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COMPENDIUM

SYSTEM OF DIVINE TRUTH,

JACOB CATLIN, D.D.,
PASTOR OP A CHURCH IN NEW MARLBOROUGH, MASS.,
TO WHICH IS ADDED
APPROPRIATE QUESTIONS.

' What is truth ? " — Pontius Pilate.

THIRD EDITION.

BOSTON:
DOCTRINAL TRACT AND BOOK SOCIETY.
1851.

Entered according to Act of Congress, in the year 1851, by
Sewall Harding,
In the Clerk's Office of the District Court for the District of
Massachusetts.

STEREOTYPED AT THE
BOSTON STEREOTYPE FOUNDRY.

INTRODUCTION.

It is with no small degree of diffidence, that the author of
this compendium has undertaken and prosecuted a work so im
portant and so arduous ; and for the correctness of which,
especially in point of sentiment, he is so highly responsible,
both to the Christian public, and to Christ himself. Consider
ing, however,, the deplorable ignorance of theology, and partic
ularly of the systematic connection of the great truths con
tained in the Scriptures, which is manifest in all ranks of
people, even in this enlightened part of the world ; and consid
ering how few there are who have ability to purchase, and time
and patience to read, the voluminous systems of theology which
are extant ; it has been deemed important that a compendium
of this kind, embracing the leading articles of divine truth,
and exhibiting the evidence in their support, together with suit
able remarks and improvement, should be published for the par
ticular benefit of the common people, and more especially for
the benefit of those who emigrate from the old settlements of
our country, and spend a number of years in the wilderness, in
a, great measure destitute of regular and systematic instruction
in religion, before they are able to support the ministry of the
gospel. In stating the usefulness and importance of a summary of
Christian doctrine and practice, a venerable author makes the
following remarks : That "there are many in every age, and in
all places, who are so destitute of a sense of the importance of
religion, that they would never attend to the Sacred Scriptures

iv INTRODUCTION.
with that degree of engagedness which is necessary, to collect
from them any thing like a system of doctrines. But, by the
aid of a compendium of the doctrines and duties of the gospel,
accurately drawn up, with Scripture proofs, they may in a short
time arrive at the knowledge of every important truth. And
most certainly, it would greatly assist such as have an inquis
itive turn of mind."
Another important benefit to be expected from a compendium
of the system of divine truth is, that it greatly tends to excite
those who have been most inattentive to the Scriptures, and to
all religious books, to read, from curiosity, those important
truths which they could never be persuaded to read from a
sense of duty. In this way, the minds of many stupid sinners
may be drawn, by insensible degrees, to a solemn attention to
the Bible.
Another benefit of a well-arranged compendium is, that it
leads the mind of the reader to think and reason systematically,
on religious subjects, as well as on all other subjects. It is
only for want of due attention, and the proper means of aiding
the minds of men in theological inquiries, that so many people
of good natural abilities are led to view the Bible as a book of
miscellanies, incoherent, if not inconsistent, in its several parts.
The particular form in which the Bible is published to the
world is, indeed, somewhat miscellaneous, but not more so
than might have been expected, considering the circumstances
of its publication. The Holy Scriptures were written in dif
ferent ages of the world, by about thirty different hands, on a
vast variety of different subjects and occasions, and without
the least appearance of concert or combination. Under these
circumstances, it was not to be expected that the Bible should
be produced in exact systematic order. Yet, wonderful as it
may appear, it contains all the materials of a perfect system of
doctrinal and practical religion. Now, therefore, to discover in
one general view, by the aid of a well digested summary, the
intimate connection of such an immense variety of important
subjects as are scattered throughout the sacred volume, must
be very profitable as well as pleasing to the pious and contem
plative mind.

INTRODUCTION. V
Accordingly, we add, that a compendium of divine truth is
calculated, not only to enlighten the ignorant, and arrest the
attention of the stupid and profane, but also to increase the
comforts and joys of real Christians. When the foundation of
all their hopes is discovered in one comprehensive view, it is
calculated greatly to excite their joy, and to confirm their faith
and hope in the divine promises.
It may be further added, that a good arrangement, and a
brief discussion of the interesting subjects contained in the
Bible, are highly important, not only for the instruction of the
ignorant, and for the edification of the saints, but also for the
conviction of sceptics and infidels. Por the connection and
harmony of the Scriptures afford substantial proof of their
divine original. And nowhere else but in the Bible can be
found a system of theology and religion which is connected
and consistent in all its parts. But such is the connection and
harmony of the system contained in the Bible, that all who
candidly attend to the matter feel constrained either to embrace
the whole, or to reject the whole. But where is the man who
admits the being of a God, and yet dares to discard all the
doctrines and precepts of the Bible ? Deists and free-thinkers,
who generally profess to embrace apart, and reject a part of
the Sacred Scriptures, when they are led to discern the insep
arable connection of the whole, find themselves confounded.
From the common ground of infidelity, they are driven, either
to embrace the system of revealed truth, or the baseless doc
trines of atheism. The system of divine truth needs but only
to be seen in its connection, as a system, to commend itself to
every man's conscience. Pains have been taken, in forming
this compendium, to address the consciences of the readers, by
a simple manifestation of divine truth, rather than to gratify
their taste and fancy by any embellishments of style.
The author is aware of the different, shades of opinion on
several subjects even among the orthodox ; and that this should
make him diffident, rather than dogmatical. His aim has been,
not to shun a declaration of all the counsel of God ; and, at
the same time, not to assume the airs of an antagonist.
If, by a laborious and prayerful discussion of all the leading
A*

VI INTRODUCTION.
subjects contained in the Scriptures, this work should be
thought useful, and should prove acceptable, in general, to
serious and candid minds, the hopes and expectations of the
author will be abundantly answered ; and he may cherish the
rich and precious consolation, that " his labor has not been in
vain in the Lord."

ADVEETISEMENT.
In this edition the Essay on Church Government is omitted.
The Essays here given have been revised and corrected, but no
change has been made in phraseology or arrangement. We
leave the author to utter his own views in his own way. This
compendium we regard as conveying much important truth in a
happy way, and in a small compass — well suited to give a
clear and connected view of the system of divine truth. It
will be found peculiarly valuable to families and individuals
who cannot find time for more extended discussions. It is well
adapted to Bible classes, and the older classes in Sabbath
schools. Were this, and like works, more 'generally read and
studied, especially by the young, it would prove one of the
most effectual guards against the many errors and delusions
abroad, and tend to give confirmation and comfort to well
founded Christian hopes, and stability to Christian institutions.

CONTENTS.

ESSAY PAQB
1. Evidence of the Being of a God,  1
2. The Inspiration of the Holy Scriptures,  7
3. The Perfections of God,  21
4. The Unity and Trinity of the Godhead,  32
5. The Work of Creation,  41
6. God's Works of Providence,  50
7. The Sovereignty of God,  58
8. The Decrees of God,  64
9. The Original Character and State of Man,  73
10. The Moral Law, or Covenant of Works  78
11. The Temptation and Fall of Man,  84
12. Total Depravity,  93
13. Original Sin,  97
14. Redemption,  104
15. Regeneration,  113
16. The Doctrine of Election,  121
17. Reprobation, and the Unpardonable Sin,  128
18. Repentance and Conversion,  138

V1U CONTENTS.
19. The Christian Faith  144
20. Justification by Faith,  149
21. Perseverance  156
22. Self-Denial and True Benevolence  162
23. Submission to God,  169
24. Prayer and Praise  174
25. Duties of the Unregenerate, and the Means of Grace  184
26. The Holy Sabbath,  196
27. The Ministry of the Word of God,  207
28. Evidences of Piety  224
29. The Christian Church  228
30. The Ordinance of Baptism  235
31. The Lord's Supper,  249
32. The Millennium  254
33. The Immortality of the Soul  267
34. Death, and the Separate State  271
35. The Resurrection of the Dead,  275
36. The Final Judgment  280

A COMPENDIUM

SYSTEM OF DIVINE TEUTH.

ESSAY I.
EVIDENCE OF THE BEING OF A GOD.
By a God is meant an intelligent being, who is infinite,
self-existent, immutable, omnipotent, and holy; a being
who is the cause of all things, but who is himself uncaused
and eternal. And that such a being exists by a necessity
of nature, however mysterious his existence may appear,
is made evident by several arguments.
1. The existence of God is evident from our own ex
istence, and from the existence of the whole visible uni
verse. Thus reasons the apostle Paul, to prove the point
before us : " For the invisible things of him, from the
creation of the world, are clearly seen, being understood
by the things that are made, even his eternal power and
Godhead." That we ourselves, and all things which we
behold, had a Maker, had a cause adequate to their pro
duction, is a very clear dictate of reason. Common sense
in early childhood, as well as in advanced age, is always
led to infer a cause from a view of its effects. All things
which we behold are evidently mutable and dependent,
and consequently finite. Even the intellectual as well as
the material system, so far as it falls under our notice, is
mutable and dependent.. Our minds, as well as our
bodies, are subject to numberless changes, which proves
that they are finite and dependent ; and that they are not
1

2 SYSTEM OF DIVINE TRUTH.
causes, but effects, implying an antecedent cause. We
observe further, —
It is, in the nature of things, impossible for any thing to
be its own cause. This would imply an agency prior to
the existence of the agent, which is an absurdity. Also,
to suppose that the visible system of finite beings and
things sprang out of nothing by accident, without any
cause whatever, would subvert all reasoning from effect to
cause, and would be an affront to common sense and
experience. To suppose that the universe which we behold is un
caused, uncreated, and eternal, and has passed through an
infinite series of changes and revolutions, is a gross ab
surdity. For the idea of a series and succession implies
a beginning, progress, and variation ; which is inconsis
tent with all order and stability, and indeed inconsistent
with the idea of causation. Whatever exists by an eternal
necessity of nature admits of no change, no variableness,
nor shadow of turning. Reasoning, therefore, from effect
to cause, which is a legitimate and conclusive mode of
reasoning, we come clearly to the conclusion, that there
must have been, by a necessity of nature, an eternal, self-
existent, immutable, and omnipotent Being, who is the
cause of all things, and who will be found, in the sequel,
to be, of necessity, infinitely holy. This glorious Being
is called, God, the Lord, or Jehovah.
From the nature of this argument, it is manifest that
the great Cause of all things is an intelligent Being. For
how is it possible that a being void of intelligence should
produce intelligence in others ? It is indeed absurd to
suppose that a material being can produce an immaterial.
How can the earth produce a man ? or even a beast ? It
is as contrary to reason to suppose that inert, lifeless
matter can be the cause of intelligence, as to suppose that
nothing can be the cause of something. In mere matter,
there is evidently no intelligence ; of course, no agency,
no efficiency, in the production of any thing.
2. The being of a God is very evident, not only from
the existence of the heavens and the earth, and all crea
tures and things in the universe, as being the effects of
infinite power and intelligence ; but also from the manner

EVIDENCE OF THE BEING OF A GOD. 3
in which all things have been produced, preserved, and
improved. In the creation and disposal of all creatures
and things, and of mankind in particular, there are such
manifestations of infinitely wise design and contrivance
as demonstrate the being and the leading attributes of
God. Man is truly said to be fearfully and wonderfully
made ; and infinitely important are the purposes to be
answered by his creation. He created all things to the
intent " that now unto the principalities and powers, in
heavenly places, might be known, by the church, the
manifold wisdom of God." How marvellous are the ef
fects of infinitely wise design and contrivance in the works
by which God makes himself known to a sinful and be
nighted world ! and even to those who say in their hearts,
" There is no God ! " Truly there is a God, " who is
wonderful in counsel, and excellent in working." And
for any to suppose that the countless millions of animal
and rational beings in this world, all furnished with the
means of subsistence and self-defence, and all adapted and
directed to the most important purposes, have come into
existence and operation by chance, is altogether unrea
sonable and absurd. Of chance there can be no distinct
idea. It is altogether chimerical. It excludes all idea of
agency or causality, and is a mere nonentity. But such
is the order, harmony, and beauty of what are called the
works of creation and providence, so bright are the foot
steps of infinitely wise design in all the events which take
place before our eyes, that we are led to exclaim with
the Psalmist, "Verily he is a God who judgeth in the
earth." Pertinent to the present inquiry is the celebration
of the wisdom, power, and glory of the Lord, by the holy
Psalmist. Speaking of the works of creation and provi
dence, he exclaims, " O Lord, how manifold are thy works !
in wisdom hast thou made them all : the earth is full of
thy riches. So is this great and wide sea, wherein are
things creeping innumerable, both small and great beasts.
There go the ships, there is that Leviathan which thou
hast made to play therein. These all wait upon thee, that
thou mayst give them their meat in due season. That
thou givest them they gather. Thou openest thine hand,
they are filled with good. Thou hidest thy face, they

4 SYSTEM OF DIVINE TRUTH.
are troubled. Thou takest away their breath, they die
and return to their dust. Thou sendest forth thy spirit,
they are created ; and thou renewest the face of the earth.
The glory of the Lord endureth forever : the Lord shall
rejoice in his works."
Thus evidently it appears that there is a God, from the
manner in which all things take place, and from the mani
festations of infinite wisdom and power, which are made,
not only in the production of all creatures and things, but
in their direction to the most important ends and purposes.
The very existence of effects is a demonstration of an
adequate cause ; and if the effects be glorious, such also
must be the cause. As .the visible heavens are glorious,
so " the heavens declare the glory of the Lord, and the
firmament showeth his handy work."
3. In the view of candid and pious minds, in particular,
the Bible itself, considered as an effect, and an effect which
man could not produce, is a demonstration of the being
of a God. Aside from all the testimonies of the Bible to
this great truth, the very nature, tendency, and effects of
the book itself are sufficient. A book so full of wisdom
and knowledge, so pure and holy, so hostile to the corrup
tions of the human heart, could never have been the effect
of human efforts. The efforts of natural men are indeed
uniformly in opposition to the Bible. But, were the most
candid and learned men to make their utmost exertions to
form a Bible, they would utterly fail for lack of wisdom
and knowledge. To form such a book, and give it credit
and influence in this wicked world, as far exceeds the
wisdom and power of man, as to create a world. If the
heavens declare the existence and glory of the Lord, the
Scriptures do it more abundantly. They declare a holv
law, and a holy gospel. They reveal truths which man
could never have discovered, and to which the human
heart is violently opposed. The Scriptures establish that
wisdom which even some of the most wise and learned
men call foolishness. For the Bible contains the gospel
revelation, which is a stumbling-block as well as foolish^
ness. The nature of the Bible is to exalt God, and to
abase the hearts of sinful men. It considers men as being
dead in trespasses and sins, and under the curse of the

EVIDENCE OF THE BEING OF A GOD. 5
law, and as depending on the blood of atonement for
pardon and salvation. It promises no reward for the best
deeds of the unregenerate. On the whole, it exhibits a
system of religion perfectly obnoxious to every natural
heart. And it declares, in plain terms, that " the natural
man receiveth not the things of the Spirit of God, for they
are foolishness unto him, neither can he know them, be
cause they are spiritually discerned." Now, if there had
been no God, no being infinitely wise, powerful, and holy,
how could such a book as this have been invented and
imposed on mankind as a divine revelation ? Had man
kind embraced a forgery for their Bible, it would have
been of a nature very different from the Bible which we
possess. The same evidence of the existence and agency of the
Deity is derived from the effects of the Bible. Contrary
to all human calculation or conjecture, the Bible has pro
duced effects most extensive, powerful, and salutary. In
whatever age, nation, or society, it has been embraced
heartily as the system of divine truth, and the only rule
of faith and practice, the effects have been most precious.
, But, had there been no God, no divine influence, no
superintending providence, how could any blessed and
happy effects have been produced by the Bible ? How
could the Scriptures, and they only, have produced a state
of civilization among barbarians ? How could they ever
have produced a conviction of sin, and a conversion of
the heart to Christ and to the doctrines of the cross ?
Such are the nature and effects of the Holy Scriptures,
as prove, to the full satisfaction of all serious and candid
minds, that there is a supreme and infinite Being, who is
the cause of all things ; and that there is a universal,
superintending providence over all the events of the uni
verse. The Bible is as evidently the workmanship of an
infinitely wise, holy, and omnipotent God, as the temple
of Solomon was the workmanship of wise, skilful, and
faithful artificers. Did not mankind say in their hearts,
" There is no God," no man, with the Bible in his hands,
could possibly be an atheist. For in every sacred page
the true God is made manifest.
4. Had there been no God, it is very certain, consider-
1*

6 SYSTEM OF DIVINE TRUTH.
ing the natural disposition of the human heart, that no
man would ever have believed in a God. The whole
human race, in all generations, would have been atheists ;
and this on just and rational ground. For, in this case,
there would not have been a single argument, of any
weight, to prove the existence of a God. Error is in no
measure supported by rational argument. If there be no
God, then all the seeming arguments which have been
produced, and which can be produced, to prove the being
of a God, are but mere sophistry. And since mankind
are so strongly bent on atheism as to say in their hearts,
"There is no God," and so subtle and ingenious, as they
are found to be, to evade the evidence of his existence,
we may be certain, that if there were no God, no man
would be in the least danger of believing, obeying, or
trusting in any god whatever. Of sinful men it is said,
" God is not in all their thoughts ; " and " they do not like
to retain God in their knowledge." What, then, could in
duce mankind, without the most forcible evidence, to be
lieve in the existence of a God ?
5. We are therefore led to conclude, that the almost
universal belief in one or more gods, by men of all char
acters and of all ages, is a strong proof of the being of a
God. Traditions, and maxims in religion, however vague
and fabulous, have their foundation in some important
realities. Mere fictions grow out of certain matters of
fact ; so that the most corrupt and idolatrous notions of
the Deity, as well as the most rational and correct, serve
as a proof of the being of a God.

REMARKS.
Having found abundant evidence of the being of a God,
who is the first cause of all things ; the almighty Creator
and Governor of the universe ; who is the Father of our
spirits and the former of our bodies ; in whose hand our
breath is, and whose are all our ways ; we are led to
realize the importance of glorifying him as God. Such is
the stupidity and atheism of the human heart, that man
kind in general are very little influenced by the consider
ation, or even by the belief, of the existence of a God.

THE INSPIRATION OF THE HOLY SCRIPTURES. 7
They even dare to blaspheme his sacred name. " In
works they deny him, being abominable and disobedient,
and unto every good work reprobate."
It is certainly rational, and highly important, that those
who have believed in God should be careful not only to
maintain good works, but also to worship him and glorify
his name. " A son honoreth his father, and a servant his
master. If I then be a father, where is mine honor ? and
if I be a master, where is my fear ? saith the Lord of
hosts." Doubtless the most high God, who is the pos
sessor of heaven and earth, acts with a supreme regard to
his own honor and glory, and with a suitable regard to
the welfare of his rational creatures. Doubtless, " the
Judge of all the earth doth right." With great reason and
propriety, therefore, does he demand of all his rational
creatures their tribute of honor and glory. " Now unto
the King eternal, immortal, invisible, the only wise God,
be honor and glory, forever and ever. Amen."

ESSAY II.
THE INSPIRATION OF THE HOLY SCRIPTURES.
In the foregoing Essay, we have attended to the first,
and the fundamental article in the system of divine truth.
Evidence has been given of the existence of a supreme,
eternal, and immutable being, who is called God. And,
that we may be the more abundantly furnished with argu
ments, in the discussion and proof of all the following
articles of the system of divine truth, it is proposed, in
• the next place, to prove the divine inspiration of the Holy
Scriptures. That mankind, on many accounts, stand in very great
need of a.revelation from God, is generally granted, by
those who are favored with the Holy Scriptures ; and has
been conceded, by many of the most candid and inquisi
tive, even among the heathen. The wisest of men, in
every age and nation, have found by experience, and in
their writings have frankly acknowledged, that, without

8 SYSTEM OF DIVINE TRUTH.
a clear and infallible revelation from God, no man, in this
sinful and benighted state, can know his character and
will ; nor can any man know his own state and character.
Such is the ignorance of mankind, because of the blindness
of their hearts, that not one can be found, who is able, by
the light of nature, to suggest a ground of hope for sinners.
It is impossible for man to decide, by his own reasonings,
whether God can, on any ground, be propitious to the
guilty, or, indeed, whether there is, or is not, a future
and eternal state of reward and punishment. Untaught of
God, the sober and reflecting part of mankind must, of
necessity, be in a state of great darkness, doubt, and de
spondency. Well may they despairingly cry, " Who will
'show us any good ? " who can give us any light on sub
jects infinitely important ? At the same time, —
We observe that there is an impression on the minds
of mankind in general, that the Deity is good ; that he is
kind and merciful ; and that he is willing to enlighten and
instruct his rational creatures.
Some indeed have held to the doctrine of two supreme
beings, one good, and the other evil ; one the author of
all good, and the other the author of all evil. But this is
generally, and justly, considered as an absurdity. The
general impression on the human mind is, that the Lord is
good ; and that he is disposed, in his own time and way,
to enlighten the world, by an infallible divine revelation.
From these two considerations, that mankind stand in
perishing need of instruction from God, and that He is
kindly disposed to give them instruction, we have" strong
presumptive evidence that there is, somewhere, an infal
lible revelation from God. But where is this revelation
to be found ? Do We find it in the Koran ? No. In the
books of heathen mythology ? No. Where then, except
in the Bible, do we find a divine revelation ? Certainly no
where at all.
It remains now to be proved distinctly, from various
sources of argument, that the Scriptures of the Old and
New Testaments were given by inspiration of God. The
evidences of this important truth are various, and it is con
ceived they are conclusive. The evidences to be adduced
are external and internal. As an external evidence, we
may state, —

THE INSPIRATION OF THE HOLY SCRIPTURES. 9
1. The vast number and variety of miracles which have
been wrought in the name, and by the power and authority
of God, and expressly for the confirmation of his word
and his truth.
A miracle is a supernatural work of God, or a work
by which the laws of nature, so called, are suspended or
controlled. It is not only a work, which, like the works
of creation and providence, exceeds all finite power and
wisdom, but a work which counteracts the most common
operations of divine power and wisdom. When the rod
of Moses became a serpent, and was presently restored to
a rod in his hand, a miracle was wrought. When, by
stretching forth his rod, according to divine direction,
Moses brought upon Egypt all the successive plagues, till
the first-born of man and beast were destroyed, and till
their king and armies were overwhelmed in the Red Sea ;
and when the sea itself was divided, for the safe passage
of the Israelites, and for their escape from the armies of
Egypt, miracles were wrought. It is folly to allege, as
some do, that these astonishing events were effected by
the skill and power of magic ; for the magicians them
selves were sufferers in the plagues, and they acknowledged
the finger of God in the plague of lice. Now, is it pos
sible to suppose that sfll these things were the effect of
magic, or of mere deception and cunning craftiness ? for
this is all that is meant by magic. Will any one imagine
that the pillar of cloud by day, and of fire by night,
which was an infallible guide to Israel forty years in the
wilderness, and which led them to the land of promise,
was the effect of magic ? If all these were the effects
of magic, then the world is governed by magic. By this
the people were furnished in the wilderness with the daily
supply of manna. By this the rock was cleft at Horeb,
and the waters gushed out, and flowed by the side of
their camp in all that barren desert. If all these, and all
other miraculous events, have been produced by magic,
then magic has created the world, and is the true God.
Yet it is granted by all that magic is a mere deception,
and has been thus considered in all ages. But, certainly,
something more than human deception and cunning crafti
ness was manifested in the miracles of Moses and the
prophets.

10 SYSTEM OF DIVINE TRUTH.
Do any doubt the facts related concerning the deliver
ance of Israel from Egyptian bondage, and their journey
to the land of promise ? As well may they doubt the ex
istence of such a nation as the Israelites. But the nation,
with most of its peculiarities, still exists, though scattered
and dispersed ; and never was there a nation or people
more attentive to their records and genealogies. The
facts related are indubitable. And, surely, none but the
Almighty could perform these miraculous works. All
were wrought to vindicate the authority of Moses, who
was commissioned to deliver the people of Israel from
Egyptian bondage. Under the same divine commission
he wrote the books ascribed to him in the Scriptures.
Have we not, then, as great an assurance of the truth of
these books of Moses, as the Israelites had of the truth of
his declarations ?
Respecting all the miraculous works of which we have
any account in the Scriptures, it is to be considered, that
they are displays of the supernatural power of God for a
confirmation of his word, and a vindication of his author
ity. Now is it not absurd, and inconsistent with the per
fections of the Holy One of Israel, to suppose that He
would perform miraculous works in support of falsehood
and wickedness ? Would he take- measures to destroy his
own holy kingdom ? or to destroy the confidence of his
friends ?
It is well worthy of notice, that miracles have always
been considered by the Jews, and perhaps by all but
modern infidels, as a test of divine truth, and divine
authority. Nicodemus declared the common sentiment
of the Jews, in his address to our Savior : " We know
that thou art a teacher come from God ; for no man can do
the miracles that thou doest, except God be with him."
When Christ had raised Lazarus from the dead, and
wrought many other miracles, in the presence of the mul
titude, " then gathered the chief priests and the pharisees
a council, and said, What do we ? for this man doth many
miracles. If we let him thus alone, all men will believe
on him ; and the Romans shall come, [as Christ had
prophesied,] and take away both our place and nation."
The same Jewish council was thrown into perplexity by

THE INSPIRATION OF THE HOLY SCRIPTURES. 11
the miracle wrought upon the lame man, at the gate of
the temple. " What shall we do to these men ? " said the
venerable council ; " for that indeed a notable miracle
hath been done by them, is manifest to all them that dwell
in Jerusalem, and we cannot deny it." Of course, they
could not deny the divine power and authority of Christ
and his apostles. Thus it was acknowledged, by the ene
mies as well as the friends of Christ, that miracles were
wrought, and that they afforded an ample evidence of the
truths which they were wrought to confirm. But. every
page of the Bible has been supported by this kind of evi
dence. Almost innumerable have been the particular and
temporary miracles, wrought for the confirmation of cer
tain divine truths, or for the vindication of particular di
vine claims. There are also standing miracles ; such as
the preservation of God's ancient covenant people, in all
their sojournings, captivities, dispersions, and calamities ;
and the preservation, enlargement, and prosperity of the
Christian Church, under all her persecutions and dis
tresses. It is by a standing miracle that we realize, in
part, and anticipate more fully, the restoration of Israel to
their long lost inheritance of the land of promise ; together
with a fulness of accession from the Gentile nations, in
the fulfilment of sacred prophecy. By the same standing
miracle, " the earth shall be, ultimately, filled with the
knowledge of the glory of the Lord, as the waters cover
the seas." Thus, by miracles, the divine inspiration of the
Scriptures is, in the view of candid minds, unquestionably
proved. 2. Another external "evidence is derived from the exact
fulfilment of Scripture prophecies. " For the prophecy
came not in old time by the will of man ; but boly men
of God spake as they were moved by the Holy Ghost."
But how does this appear ? It appears from the matter
and circumstances of the prophecies, compared with their
fulfilment. The prophecies were delivered, not with any
pretence to foreknowledge, but altogether in the style of a
divine revelation. " Thus saith the Lord," was all that
the prophets pretended to know ; and, in tnany instances,
they probably understood but very imperfectly the sub
ject of their own prophecies. And the things predicted,

12 SYSTEM OF DIVINE TRUTH.
which were best understood, were, in human view, very
improbable ; many of them depending on the voluntary
agency of people who were, as yet, unborn. Another
circumstance of the Scripture prophecies is, that they are
exceedingly numerous, and relate to the events of all ages,
and all nations. Of course, many of them must have been
delivered several thousand years before their fulfilment.
The most of the prophecies relate to Christ and his church ;
and this being the case, the fulfilment must, as we have
found, depend on thousands of miracles. But who could
foretell what it would be the will of God to do, in a way
of miracles, for his redeemed church ? Under all these
circumstances, it is manifest, that if men have uttered
none but true and correct prophecies, they " have spoken
as they were moved by the Holy Ghost." But that hun
dreds of correct prophecies, respecting the incarnation,
works, sufferings, exaltation, and triumph of Christ, and
respecting the rise, progress, sufferings, and ultimate glory
of his church, as well as respecting the rise and fall of
the nations and empires of the world, admits not the
shadow of a doubt. For it is increasingly evident, that,
as fast as events can succeed one another, all the prophe
cies are or will be fulfilled. Who but the omniscient God
could foresee the most singular events respecting Abraham .
and his seed ? and that from him should proceed the Mes
siah, who should be cut off, but not for himself? Without
the spirit of prophecy, who could measure the time of the
advent and sufferings of Christ ? Who but God himself
could foretell the rise, character, progress, duration, and
downfall of papal Rome ? And who could describe, with
such exactness, the universal dispersion of the infidel Jews,
and their final and glorious restoration ? But that all these
things, and many more, have been foretold in the ancient
ages of the world, as well as in the time of Christ and his
apostles, cannot be denied.
The evidence from prophecy, of the divine inspiration
of the Holy Scriptures, is rapidly increasing. The events
of every year are a more and more clear fulfilment of
ancient prophecy. The state of the Jews, for instance, is
more and more clearly seen to be such as has been long
pointed out in prophecy. They are beginning to set their

THE INSPIRATION OF THE HOLY SCRIPTURES. 13
faces towards Mount Zion. They begin to favor the read
ing of the New Testament. Individuals begin to preach
the gospel successfully to their deluded brethren. Soon
will their restoration and conversion to Christ as clearly
accomplish the prophecies as their captivity and disper
sion. Another prophecy, remarkably fulfilling at this day,
is, that God will give unto his Son the heathen for his in
heritance, and the uttermost parts of the earth for his pos
session. And how wonderful it is, that, while all the anti-
Christian nations are passed by, and given over to their
abominable idolatries, the greatest exertions are made, and
successfully made,, to send the missionaries of the cross,
with the Bible in their hands, to the most benighted heathen
nations ! Do we not see another angel, an extra angel, at
this day, fly in the midst of heaven, having the everlast
ing gospel to preach unto them that dwell on the earth,
and to every nation, and kindred, and tongue, and people ?
And does there not follow yet another angel, saying,
" Babylon is fallen, is fallen, that great city " ? Papal
Rome is evidently falling to the ground ; and the heathen
nations are gathering round the standard of the Redeemer.
These remarkable prophecies, being now fulfilling before
our eyes, afford us the clearest evidence, that they, and all
the prophecies, and all the Scriptures, were given by in
spiration of God.
To say that such a multitude of predictions are nothing
but human conjectures, is to say what no candid man can
believe. For, in the common affairs of life, human con
jectures are, most generally, found by experience to be
groundless. If any say, that pretended prophecies are but a mere
history of events, after they had taken place, let them
inform the world when, and by whom, this history was
written. We know the origin of the Koran, and of the
books of heathen mythology. We know the origin of the
antiquities of Josephus, and of all other writings of any
considerable notoriety. How can there be any doubt re
specting the more interesting and important writings of the
prophets ? These have been constantly in the hands of the
Jews, read in their temple and synagogues every Sabbath
day, and they have always been regarded as the true his-
2 •

14 SYSTEM OF DIVINE TRUTH.
tory and the records of the nation. If these writings had
been a forgery, there would certainly have been a detec
tion ; for the Jews and Christians have always kept a jeal
ous eye on each other, and have critically guarded every
word and letter of the Old Testament. If the prophecies
had been a forgery, how could they have been palmed on
that enlightened nation, any more than a similar forgery
could now be palmed on our nation ? It is certainly un
reasonable to conceive, that the great system of prophecy,
which has been, and now is, so strikingly fulfilled, was
written as a mere history of past events. " We have,"
undoubtedly, " a more sure word of prophecy, unto which
we do well to take heed, as unto a light that shineth in a
dark place." And it is evident from the Scriptures, that
the design of prophecy was to establish the whole system
of revealed truth. For if the prophecies of Scripture are
divinely inspired, so is every other branch of Scripture.
For the prophecies were designed as a confirmation of
the whole.
We now proceed to a discussion of the internal evidence
of the divine inspiration of the Scriptures. Evidence of
this kind is various ; and we may notice a number of par
ticular arguments.
1. The holiness and purity of the doctrines and laws
of the Bible afford a powerful argument of its divine
original. That the whole world lieth in wickedness-, is a
fact so glaringly evident, that few are found to dispute it.
The hearts of men are deeply corrupted and depraved ;
fully set in them to do evil. Selfishness is, manifestly, the
governing principle in the human heart. Where then can
we look for a system of holy doctrines and laws, except
to the inspiration of a holy and righteous God ? In the
Bible, we find a system of religion and morality perfectly
pure and holy ; perfectly diverse from all other systems,
which are acknowledged to be of human invention. The
basis and substance of this system are contained in two
great commands, viz., " Thou shalt love the Lord thy God
with all thy heart, and with all thy soul ; and thy neighbor
as thyself." Whence originated these holy commands ?
They counteract the feelings of every natural heart ; and,
of course, could not have been a human invention. No

THE INSPIRATION OF THE HOLY SCRIPTURES. 15
sinful being could ever be disposed to bind himself and
others to a rule which is the abhorrence of his heart. But
that these commands are holy, just, and good, must be
acknowledged. No man, of a correct and well-informed
conscience, can utter a cavil against them. " The law is
holy, and the commandment is holy, and just, and good."
From whom but God himself could such a law proceed ?
But as the law, which is the basis of all religion, is holy,
so, also, is the gospel ; so are all the doctrines of the Holy
Scriptures. All are doctrines which are according to god
liness. Most evidently, the Bible, which is holy, is given
by divine inspiration.
2. The Scriptures were written either by very honest,
virtuous, and candid men, as appears, by the previous ar
gument, to have been the case ; or else by the vilest im
postors, whose object it was to play the hypocrite. But
if the Scriptures are a mere forgery, it is absurd to suppose
that they were written by good men. And since they evi
dently contain a system of holy laws and doctrines, and
are perfectly offensive to the wicked heart, it is hardly sup-
posable that they were written by wicked men, unless
their minds were controlled by divine influence ; and, in
this case, it amounts, like the prophecy of Balaam, to a
divine revelation. Generally speaking, if not universally,
when wicked men invent systems of religion, their sys
tems, like their hearts, are corrupt and wicked systems.
They are grounded in selfishness. On the whole, we see
not how it was probable, or even possible, that a system
of religion, evidently holy, could have been produced,
without divine inspiration.
3. Another internal evidence of the divine inspiration
of the Scriptures is, that the whole system is harmonious.
The variety of style, and manner of writing, is an evi
dence that it was written by various hands, at different
periods of the world, and under different forms of gov
ernment. But however various the manner is, the matter
is the same. In doctrines, laws, history, predictions,
promises, threatenings, there is perfect harmony. Fifteen
hundred years elapsed, while additions were made, by
Moses and the prophets, and the apostles of Christ, to
the canon of Scripture. The work was performed by

16 SYSTEM OF DIVINE TRUTH.
about thirty different hands, and evidently without any
particular concert among themselves. Yet a perfect har
mony runs through the whole. Old Testament and New
look to the same great objects. .They exhibit the same
God, the same plan of atonement and forgiveness of sin,
the same church, the same faith, the same heaven and hell.
The points established by one of the writers are established
by the others. Who can account for this wonderful harmony
of the Scriptures, but by the infallible guidance of divine
inspiration ?
It has always been found impossible for any number of
authors, aided only by human wisdom, to harmonize among
themselves. Nor can the wisest of Christians perfectly
agree in their explanation of the Scriptures. It is evident,
from universal observation, that perfect harmony of senti
ment, among blind and sinful men, cannot exist without
the controlling influence of the Spirit of truth. " When
he, the Spirit of truth, is come, he-shall guide you into all
the truth."
4. Some of the most sublime and important subjects
contained in the Bible could never have been suggested
to the minds of mankind, without a revelation from God.
For they are, and continue to be, perfect mysteries. Who
could have invented, and enforced on proud and sinful
men, the doctrine of the Trinity in unity of the Godhead,
as laying the only consistent foundation of the great work
of redemption ? Of all mysteries, this is one of the most
sublime, and not the least important. It is a cardinal
doctrine in the Christian system. Who could have dis
covered, without a spirit of prophecy, that the Son of
God, who is God manifest in the flesh, must suffer and die,
to atone for the sins of the world ? " Great is the mystery
of godliness. God was manifest in the flesh, justified in the
spirit, seen of angels, preached unto the Gentiles, believed
on in the world, received up into glory." Who but God
ever revealed any thing, which, in its nature, was myste
rious ? For instance, the resurrection of the dead, and
the final judgment of the world. In the view of unbeliev
ers, the resurrection is a subject of mockery and ridicule ;
and so are all other mysteries. But without a revelation
from God, the most important subjects must have been, to
this day, involved in profound mystery.

THE INSPIRATION OF THE HOLY SCRIPTURES. 17
Very scanty, indeed, are the bounds of human knowl
edge and comprehension. It is evident, therefore, that,
independent of a divine revelation, mankind can never
attain to that knowledge of God, which is essential to the
hope of final happiness.
5. It is no inconsiderable argument for the divine inspi
ration of the Scriptures, that owing to the weight and
solemnity of the subjects, as well as to the manner in
which they are treated, they command attention. Other
books may be read with avidity, and with deserved admi
ration ; but how soon do they become trite and uninteresting !
Comparatively speaking, they take but little hold of the
conscience or the heart. The Bible is the book affording
the most durable entertainment. It becomes more and
more interesting, the more it is perused, even by those
whose hearts are opposed to its sentiments. There is a
kind of solemn and irresistible charm in the sacred oracles,
which arrests attention,; and is frequently instrumental of
melting the rocky heart. " Is not thy word like fire, and
like the hammer, that breaketh the rock in pieces ?" " The
word of God is quick and powerful, sharper than any two-
edged sword, piercing to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of
the thoughts and intents of the heart." These are the
testimonies of Scripture, expressing, however, what are
well-known matters of fact. Now, therefore, is it not
absurd to suppose that the Scriptures, which produce such
astonishing and glorious effects, are a mere human inven
tion ? Every attentive and candid mind, while reading
the Holy Scriptures, feels an impression which cannot be
produced by any other reading whatsoever. If, therefore,
the Scriptures were the production of any mere man, he
must have been far superior to any other man, and even
to the angels of light. For the Scriptures, doubtless,
exhibit things which the angels desire to look into. Who,
then, and where is the man, that invented the Holy Scrip
tures ? and that had influence enough to make the most
enlightened part of mankind believe that they were the
oracles of God, and, as such, had been received and
acknowledged, by a long line of ancestors? And where
is the man who could attach to his own inventions such
2*

18 SYSTEM OF DIVINE TRUTH.
an overwhelming influence, as to control the hearts of
friends and foes? The attention which the Scriptures
command, is a powerful evidence of their divine inspira
tion. The gospel of Christ is well said to be " the power
of God to salvation, to every one that believeth."
6. Another internal evidence of the divine inspiration
of the Scriptures is, that the religion founded on them
alone endures, and outlives all opposition. No book was
ever hated and opposed so much as the Bible ; and yet
none was ever so abundantly published and read by all
classes of people. It endures the opposition of heathen
and infidels ; and is, at this day, rising in reputation, both
in the Christian and heathen world. Hundreds of men
are employed as translators and printers of the Scriptures,
for the benefit of the destitute and of the heathen. To
facilitate the great work of evangelizing the world, Bible
societies are formed in every part of Christendom. And
they are, in a measure, favored, even by Catholics and
Jews. All other forms of religion fail ; but that of the
Bible is triumphant. The very existence, preservation,
and rising estimation of the Scriptures, can be owing to
nothing short of divine power and influence. But it is
absurd to suppose that the most high and holy God would
afford his special aid to protect and promote a forgery.
7. The candor, frankness, and impartiality of the writ
ers of the Bible are remarkable. They notice, without
reserve, all the faults and imperfections of the church,
and of the best characters which they describe. Some of
the writers state their own faults, without the least palliation.
Thus did Moses, and David, and Paul. Now is it possible
to suppose that impostors, or any but men of the most
approved honesty and integrity, were the writers of the
Scriptures ? But if they were honest men, they were divinely
inspired; for this was what they claimed. Their current
style was, " Thus saith the Lord."
8. The Bible- illuminates this ignorant and benighted
world ; and this proves that the Author is divine. Most
evidently the Bible is a light which shines in a dark place.
That which we call the Word of God is " a lamp unto our
feet, and a light unto our path." Does not every con
science testify that there is more valuable light, of every

THE INSPIRATION OF THE HOLY SCRIPTURES. 19
kind, communicated from the Scriptures, than from all
other sources ? Are not the Christian nations far more
enlightened, both speculatively and spiritually, than the
heathen and Mahometan nations ? Is it not a fact, that
as many of the heathen as cordially receive and obey
the Scriptures, are by them greatly enlightened ? Is it not
a fact, that poor naked, starving Hottentots, who had long
dwelt in dens and caves of the earth, have been, of late,
called out of their filthy dens and burrows into civilized
life, by the joyful sound of the gospel ? And from these
depths of darkness, where the name of a God has been
scarcely known, have not a great number become the sober,
intelligent followers of Jesus Ghrist ? and have not even a
goodly number become the preachers of his gospel ?
Does not the Bible have an illuminating effect upon the
minds of mankind ? What other source of light can be
compared with this ? Do any bring in competition with
the Scriptures the light- of human reason and philosophy ?
But who does not know, by long and sad experience, that
even these can never be cultivated to any advantage,
without the aid of the Bible and the practice of the
Christian religion ? Expunge the Scriptures and the
Christian worship and ordinances, from our colleges, and
from all our literary institutions, and the whole foundation of
literature and philosophy is undermined. " Very little knowl
edge or instruction can be acquired, where the Scriptures
are discarded. They are, most evidently, the fountain of
light and truth. Christ very justly claimed to be the light of
the world ; and wherever this light is extinguished, men
grope in profound darkness and heathenism. But if the
Scriptures were a vile and wicked imposture, how could
they be the light of the world ?
9. The moral tendency and effects of the Scriptures
prove clearly that they are a divine revelation. Good
morals proceed only from good principles. There is an
inseparable connection between truth in principle, and
virtue in practice ; also between error in principle, and
wickedness in practice. If, therefore, the moral tendency
and effects of the Scriptures are found to be good ; if the
laws and doctrines of the Bible are found to be altogether
salutary and beneficial to this sinful world, who can object

20 SYSTEM OF DIVINE TRUTH.
to their being of a divine original ? In this respect, deists
in general appear to he grossly inconsistent. For all,
who possess a common share of candor, acknowledge the
beneficial tendency and effects of the Scriptures ; and
many of them are disposed to encourage and support the
ministry of the gospel, while they consider the whole
Bible as a system of cunningly devised fables. But can it
with any reason be supposed, that mere fables and fictions,
uttered most arrogantly, in the name of the Lord, are the
richest source of pure morality ? Certainly not. The
most excellent tendency and effects of the Scriptures
result only from their being a system of divinely inspired
and holy truth. This is as evident as that a system of
novels and romances is pernicious in its tendency and
effects, because it is the result of error, delusion, and licen
tiousness, in principle.
Do any declaim against certain doctrines of the Bible,
as being of dangerous tendency ? Let them look well to
the effects of these doctrines. By their effects shall their
tendency be decided. Only discard the doctrine of divine
decrees and election, and of total depravity and regenera
tion, and of atonement and redemption by the blood of
Christ, and the foundation of all experimental and practi
cal religion is undermined, and nothing remains but a
system of selfishness. The very doctrines whose ten
dency is so much dreaded, are found by their effects to
be the doctrines which are according to godliness. It is
by the force of these solemn truths, applied by the spirit
of God to the consciences and the hearts of sinners, that
they are converted, and saints edified. " Of his own will
begat he us, with the word of truth."
We have now attended to the principal arguments in
proof of the divine inspiration of the Holy Scriptures, and
it is apprehended that the evidence is abundant and in
contestable. We may therefore proceed in the discussion
of the many remaining articles of the system of divine
truth, relying with full confidence on these sacred oracles,
both for illustration and for legitimate proof. " Thus
saith the Lord " shall hereafter be tantamount to a
demonstration.

THE PERFECTIONS OF GOD. 21

REMARKS.

1. The infinite condescension and mercy of God, in
giving us such an ample fund of light and instruction of .
which we are utterly unworthy. With perfect justice-
might he have left us and all mankind to grope in dark
ness, delusion, and wickedness, totally destitute of a gleam
of light or hope. How infinitely different is^ur case from
what it would have been, had we never heard of a God,'
nor of a Savior, nor of the Holy Spirit, the Sanctifier !
How should our souls magnify the Lord, and bless his
holy name, for the gift of his word, which is a lamp unto
our feet, and a light unto our path !
2. How sinful and deplorable is the state of those who
are determined never to believe in divine revelation, but
to rely on their own wisdom and goodness for the hope
of final -happiness ! As certainly as there is a Savior, and
they continue to reject him, they must perish forever.
How fervently should Christians pray for unbelievers !
" Father, forgive them, for they know not what they do."
Amen.

ESSAY III.
THE PESFECTIONS OF GOD.
In the last Essay, proof has been offered of the divine
inspiration of the Holy Scriptures. We may now proceed,
by the light of Scripture and reason, to an illustration and
proof of the perfections of God. " As for God, his way is
perfect." Equally perfect is his nature, and glorious are
his attributes.
To exhibit a clear illustration and proof of the divine
perfections, a distinction will be made between those
which are called natural and those which are called moral
perfections. The natural perfections of God consist in
his eternity, immutability, omnipotence, omniscience,
omnipresence, invisibility, and independence. Of all the
moral perfections of God, holiness or goodness is the sum

22 SYSTEM OF DIVINE TRUTH.
and substance. But his goodness consists in justice, mercy,
spiritual wisdom, truth, and faithfulness.
1. In the arrangement which has been made of the
natural perfections of God, the first to be considered- is
his eternity. And that he is in the strictest sense eternal,
absolutely without beginning or end, or any limitation, is
evident from this consideration, that if it ever was the case
that he had no existence, it was impossible for him with
out any antecedent cause to commence an existence.
Absolute nonentity could never have caused any existence
whatever. If God be supreme, he is " the eternal God."
In a manner to us mysterious, God is self-existent, exist
ing by a natural and eternal necessity; so that his non
existence is far more inconceivable than the non-existence
of the whole universe. He exists independently of any
causation, or any extraneous power and agency whatever.
However difficult it may be for us to comprehend the
idea of God's eternity, yet the evidence is conclusive ;
and the Scriptures declare, that " from everlasting to ever
lasting, he is God." If any imagine that God could not
have existed happily, from all eternity, on account of
his being, till the birth of the rational creation in a state of
eternal solitude, this difficulty is obviated, by considering
that " one day with the Lord is as a thousand years,
and a thousand years as one day." In his infinite mind,
past, present, and future are all alike. In his infinite mind,
every object of delight and felicity#is eternally and invari
ably the same. His infinite happiness and glory are com
mensurate with his existence. For " all things are naked
and open unto the eyes of him with whom we have to do."
2. Immutability is next in the order of the divine attri
butes. " I am the Lord ; I change not." Immutability in
God results from his necessary and eternal existence.
The very idea of necessary existence implies the impos
sibility of change or variation, for the ground of this
necessity is always the same. Jesus Christ is said to be
the same yesterday, to-day, and forever. Change implies
a beginning of what is present, and a liability of its ending.
Unless, therefore, God be immutable, there is no assur
ance of any thing ; no assurance of his own eternal exist
ence. To a ground of confidence, he must be without
variableness or shadow of turning.

THE PERFECTIONS OF GOD. 23
On the whole, it is evident, from Scripture and reason,
that God is absolutely unchangeable. His nature, his
perfections, his purposes, his eternal counsels, and the
great ends of all his operations, are invariably the same.
" He is in one mind, and none can turn him ; and what his
soul desireth, even that he doth."
3. Omnipotence is, in the order of divine attributes,
the next which claims our attention.
By this we are to understand all possible power. Some
things are, in their nature, impossible ; and are, there
fore, not the objects of power. To cause a thing«to be,
and at the same time not to be, is absurd, and impossible.
Whatever is possible in the nature of things, is possible
with God ; and in this sense only, " with God all things
are possible," and nothing is too hard for the Almighty.
To prove the omnipotence of God, we are to consider
the magnitude and immensity of his works. The whole
creation, visible and invisible, is the effect of his power.
And " the things which are seen were not made of things
which do appear." " All things were, strictly speaking,
made of nothing, by the word of his power." By his
power,, the very materials of the whole created system
were brought into existence ; and by his omnipotence
were they arranged in their beautiful order and harmony ;
so that " the heavens declare the glory of the Lord, and
the firmament showeth his handy work." Not only were
all things made of him, but " by him all things consist."
The preservation of the universe is as rich a display of
infinite power as its creation. It is God who supports
and governs the universe. He it is " who worketh all
things after the counsel of his own will." " None can
stay his hand, nor say unto him, What doest thou ? " " Is
any thing too hard for the Almighty ? " Omnipotence is
a divine attribute, most abundantly declared and celebrat
ed in every part of the Bible, and in its effects it is real
ized by every candid observer.
We may observe, further, if God were not an omnip
otent being, he must be infinitely unhappy. Instances
innumerable must continually occur, in which, for the
want of power, he would be liable to be defeated in his
purposes, and rendered infinitely miserable. If God can

24 SYSTEM OF DIVINE TRUTH.
possess the least degree of felicity ; if he can rejoice in all,
or any of his works, he is certainly the Almighty God.
4. Omniscience is a divine attribute, which in the next
place claims our attention. By omniscience is meant a
perfect knowledge of all things. God being the creator,
preserver, and disposer of all things, must certainly possess
a perfect knowledge of his own works. " Known unto
God are all his works from the beginning of the world ; "
or, as the words may be rendered, from eternity.
The universal providence of God clearly implies his
omniscience. His agency in directing all events must be
without an object, unless he be omniscient. Is it not man
ifestly impossible for God to direct the falling of a sparrow
to the ground, and to number all the hairs of our heads,
unless he be omniscient? Truly, " the Lord is a God of
knowledge ; and by him actions are weighed." His
knowledge is underived, unacquired, infinite, immutable,
and eternal.
5. Omnipresence is also a distinct and glorious attribute
of the Deity. In the nature of things, it is impossible
that the power or knowledge of God should be of any ex
tent, beyond his presence. Nor can we conceive how he
can be an infinite being, unless he be every where present.
The doctrine of the universal presence of God, which is
peculiarly solemn and interesting, is much celebrated in the
Holy Scriptures. " Am I a God at hand, and not a God
afar off, saith the Lord ? Do I not fill heaven and earthv
saith the Lord ? " In the most solemn and animated
strains is the omnipresence of God celebrated by the
Psalmist. " Whither shall I go from thy spirit ? or
whither shall I flee from thy presence ? If I ascend up
into heaven, thou art there ; if I make my bed in hell,
behold thou art there. If I take the wings of the morning,
and dwell in the uttermost parts of the sea; even there
shall thy hand lead me, and thy right hand shall hold me."
" The eyes of the Lord are in every place, beholding the
evil and the good." Thus it appears from reason and Scrip
ture that God is omnipresent. In some faint degree, we
may realize the presence of God, in every object we behold.
All are the expressions of his infinite wisdom, power, and
goodness, and all express the agency of a present God.

THE PERFECTIONS OF GOD. 25
Well may we conceive, from what our eyes behold, that he
filleth all in all. His presence fills immensity.
6. Another attribute of the Deity is, that he is an invis
ible Spirit, totally distinct from all material existence.
He is the " King eternal, immortal, invisible." Although
" he is in all places, beholding the evil and the good,"
yet it is the testimony of the Savior, that " no man hath
seen God at any time." " God is a Spirit," immaterial
and immortal. He has no more connection with material
substance than the departed souls of the dead. Accord
ingly, it is considered in the Scriptures as one of the great
est of abominations for a man to frame in his own mind,
or to attempt to frame with his hands, any material likeness
of God. This, which is called idolatry, is most expressly
forbidden in the sacred decalogue. On this point Moses
was very particular and very solemn, in his charge to the
people, in the Book of Deuteronomy. " The Lord spake
unto you out of the midst of the fire : ye heard the voice
of the words, but saw no similitude; only ye heard a
voice. And he declared unto you his covenant which he
commanded you to perform, even ten commandments, and
he wrote them upon two tables of stone. Take ye there
fore good heed unto yourselves, lest ye corrupt yourselves,
and make you a graven image, the similitude of any
figure, the likeness of male or female, the likeness of
any beast that is on the earth, the likeness of any winged
fowl that flieth in the. air, the likeness of any fish, etc.
And lest thou lift up thine eyes unto heaven, and when
thou seest the sun, and the moon, and the stars, even all
the host of heaven, thou shouldest be driven to worship
them and serve them. Take heed unto yourselves, lest ye
forget the covenant of the Lord your God, which he made
with you, and make you a graven image, or the likeness
of any thing which the Lord thy God hath forbidden thee.
For the Lord thy God is a consuming fire, even a jealous
God." Possibly the design of God's speaking so frequently
out of the midst of the fire, was to impress on the minds
of his people the important truth, that he is a pure, imma
terial, invisible Spirit; and, as such, is to be worshipped
and adored. " God is a spirit, and they that worship him,
must worship him in spirit and in truth."
3

26 SYSTEM OF DIVINE TRUTH.
7. Independence may also be considered as an essential
attribute of the Deity. " For of him, and through him,
and to him, are all things." He who is self-existent, is
evidently independent. He is uncontrolled by fate, or
blind chance, or any other cause. On him all creatures,
actions, and events, depend. " In him we live, and move,
.and have our being." " His visitation preserveth our
spirits." " And he hath done as he hath pleased, in the
armies of heaven, and amongst the inhabitants of the
earth. None can stay his hand, nor say unto him, What
doest thou ? " By our own experience, we find ourselves
dependent. By our observation of all other creatures and
things, so far as they fall under our notice, we discover
their absolute dependence. Surely that invisible and
almighty power, on which all creatures and things depend,
must be perfectly independent. All the natural perfec
tions of God, which have been considered, conspire to
prove his independence. Who that realizes his eternity,
immutability, omnipotence, omniscience, omnipresence,
and invisible spirituality, can avoid the evidence of his in
dependence ? Should any still be disposed to call in ques
tion this glorious attribute of God, the point is established
at once by a consideration of the universality of his prov
idential government. If his governing providence ex
tends to all things, great or small, most certainly he is
the source of all dependence, and must, himself, be
independent. 8. Not to dilate any further on the distinct perfections
of God, which are denominated natural perfections, it
may only be added, that in all these perfections he is
infinite. Infinity is predicable of all the perfections of
God, whether natural or moral. He is, in all desirable
respects, an infinite being : " His greatness is unsearch
able." All his divine and glorious attributes are without
bounds or limits. He is, in all respects, incomprehensible
by finite minds. " None by searching can find out God."
And all that finite beings can report, after the most diligent
search, is, " Lo, these are parts of his ways ; and how
little a portion is heard of him."
Having' briefly investigated that part of the system of
divine truth which relates to the natural perfections of

THE PERFECTIONS OF GOD. 27
God, we proceed to a consideration of his moral perfec
tions. And the sum and substance of these are expressed
in few and emphatical words : " The Lord our God is
holy."1"1 Holiness consists in love, or true benevolence ;
and this is the moral character of God. " Holy, holy,
holy is the Lord of hosts : the whole earth _ is full of his
glory." In holy loVe, all goodness and righteousness con
sist. And God is love. But the exercises and expressions
of this love are various, as its objects and occasions are
various. Accordingly, the justice, mercy, wisdom, truth
and faithfulness of God have been generally stated as so
many distinct moral perfections, constituting his infinitely
holy character. These may be distinctly considered.
1. Justice, considered as characteristic of Jehovah,
manifestly consists in the exercise and expression of per
fect benevolence. For, by his justice, he is disposed to
vindicate and enforce his perfectly holy law. " The law
of the Lord is perfect ; " and in its precepts, prohibitions,
promises and threatenings, it is equally perfect, and infi
nitely important. Divine justice is an attribute no less
important, and no less glorious, than divine mercy. It is
an attribute which the merciful Savior deemed more im
portant than all finite existence. Concerning the divine
law, which is the expression of God's inflexible justice,
Christ declared, that, " till heaven and earth pass, one jot or
one tittle should in no wise pass from it, till all were ful
filled." Thus it is clearly evident, that infinite justice comes
into the idea of divine goodness and benevolence. Even
the vindictive justice of God, which consists in the execu
tion of divine wrath, on the vessels of wrath fitted to
destruction, implies no malevolence in God, no pleasure
in the death of him that dieth ; but, on the other hand, as
a benevolent Judge, full of tender mercy, he executes the
sentence of death with a view to the welfare of his moral
kingdom. And the benevolence of God is as richly dis
played, in showing his Wrath on the proper vessels of
wrath, as in manifesting the riches of his glory on the
vessels of mercy. God requires the praise and thanks
giving of his people, no less for the destruction of their
enemies, than for their own deliverance. " O give thanks
unto the Lord, for he is good ; for his mercy endureth

28 SYSTEM OF DIVINE TRUTH.
forever : to him that divided the Red Sea into parts, for
his mercy endureth forever : and made Israel pass through
the midst of it, for his mercy endureth forever : but over
threw Pharaoh and his host in the Red Sea, for his mercy
endureth forever : to him that led his people through the
wilderness, for his mercy endureth forever : to him
which smote great kings, for his mercy endureth forever:
and slew famous kings, for his mercy endureth forever."
Thus we find that the vengeance of the Lord, which is
called his strange work, is a rich display of his holiness.
As an infinitely holy God, " vengeance belongeth unto the
Lord." In the execution of vindictive justice, " the Lord
our God is holy."
2. We have now, in a great measure, anticipated the
idea that mercy is a distinct moral attribute of the Deity.
Mercy consists in compassion, not only to the miserable,
but also to the wicked and ill deserving. All the favor and
compassion of God towards this guilty world, is of the
nature of divine mercy. One great and capital expression
of the mercy of God is the gift of his Son to die for a lost
and guilty world. " God so loved the world, that he gave
his only begotten Son, that whosoever believeth in him
might not perish, but have everlasting life." This expres
sion of infinite love was of the nature of mercy. It is
evident, therefore, that the mercy of God is no infringe
ment on his justice. " Mercy and truth are met together;
righteousness and peace have kissed each other." Ac
cordingly, when God proclaimed his name to Moses, he
proclaimed his mercy, in connection with his justice. " The
Lord, the Lord God, merciful and gracious, long suffering,
and abundant in goodness and truth ; keeping mercy for
thousands, forgiving iniquity, transgression, and sin, and
that will by no means clear the guilty ; visiting the iniquity
of the fathers upon the children, and upon the children's
children, unto the third and fourth generation." Thus it
appears that the Lord our God is infinitely merciful ; and
this is a branch of his holiness.
3. Infinite wisdom, in the highest sense of the word, is
also a moral perfection of God. This wisdom consists in
discerning the best possible ends, and devising the best
possible means for their accomplishment. This is the

THE PERFECTIONS OF GOD. 29
fountain of that " wisdom in men which is from above,
and is first pure, i. e. holy, then peaceable, gentle, easy
to *ue entreated, full of mercy and good fruits, without par
tiality, and without hypocrisy." This wisdom, as it exists
in the heart of the saints, is the principal thing. And if
the Most High inspires the heart of his people with such
a holy knowledge and spiritual discernment, it implies
that he has, in himself, an infinite fulness of the same
heavenly wisdom. With reference to the great work of
redemption, wisdom is an appropriate name of Christ; and
he is called the power of God, and the wisdom of God.
Wisdom, in the sense of Scripture generally, and in the
sense which has now been given, is of the nature of holi
ness, and is a glorious attribute of God.
4. The truth and faithfulness of God are the consum
mation of his character. Truth consists in representing
things as they are, without the least disguise or coloring ;
and faithfulness consists in a perfect and complete execu
tion or performance of whatever is promised or threat
ened, or in any way becomes obligatory. The truth and
faithfulness of God are most abundantly asserted in the
Scriptures. God, that cannot lie, is the God whose charac
ter is set before us in the sacred oracles.
We have, also, conclusive evidence of the truth and
faithfulness of God, from the fulfilment of his word, in all
instances, so far as we have had opportunity to be his wit
nesses. God's testimony, respecting all things, appears to
be true. He appears to be a God of truth, and without
iniquity. " Just and right is he."
Having attended to the particulars in which the moral
perfections of God consist, and found that they are all
comprised in holiness, or moral goodness, the way is
prepared to attend, more fully, to the evidence of his
goodness. Admitting the authenticity of the Scriptures, which has
been fully established, we have abundant evidence from
them, not only in a way of declaration, but also in a way
of reasoning and just conclusion, that the Lord is good,
and that the Lord our God is holy. There is, indeed, no
want of proof, from the light of nature, that the moral
character of God is good. And this is a subject of im-
3*

30 SYSTEM OF DIVINE TRUTH.
mense importance. For if, in fact, the evidence of God's
goodness did not exist, except in the book of divine rev
elation, how could the ignorant and untutored savages of
the wilderness be wholly without excuse in not knowing
and worshipping the true God ? With great candor and
attention, therefore, it is incumbent on us to look into the
evidence from the light of nature, as well as from the light
of Scripture, that the Lord our God is holy, just, and good.
On this ground, the whole world appears to be guilty be
fore God. And we are happy to find, that, in the Scrip
tures themselves, the evidence of the moral perfections
of God is exhibited from the light of nature. Their
reasonings we may adopt with all safety, and their con
clusions will be full of validity. The arguments from
Scripture are drawn from the mighty works of God, and
particularly from the work of creation. " The invisible
things of him, from the creation of the world, are clearly
seen, being understood by the things that are made, even
his eternal power and Godhead ; so that they are without
excuse, because, that when they knew God, they glorified
him not as God, neither were they thankful ; but became
vain in their imaginations, and their foolish heart was
darkened." In the connection of this noted passage, it is
said, concerning those against whom the wrath of God is
revealed from heaven, that " that which may be known
of God is manifest to them, for God hath showed it unto
them." He manifested his true character, as we have
found, by his mighty works. He manifested his eternal
power and Godhead, in such a manner and degree, by
the great and glorious work of creation, as to render the
heathen without excuse in all their idolatries. That God
head which was manifested by the work of creation was
something more than eternal power, which is only a natu
ral perfection. It implied, also, moral perfection, which is
necessary to render God the object of love and adoration.
The same argument, from the light of nature, is stated in
the 19th Psalm. " The heavens declare the glory of God,
and the firmament showeth his handy work. Day unto day
uttereth speech, and night unto night showeth knowledge.
There is no speech, nor language, where their voice is not
heard ;" i. e. the voice of the heavens, and the firmament,

THE PERFECTIONS OF GOD. 31
proclaiming the glory of God. But what glory could pos
sibly redound to God, from his mighty works, if he were
destitute of moral perfection, and were an unholy and
malevolent being ? An omnipotent being, void of good
ness, and devoted to evil, would justly merit the abhorrence
and detestation of all rational creatures. And would not
such a being feel conscious of his own infinite baseness
and malignity, which would render him supremely and
eternally miserable ? If God has the least regard to his
own honor and glory, and to his own happiness, he must
certainly be an infinitely holy being, possessed of perfect
moral goodness and benevolence.
We further observe that in the Scriptures the moral
perfection of God is inferred from his infinite supremacy
and independence. The patriarch Abraham relied on this
argument, when he interceded for the Sodomites : " Shall
not the Judge of all the earth do right ? " Is it possible
that an infinite being, a being absolutely supreme and in
dependent, a being far above all possible interest, motive,
or inducement to do evil, should pervert judgment, and do
wickedly ? To act without a motive would seem to be
impossible ; but to act against the strongest motives is
clearly and decidedly impossible.
Another evidence of the goodness, and even the mercy,
of God arises from the good which he actually does, and
from the numberless favors which he confers on the guilty
race of men. All who can distinguish between right and
wrong must be sensible of great sinfulness and ill desert.
All, therefore, ought to realize the great goodness and
mercy of God, manifested in their daily preservation, and
daily comforts. Thus reasons the apostle. Speaking
of the living God, who made heaven and earth, and who,
in times past, suffered all nations to walk in their own
ways, he adds, " Nevertheless, he left not himself with
out witness, in that he did good, and gave us rain from
heaven, and fruitful seasons, filling our hearts with food
and gladness."
Thus it appears, that the common blessings of divine
providence afford conclusive evidence that the Lord is
good, and that he is merciful. " It is of the Lord's mer
cies that we are not consumed, and because his compas
sions fail not."

32 SYSTEM OF DIVINE TRUTH.
Further : the system of divine law and government,
which is revealed in the Bible, affords unquestionable evi
dence of the holiness and goodness of God. " The law
is holy, and the commandment is holy, and just, and
good." Especially does this appear, since the law is
enforced by an adequate penalty. The character of
legislators is learnt by their code of laws, and by the
steadfastness with which they enforce their laws. If we
attend, also, to the history of divine providence, we dis
cover increasing evidence of the infinite goodness of God.
He always acts the part of a friend to holiness, and an
enemy to wickedness. This he did in the destruction
of the ungodly world by the flood, when Noah was saved
in the ark. This he did when Sodom was destroyed, and
just Lot was delivered. This he did when the Egyp
tians and Canaanites were, in their turns, destroyed, and
his chosen people were delivered, and inherited the
promises. Also, in the destruction of all the proud and
idolatrous empires of the earth, which have, from time
to time, oppressed the people of God, he has displayed
his love of righteousness and hatred of wickedness. Be
yond all doubt, therefore, he is holy, just, and good. He
claims the confidence, the submission, the fervent love,
and most cheerful obedience, of all his intelligent creatures.

ESSAY IV.
THE UNITY AND TRINITY OF THE GODHEAD.
In pursuance of the system of divine truth, we have
found evidence of the being of a God ; and that the Scrip
tures of the Old and New Testaments were given by divine
inspiration. We have, in the last place, attended to an
illustration and proof of the natural and moral perfections
of God.
Depending chiefly on the Holy Scriptures for light and
evidence on the high and mysterious subjects which relate
to the Godhead, we may, in the next place, proceed to a
consideration of the Unitv and Trinity of God.

THE UNITY AND THINITY OF THE GODHEAD. 33
Previously to attending to the doctrine of the sacred
Trinity, it is thought proper to consider the evidence of
the Unity of God. For the principal objection to the doc
trine of the Trinity is, that it destroys his Unity. The
Unity of God is abundantly asserted in the Holy Scrip
tures, and is agreeable to the dictates of reason. The
Scriptures declare, that " the Lord our God is one Lord."
" I am the Lord, and there is none else." He is called
" the Holy One of Israel ; " " the only Lord God."
" Thou shalt have no other gods before me."
The Unity of God has also been said to be agreeable to
the dictates of reason. It is evident from the divine per
fections. In all his attributes and perfections, God is infi
nite and supreme. In his power, omniscience, omni
presence, God is supreme ; he is " all in all." It is absurd
to suppose that there is a plurality of Deities, each of
whom is supreme ; each of whom is all in all. It is said
that in his wisdom and knowledge God is infinite and un
searchable. " None by searching can find out God." But
if there are more gods than one, then, by searching, they
can find out one another. To conceive of more than one
being who is self-existent, independent, uncontrollable,
immutable, eternal, and infinite, is utterly impossible. If
we attempt to conceive of two such beings as God is
represented to be, they must, in all respects, be perfectly
alike. In all their attributes and works they must be ex
actly the same. This would render^ them one and indi
visible. It is, therefore, in the nature of things, impos
sible, or, to say the least, inconceivable, that more than one
infinite being should exist. The created universe is infi
nitely too small to admit of a plurality of gods. Nor is
a plurality conceivable.
Having, in opposition to all idolatry, established the
Unity of the Godhead, the way is now prepared, with all
humility and reverence, to attend to a discussion of the
doctrine of the Trinity. This doctrine is taught and sup
ported only by divine revelation ; and, of course, no at
tempt will be made to explain or prove it by arguments
drawn from any other source. As a clew to this high and
mysterious doctrine, we find, in the beginning of the Bible,
and elsewhere, that the name of the Deity is used in the

34 SYSTEM OF DIVINE TRUTH.
plural, as well as in the singular number. In the Hebrew
language, which was the original language of the Old Tes
tament, the name of God is generally plural. " In the
beginning, Gods created the heaven and the earth." Pro
nouns relating to God are also-used in the plural number.
" Let us make man in our image, after our likeness." It
is added, in support of the Unity, as well as the plurality,
of the Godhead, " So God created man in his own image ;
in the image of God created he him." After the apostasy
of man, in order to keep up the idea of plurality, as well
as Unity, God said, " Behold, the man is become like one
of us to know good and evil."
To frustrate the building of Babel, the Lord said, " Let
us go down, and there confound their language." In many
other places in the Old Testament, the name of God, and
the pronouns relating to it, are expressed in the plural
number, indefinitely. But waiving these, let us proceed
to the direct evidence of the particular doctrine of the
Trinity. In the sixth chapter of Isaiah, the Lord, speak
ing of sending the Savior, says, " Whom shall I send,
and who will go for us ? " Here the sender, after
expressing himself in the singular number, I, changed to
the plural number, us. He that consented to go was a
third person. This makes a Trinity of persons in the
Godhead. Accordingly, when the seraphim, as in the
same chapter, celebrate, in heavenly strains, the glory of
God, it is the glory of the triune God. " Holy, holy, holy
is the Lord of hosts ; the whole earth is full of his glory."
Another passage, in the forty-eighth chapter, is clearly in
dicative of the sacred Trinity. In this, the Redeemer
himself, anticipating his coming in the flesh, says, "And
now the Lord God and his Spirit hath sent me." Here
the Trinity is expressed most distinctly. Thus we find,
even in the Old Testament, many indications and expressions
of this mysterious doctrine.
In the New Testament, this doctrine is doubtless confuted
or confirmed. That it is confirmed, and not confuted,
will appear from the plainest testimony. The apostle
John, who had occasion, on account of the heresies which
sprang up in his old age, to write more particularly on the
Unity and Trinity of the Godhead than his fellow-apostles,

THE UNITY AND TRINITY OF THE GODHEAD. 35
has stated the subject very clearly. " There are three that
bear record in heaven, the Father, the Word, and the Holy
Ghost, and these three are one." This testimony is so
clear and explicit, that it admits of no evasion. The only
shift that can be made, is, to pronounce it uncanonical.
Admit this testimony of the apostle John, and the point is
settled. But, even supposing this passage to be doubtful,
or even uncanonical, yet we have evidence remaining
abundantly sufficient to establish the doctrine of the
Trinity. The apostle, in his Epistle to the Colossians,
speaks of the acknowledgment of " the mystery of God,
and of the Father, and of Christ." God and the Father
will be admitted as terms denoting divinity ; and Christ
has the same rank and dignity. With great propriety, this
is the acknowledgment of a mystery. In view of the
same subject, is is said, " Great is the mystery of godli
ness. God was manifest in the flesh, justified in the
spirit," etc. Mystery is admitted in this, as well as in
other subjects, the truth of which is unquestionable. Mys
tery implies no absurdity, no contradiction ; and of course,
it is no objection to this, nor to any other doctrine of
divine revelation. Do any object to the doctrine of crea
tion or providence, on account of mystery ? But if the
works of God are mysterious, may we not expect to find
the mode of his existence equally mysterious ?
To proceed with the argument. When we attend to
the history of the Savior, as recorded by the evangelists,
we find him always speaking of the Father, and of the
Holy Spirit, as of God ; and he hesitates not to consider
himself as one and the same God. " I and the Father are
one." He requires that all men should honor the Son,
even as they honor the Father. He speaks also of the
Holy Spirit, who should come in his name, as one who
should exercise infinite power and goodness; who should
guide his people into all the truth ; and " reprove the
world of sin, of righteousness, and of judgment." He
never speaks of the Holy Ghost as a being inferior to
God. And when he says of himself, " My Father is
greater than I," he evidently has respect to his human
nature, in distinction from the divine. Otherwise he must
be guilty of a palpable contradiction," in saying, "I and the

36 SYSTEM OF DIVINE TRUTH.
Father are one ; " and in demanding equal honor with the
Father. Again : the doctrine of the Trinity clearly results from
the distinct and separate evidence of the divinity of Christ,
and of the Holy Ghost. These two persons being proved
to be divine, the great doctrine of the Trinity follows, and
is established. That Christ is God, is evident, not only
from his own declarations, but from the testimony of
others divinely inspired. " Thy Maker is thine husband,"
says the evangelical prophet ; " the Lord of hosts is his
name ; and thy Redeemer, the God of the whole earth,
shall he be called." The plain meaning is, that he is the
Deity. He is said to be " the root and the offspring of
David." In prophecy, he is called Immanuel, God with us.
Beyond a doubt, he was revealed to Abraham and the
patriarchs, to Moses and the prophets, as well as to the
ahtediluvians, as the Lord their God. He was the Angel
of the church in the wilderness : and when the people
provoked and tempted their God in the wilderness, the
apostle calls it tempting Christ. " Neither let us tempt
Christ, as some of them also tempted, and were destroyed
of serpents." Concerning God's providential care of his
people in the wilderness, it is said, " The angel of his
presence (Christ) saved them, and in his love, and in
his pity, he redeemed them, and he bare them, and carried
them all the days of old." Thus evident is the divinity
of Christ from the Old Testament. From the New Testa
ment we may calculate for equal, if not for greater evi
dence. Here we read, that he is the " brightness of God's
glory, and the express image of his person, upholding all
things by the word of his power." " In him dwelleth all
the fulness of the Godhead bodily." " In the beginning
was the Word, and the Word was with God, and the Word
was God." Such are the direct testimonies of Christ's
divinity ; and these testimonies are confirmed by his
mighty works. To him is ascribed the creation of the
world. " All things were made by him." "By him were
all things created that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or domin
ions, or principalities, or powers; all things were created
ly him, and for him." He is also the God of providence ;

THE UNITY AND TRINITY OF THE GODHEAD. 37
for " by him all things consist." The miracles of Christ
are also a strong attestation of his divinity. These works
of infinite power and mercy were wrought in his own
name, and by his own authority ; and for the express pur
poses of supporting, not only his doctrines, but his claims
to real and proper divinity. All divine attributes, as well
as works, are ascribed to him in the Scriptures ; and these
attributes have been abundantly displayed. Nothing
has failed of all that is considered as evidence of his
divinity. Respecting the distinct personality and divinity of the
Holy Spirit, we may observe, that to him belonged, and
still belong, the great works of regeneration and sanctifi
cation. Those who are the subjects of regenerating
grace are said to be born of the Spirit : they are also
expressly Said to be born of God. The Spirit, therefore,
is God. " All Scripture is given by inspiration of God."
" But holy men of old spake as they were moved by the
Holy Ghost." The inspiration of the Holy Ghost, there
fore, is the inspiration of God. Baptism is in the name of
the Holy Ghost, as well as in that of the Father and the
Son. The Holy Ghost is, therefore, equally with the
others, a divine person. The three constitute one and the
same God. " Why hath Satan filled thine heart, to lie
unto the Holy Ghost ? " said Peter to Ananias. " Thou
hast not lied unto men, but unto God." The Holy Ghost
is, therefore, the true God. To him also are the attributes
and works of God ascribed. In the resurrection of
Christ, he was said to be quickened by the Spirit. When
the miracles of Christ were blasphemously imputed to the
power of Beelzebub, it was the blasphemy against the
Holy-Ghost, and was the unpardonable sin. By the power
of the Holy Ghost, therefore, miracles were wrought.
Evidence is not wanting to prove the divinity of the Holy
Ghost. Having proved, distinctly and separately, that
Christ and the Holy Spirit are God, equally with the
Father, there ought not to remain the least doubt respect
ing the Trinity in Unity of the Godhead.
Another observation, tending to confirm the doctrine of
the Trinity, and at the same time to impress on our minds
its infinite importance, is this : that if the doctrine be de-
4

38 SYSTEM OF DIVINE TRUTH.
nied, and if it prove untrue, the whole gospel scheme is
subverted. For if this article of faith be groundless, there
remains no foundation for the covenant of redemption, nor
for the work of redemption ; no foundation for an atone
ment, or mediation between a righteous God and sinful
men ; no foundation for any sanctifying operation upon
the hearts of sinners ; no foundation for grace or peace,
pardon, or Christian hope. Mysterious or offensive as the
doctrine of the Trinity may appear to be, it is evidently
the basis of the Christian scheme. And whoever denies
it must deny, not only the doctrines of grace, through the
atoning blood of Christ, but also the necessity of God's
executing the penalty of his law, either in time or in eter
nity. We may, on the whole, as well deny the being of
a God, as deny his Trinity in Unity. For there is no other
God revealed to us in the Holy Scriptures ; and the Scrip
tures are the only source of light on this great subject.
The apostle John considers it as not only anti-Christian,
but atheistical, to deny this doctrine. " Who is a liar but
he that denieth that Jesus is the Christ ? He is antichrist,
that denieth the Father and the Son. Whosoever denieth
the Son, the same hath not the Father."
Finally, it is absurd for people to call themselves Chris
tians, while they deny the doctrine of the Trinity. Do
any think it impossible that there should be three distinct
persons in one divine being or essence ? Let them consider
that it belongs not to them to determine what is possible,
and what is impossible with God ; and especially in the
mode of his existence. Were it not a matter of fact, in
the mode of man's existence in this world, that a mortal
body is connected with an immortal soul, the thing would
have been thought impossible. But the Trinity in Unity
of the Godhead as really exists as the union of soul and
body. Since the truth of the Scriptures is demonstrated,
we are bound to credit their testimony concerning the
Unity and Trinity of God, as fully as we credit our own
observation and experience, with regard to the mysterious
union of soul and body in man.
True it is that the doctrine of the Trinity is an article
of faith ; and is neither an article of intuitive knowledge,
nor of demonstration, by the power of human reasoning.

THE UNITY AND TRJNITY OF THE GODHEAD. 39
But do any despise the idea of implicit faith in the known
testimony of God ? If so, then let them calculate to live
and die in darkness. The boundaries of human knowl
edge are very narrow. Little can be known of God, but
by divine instruction ; and still less can be comprehended,
even by the best instruction. If we be truly humble and
candid,- and consider well the scantiness of all human at
tainments, we shall meet with no insuperable difficulty in
embracing and relying upon the all-important doctrine of
the Trinity in Unity of the Godhead.
REMARKS.
1. Since the doctrine before us is a profound mystery,
discoverable only by divine revelation, it is doubtless vain,
and even criminal, for us to attempt any further explana
tion of it than is clearly given us in the Holy Scriptures.
In doing this, we darken counsel bywords without knowl
edge. Whatever is necessary, or even useful, to be known
on this and all divine subjects, is doubtless clearly
revealed ; and to attempt any further investigation is indic
ative of a vain curiosity and a proud heart.
2. Since, in this one instance, we are required to em
brace and confide in a profound mystery, let it be no
objection to any of the remaining doctrines of the system
of truth, that they are mysterious. Pitiful indeed would
be a system of divinity comprehensible by worms of the
dust ! Let no one indulge the absurd idea, that mystery
and absurdity are synonymous terms. Great is the mys
tery of gravitation, by which ponderous bodies fall to the
earth, rather than move in any other direction. But is
gravitation an absurdity ? Great is the mystery of the
rise of vapor, soon to fall again in showers of rain, or
quantities of snow. But the facts exist, and the wisdom
of the philosopher is baffled. Yet no one complains of
•absurdity. How happens it that mankind can patiently
admit of mysteries in every thing but theology? But if
we speak of the mystery of God, and of the Father, and
of Christ, and of divine agency, divine government and
grace, all is pronounced absurdity. In this there is ut
terly a fault, and a want of candor.

40 SYSTEM OF DIVINE TRUTH.
3. Since so many deny the doctrine of the Trinity, it
is a solemn and awful consideration, that to deny it, is a
great and fatal error, a damnable heresy ! In the denial
of this doctrine, men " deny the Lord that bought them,
and bring on themselves swift destruction." From Scrip
ture it is evident, that those who understandingly reject
the doctrine of the sacred Trinity, and, of course, the
divinity of the Lord Jesus Christ, and atonement by his
blood, are on fatal ground. The evidence is clear, that
they subvert the whole gospel scheme, and seek to be
justified by their good works, and not by the grace of God.
4. From the view which has been taken of the doctrine
of the Trinity in Unity of the Godhead, it appears to be
very far from being a subject of mere speculation, or a
matter of indifference. It is a cardinal and fundamental
doctrine of the gospel. Salvation on Bible ground is never
to be expected, but by the atonement and merit of Jesus
Christ. " Being justified freely by his grace, through the
redemption that is in Christ Jesus." " Neither is there
salvation in any other ; for there is none other name under
heaven given among men whereby we must be saved."
No one, who properly regards the sacred oracles, can
think it uncharitable or illiberal to consider the anti-Trinita
rian doctrine as an anti-Christian doctrine. " He is anti
christ," says the beloved John, " who denieth the Father
and the Son." Can there be any hope of the salvation of
antichrists ? By no means. And, by nature, all are anti
christs. All, therefore, before they can see the kingdom
of God, must be converted to Christ. They must be con
verted to the doctrine of the Trinity, before they can
cease to be antichrists. They must acknowledge the Son
of God as one with the Father. " And we know that
the Son of God is come, and hath given us an understand
ing, that we may know him that is true : and we are in
him that is true, even in his Son Jesus Christ. This is
the true God, and eternal life." Amen

THE WORK OF CREATION. 41
ESSAY V.
THE WORK OF CREATION.
Having attended to the evidence of the being of God,
of his inspiration of the Scriptures, of his natural and
moral perfections, and of his Unity and Trinity, we may
proceed, in the next place, to a consideration of his works.
" The works of the Lord are great, sought out of all those
who have pleasure in them." In this Essay, we may
attend to the great and glorious work of creation. By the
work of creation is meant, not merely the formation of
the world out of pre-existing materials, but the origina
tion and production of the materials themselves. So that,
in the strictest sense, " all things were made of nothing,
by the word of divine Power." For this we have the
testimony of the apostle Paul. " Through faith we un
derstand that the worlds were framed by the word of
God, so that things which are seen were not made of
things which do appear." When nothing but the Deity
was in existence, " He spake, and it was done ; he com
manded, and it stood fast. By the word of the Lord were
the heavens made, and all the host of them by the breath
of his mouth." The whole system of creation, material,
animate, and intellectual, commenced existence at his
word. He produced and gave existence to the invisible,
as well as the visible heavens. Angels, and their blessed
habitations, were parts of the stupendous work of creation.
All finite existence was the effect of creative power.
That every thing, or even any thing could be brought
into existence, where nothing previously existed, is said
by many to be impossible. According to the statement of
the apostle, we acknowledge the doctrine of creation to
be an article of faith, and not of finite comprehension.
But is there any absurdity in supposing that the world had
a beginning, and will have an end ? John, in the revela
tion, says, " I saw a great white throne, and Him that sat
on it, from whose face the earth and the heaven fied
away ; and there was found no place for them." Of
course, they ceased to have a place, which implies annihi-
4*

42 SYSTEM OF DIVINE TRUTH.
lation. It is also said prophetically, concerning the end
of the world, that " the day of the Lord will come as a
thief in the night, in the which the heavens shall pass away
with a great noise, and the elements shall melt with fer
vent heat: the earth also, and the works that are therein,
shall be burnt up." By this is meant annihilation. But
creation and annihilation stand on equal ground, as to their
possibility. From the instruction contained in the Scrip
tures respecting the creation and dissolution of the mate
rial world, it is evident that, literally speaking, there was
a beginning, and there will be an end of all material exist
ence. This is the scriptural doctrine of creation.
Should any still deny this doctrine, and contend for the
eternal existence of what we call the created system, we
may, in confirmation of Bible testimony, attend to the fol
lowing reasoning on the subject, to wit : If the material
world, or the created system, so called, be eternal, it is
uncaused. For every thing which has a cause, has also
a beginning. The cause must be antecedent to the effect.
And if it be uncaused, it must also be self-existent. It
must exist by a necessity of nature. Its existence must
be, in the nature of things, so absolutely necessary, that it
would be impossible to conceive of its annihilation or non
existence. Of course, it must be immutable, because its
necessity must be invariably the same. No power can
operate to alter or change what is self-existent, or exist
ent by a necessity of nature. Such existence is absolutely
independent and uncontrollable ; of course, immutable.
But, in fact, we do not find the world to be self-existent,
independent, and immutable. We find it dependent, and
very mutable ; subject to perpetual changes and varia
tions, possessing all the properties of an effect ; but not
one of the properties of a first cause. All things in the
visible world exhibit the most striking appearance of vast
and magnificent effects, which naturally lead the mind to
contemplate, by way of inference, an infinite and invisi
ble cause.
On the whole, one of two things, respecting the doc
trine of creation, must be true : either that the visible
world had a beginning, and was brought into existence by
the almighty power of God, and for a display of his infi-

THE WORK OF CREATION. 43
laite glory, as the Scriptures plainly teach us ; or else the
world itself is God, and, as such, is to be worshipped and
adored, by all intelligent beings. There is no other al
ternative; and the unbeliever of the mysterious, but glo
rious work of creation, in order to be consistent, must
fall down and worship the sun, moon and stars, and all the
host of heaven ; or the earth, air and seas, with the ful
ness thereof. He must embrace and practise all the fol
lies and idolatries of the heathen world. Yea, he must
go further, and outstrip the heathen, in point of idolatry.
For very few of the heathen, who have any idea of a God,
consider the visible system as any thing more than the
representation and similitude of the one eternal and in
visible God. Those, therefore, who ascribe divine at
tributes to the creation itself, greatly exceed the heathen
in the degree and grossness of their idolatry. They liter
ally worship and serve the creature more than the Crea
tor, who is over all, God blessed forever. Infinitely im
portant, therefore, is the real and scriptural doctrine of
creation. Error on this subject evidently invplves man
kind in the grossest idolatry, and leads to atheism.
Respecting the creation of rational beings, formed for
immortality, such as.angels and men, there is no differ
ence from the creation of the material world, as to their
commencing an existence, instantaneously and originally,
by the almighty power of God. The intellectual and
moral faculties of men, and of angels, are the effects of
creative power. Man was made a moral agent, as well
as a rational and immortal being. All that he is, and all
that he possesses, is from God. God stamped on man
and angels his natural and moral image, by his creative
power. " God breathed into man the breath of life, and
he became a living soul." This was the finishing stroke,
and the most wonderful and glorious act of creation.
On the subject of creation, the inquiry is sometimes
made, when this great and marvellous work was per
formed. John the evangelist says, " In the beginning was
the Word, and the Word was with God, and the Word was
God. All things were made by him ; " conveying the
idea, that all things were made in the beginning. The
same is the idea in the Mosaic history. " In the begin-

44 SYSTEM OF DIVINE TRUTH.
ning, God created the heaven and the earth." By the
beginning, is evidently meant the commencement of time.
For the very idea of time, consisting in the succession of
days and years, had its origin when finite and intelligent
beings commenced their existence. " One day with the
Lord is as a thousand years, and a thousand years as one
day." In the divine mind there is no succession of ideas*
no fore nor after. Strictly speaking, there was no time
before nor time when the work of creation was performed.
This great work was not only in the beginning, but it con
stituted the beginning of what we call time. In the divine
mind, a whole eternity is one invarriable, unsuccessive now.
We hence see the fallacy and impertinence of the ques
tion, " Why was not the great and glorious work of crea
tion performed millions of ages sooner than it was ? Why
has God deferred, during eternal ages, these rich displays
of his divine perfections ? " In this case, we are to con
sider that sooner and later are impertinent terms. There
was nothing on which these comparative terms could be
predicted. For what we call eternal duration is, in the
infinite mind of God, without duration or succession. The
creation, and the final judgment of the world, are equally
and eternally present with the Lord.
Another thing noticeable in the work of creation, is its
extent. Respecting this we may say, it extends to all ex
istence, except that which is divine. Angels and sera
phim, and their glorious habitations called the heavens,
constitute parts of the vast work of creation. Holy angels,
and the spirits of just men made perfect, together with the
exalted Redeemer in his resurrection state, have a build
ing not made with hands, eternal in the heavens. This
is a work of creation. Although in the history of creation
the word heavens might have had particular reference to
the visible heavens, such as the sun, moon, and stars, yet
this is by no means the exclusive meaning. When the
Psalmist says, " The heavens declare the glory of God,"
his meaning is the visible heavens; but not to exclude
the more rich display of his glory, by the creation of
invisible heavens. When Christ speaks of many man
sions in his Father's house, prepared for the everlasting
residence of his faithful followers, he doubtless meant

THE WORK OF CREATION. 45
created mansions. The invisible heavens, therefore, as
well as the visible, together with the earth and seas, and
all creatures and things that are therein, belong to the
work of creation. " For by him were all things created
that are in heaven, and that are in earth, visible and in
visible, whether they be thrones, or dominions, or princi
palities, or powers ; all things were created by him, and
for him." Thus extensive is the work of creation.
Another thing expressive of the wisdom of God in the
work of creation, is the process and order of this great
work. From the history it appears that it was not in all
respects an instantaneous, but in one respect a gradual,
work. It is probable, however, if not evident from the
Mosaic history, that the substance of the whole material
system was instantaneously called into existence by the
word of divine Power, and was at first produced in a state
of confused chaos. Accordingly it is said, " The earth
was without form and void, and darkness was upon the
face of the deep." As the heavenly bodies, the sun,
moon, and stars, were all created in the beginning, it
seems to be implied that all at first were produced in
stantaneously, and probably all in a chaotic state. These
heavenly bodies, not being prepared at first to emit their
light, may account for the darkness which was upon the
face of the deep. Henceforth, the great work was suc
cessive and gradual. Now commenced the idea of time
and succession, particularly in the view of angels. For,
from the history of the six days' works of creation, it
appears probable that the angels had been previously
brought into existence, to be spectators of the series of
wonders which were displayed in the process of this
most marvellous work. From a passage in the Book of
Job, it is made evident that the angels were joyful spec
tators of the work of creation. Speaking of this glorious
work, it is said, that in a view of it, " the morning stars
sang together, and all the sons of God shouted for joy."
Angels were then the only sons of God. They only were
capable of being spectators and witnesses of God's won
derful works. And is it not rational to suppose, that, on
this great occasion, God would glorify himself, by having
an innumerable host of the most exalted of all finite be-

46 SYSTEM OF DIVINE TRUTH.
ings to be spectators and admirers of the work of creation ?
By this work, performed in the most natural and consist
ent order, the vast and gloomy chaos was reduced to per
fect symmetry, beauty, and utility. Thus the heavens and
the earth being finished, and all the hosts of them, even
all the animals and vegetables that were made, God pro
ceeded to create man, the most noble and finishing work
in this lower world. Man alone, among all the vast vari
ety of creatures which were made to inhabit the earth,
air, and seas, was possessed of rational faculties, and was
formed for immortality. " And the Lord God formed
man of the dust of the ground, and breathed into his nos
trils the breath of life, and man became a living soul."
Man became a moral agent, and a probationer for a glori
ous immortality. As to the particular order of the process
of God's reducing the earth to its primitive beauty and
perfection, and of his creating and forming, from the
chaotic mass, all kinds of animals and vegetables, whose
seed is in themselves, we find it so distinctly recorded in
the first chapter of Genesis, that all further comment on
this head is needless. The second chapter contains a re
hearsal of some of the great works recorded in the first ;
and is not, as some suppose, a continuation of the history.
This chapter begins by a reference to the first, " Thus
the heavens and the earth were finished, and all the host
of them." Thus man was made of the dust of the earth,
male and female were they created ; and the female was
made of one of man's ribs, that she might be bone of his
bones, and flesh of his flesh. This was the last and most
wonderful display of creative power. The order of crea
tion appears to be natural and beautiful ; one great and
magnificent work succeeding another, till the whole was
completed, and pronounced by the Creator to be very good.
Another thing which displays the wisdom and goodness,
as well as the infinite power of God, in the work of crea
tion, is, that all creatures and things were produced in a
state of maturity, and were formed to propagate their own
species. Herbs, plants, and trees, and the crops of pre
cious grain ; every thing requisite to the support of life,
and every species of animals, from the greatest to the
least, which had need of daily support and nourishment,

THE WORK OF CREATION. 47
were created in a state of maturity. All this is plainly
taught us in the rehearsal of the work of creation, Gen.
ii. 4', 5 : " These are the generations of the heavens and
the earth when they were created, in the day that the
Lord made the earth and the heavens, and every plant
of the field before it was in the earth, and every herb
of the field before it grew." The first crop of all vege
tables was not produced by growth, but by creation. And
it is added, " For the Lord God had not caused it to rain
on the earth, and there was not," or had not been as yet,
" a man to till the ground." Man and beast were created
in full maturity, and so was every thing requisite to their
ample support. Had not this been the case, the whole of
the animal creation must have perished in the infancy of
their existence. What a mixture of divine power, wis
dom, and goodness was displayed in the creation of the
whole vegetable and animal world in a state of maturity !
Well might the great Creator pronounce the whole very
good. Another thing respecting the great work of creation,
and which is calculated to relieve the minds of those who
complain of the form of the earth as being a hideous form,
rendering this world an almost inhospitable region, is this :
that in its original form it was, doubtless, very different
from what it is at present, or from what it has been since
the general deluge. Originally, it was made in the most
pleasant and convenient form imaginable. Though we
read of high hills and mountains, above which the waters
of the flood prevailed ; yet high hills and mountains are
relative terms, not deciding the magnitude of either, ex
cept in a comparative sense. " Fifteen cubits upward did
the waters prevail, and the mountains were covered."
Mountains of this magnitude, it is readily seen, would be
necessary to the most pleasant and productive form of the
earth. • In this respect, the form of the earth was very
good. By the flood, which was an execution of divine
wrath upon the world which was filled with violence, the
earth was subjected to an awful revolution. The fountains
of the great deep — meaning the subterraneous waters —
were broken up. The earth was broken to pieces in a
thousand hideous shapes and forms, the effects of which

48 SYSTEM OF DIVINE TRUTH.
are visible to this day. Then was realized the threatening
to fallen man, " Cursed is the ground for thy sake." The
earth, which till this time supported man and beast on
vegetable food, could do it no longer. It was from this
time with difficulty that man could support himself on
both vegetable and animal food. On the whole, it is evi
dent that the earth, in its original, antediluvian state, was
most happily formed for the residence and support of man
and beast. It was, probably, as fertile as can be con
ceived. The support of life, in the original state of the
earth, instead of a toil, would have been a rich source of
pleasure. Had it not been for the fall of man, and the
curse denounced upon him and his posterity, and even
upon the ground itself, on account of his apostasy, the
whole world would have been a paradise. But alas ! from
this time thorns and briars sprang up in the most fertile
fields, and, with great difficulty and labor, with the sweat
of his face did man procure a scanty living. Thus it ap
pears to be from no defect of creation that we live in a
rough and hideous world.

1. From, the view which we have taken of the work
of creation, we discover more and more the evidence of
the goodness of God. We may, indeed, make this con
clusion from a general argument on the subject. If wo
consider that goodness consists in doing good, and that no
good could be done by the Deity but by first creating
proper objects of good and happiness, we shall readily
conclude that infinite goodness is expressed in the work
of creation, especially when we consider that in this
glorious work God has adapted every thing to the good
and happiness of his intelligent creatures. Had they all
improved the goodness of God as they ought, this world
would have been a happy state of existence. Man was
made but a little lower than the angels, crowned with
honor and glory, and had given to him the dominion over
all the creatures in this lower world. Of all the good and
happiness which were adapted to this world, even in an
original state, there was no deficiency. And that which

THE WORK OF CREATION. 49
was of infinitely more consequence, was, that he had a fair
and hopeful prospect of increasing glory and felicity in
heaven forever. How great was the goodness of God
manifested in the work of creation ! " O Lord, how man
ifold are thy works ; in wisdom hast thou made them all ;
the earth is full of thy riches."
2. From what has been said on the doctrine of creation,
we infer that this great and magnificent work was designed
to answer some adequate ends and purposes. The earth
was made to be inhabited. The sun, moon, and stars were
not made in vain. Whether any of them were made to
be inhabited is not for us to decide. On this subject the
Scriptures are not conclusive. They seem to intimate,
however, that these splendid luminaries were made for the
accommodation of mankind. " The sun to rule the day,
and the moon and stars to rule the night." Had these
vast bodies been inhabited by rational beings, subjects of
creation and providential government in common with
angels and men, why should the Scriptures be so silent
respecting them ? But whether the planets are inhabited
or not, we may be assured that the whole work of creation
is designed to answer the most important purposes. " God
hath made all things for himself," and for the richest dis
play of his own glory. In himself he is infinitely glori
ous ; and it implies in him no contracted and criminal
selfishness, to have a supreme regard to his own glory in
the creation of the world.
But the peculiar method which God takes to display
his glory, by the work of creation, is through the medium
of his redeemed church. It is said that " God created all
things by Jesus Christ, to the intent that now unto the prin
cipalities and powers in heavenly places might be known
by the church the manifold wisdom of God, according to
the eternal purpose which he purposed in Christ Jesus our
Lord." The great work of redemption, it seems, was
uppermost in the mind of God, as a medium for the dis
play of his glory by the work of creation. Redemption
was not, as some suppose, a remedy for unexpected evils.
No ; it was a part of the eternal plan and design of crea
tion. In plain terms, it was " according to the eternal
purpose of God." It was a grand end, a leading object
5

50 SYSTEM OF DIVINE TRUTH.
of the work of creation, to lay a foundation for the more
glorious works of redemption and grace. So that man,
who was made lower than the angels in creation, and who
should degrade himself by his apostasy to the rank of
devils, might be put into a situation, through faith in Jesus
Christ, to rise superior to the elect angels in eternal glory.
And in this sinful and imperfect state the holy angels are
said to be ministering spirits, sent forth to minister unto
those who are heirs of salvation. The plan of creation,
as preparatory in the eternal counsel of God to the work
of redemption, is wonderful. These are the things
which the angels desire to look into ; and these are the
things which are to us most highly interesting. As we are
in a situation to rise in glory above the holy angels, so we
are liable, by our impenitence and unbelief, to sink in
wretchedness below the fallen angels. God will glorify
himself, if it be in our final condemnation. The great
concern of all should be, to concur in the great object
of creation, and devote themselves supremely to the
honor and glory of God.

ESSAY VI.
GOD'S WORKS OF PROVIDENCE.
Having, in the preceding Essay, attempted a discussion
of the great subject of creation, it is proposed in this to
consider the works of divine Providence.
To every candid and reflecting mind, it is obvious that
the work of creation, great as it was, must have been a
useless exertion of infinite power and wisdom, had there
not been established in the divine purpose a wise and holy
providential government. The great work of creation,
which was last considered, was introductory and prepara
tory to the operations of divine Providence. According to
the correct definition in the Shorter Catechism, " God's
works of providence are his most holy, wise, and power
ful preserving and governing all his creatures, and all
their actions." All the creatures of God were made for.

GQD's WORKS OF PROVIDENCE. * 51
the most important purposes — purposes which could
never be accomplished, were there no providential gov
ernment. In God's works of providence, more is implied than a
mere notice, inspection, and oversight of the created sys
tem. He exerts the same infinite power and wisdom in
preserving all things, and directing them to their proper
ends, which he exerted when he called the universe into
existence. A man is said to be provident when he looks
well to his affairs, and directs all his matters with wisdom
and discretion. In these respects, God is an infinitely
provident being. For he not only inspects constantly all
creatures and things in the universe, but he also gives to
all their direction, overruling them for his own glory, and
for the greatest possible general good. In God's works
of providence infinite power and agency are employed.
So that the operations of divine providence in preserving,
directing, and controlling all things, are equal in point of
power and wisdom to a continued creation. Should he
withhold for a moment his omnipotent aid and support, the
whole created system would become extinct. As respects
the animal creation, " in him they live, and move, and
have their being." As respects the life and immortality
of mankind, it is said, " His visitation preserveth our
spirits." " If he withhold his spirit," that is, the breath
which he breathed into man when he became a living
soul, " we die, and return to dust." Should man die and
revive at every breath, the providence of God would be
no more exerted than it is in the usual mode of preserv
ing human life. In the most literal sense, all creatures
and things are dependent alone on the providence of God
for support in existence, and for direction to their proper
ends and purposes. " A man's heart deviseth his way,
but the Lord directeth his steps." " The lot is cast into
the lap, but the whole disposal thereof is of the Lord."
To show clearly that God has the disposal of lots, and of
every thing else, we may observe, that He perfectly knows
all things. When the lot is about to be cast, relying on
chance to decide the event, God forsees the event. How
could this be possible, if it depended on chance ? In this
case there is but one alternative. We must acknowledge

52 SYSTEM OF DIVINE TRUTH.
the constant disposing hand of providence in all events,
or deny the being of an omniscient God. " I am God,"
says Jehovah, " and there is none like me ; declaring the
end from the beginning, and from ancient times the things
which are not yet done, saying, My counsel shall stand,
and I will do all my pleasure." " The king's heart is in
the hand of the Lord."
We observe further : to preserve and govern the whole
universe in all its variety, and in all its connections and
dependences, the providence of God must be not only
universal, but most minute and particular. Thus it is
strikingly represented in the Holy Scriptures. They
teach us that it is God who clothes the grass and adorns
the lilies of the field. He takes care for oxen, and hears
the young ravens when they cry. " Yea, a sparrow falls
not to the ground without him ; and the hairs of our heads
are all numbered." " He opens his hand, and satisfies the
wants of every living creature." Astonishing must be the
extent and particularity of that providence, by which the
myriads of living creatures in the earth, air, and sea re
ceive their daily protection and support.
Thus God's providence implies not only his universal
knowledge and observation, but also his special care, sup
port, protection, and disposal of all things. And a very
particular object is, to direct all creatures and things to the
most important ends and purposes.
Another branch of the great subject of divine provi
dence is, that it extends to all the actions, as well as to the
outward state and circumstances, of mankind. All will
grant that, when the trees are moved by the wind, God's
providence is exerted. When buildings and forests are
destroyed by a tornado, and many lives are lost, it is an
awful dispensation of divine Providence. When the fields
are laden with the richest produce of a prosperous sea
son, men experience the smiles of a kind and merciful
Providence. But, strange as it may seem, there is a
strong reluctance in mankind to acknowledge the agency
of God's providence in directing and controlling the
hearts and actions of sinful men. Not but that mankind
in general, who enjoy and profess to believe in divine
revelation, acknowledge divine agency in the conviction.

GOD S WORKS OF PROVIDENCE. ' 53
and conversion of sinners. They see no objection to
God's renewing the hearts of sinners by his all-conquer
ing grace. They acknowledge the exceeding greatness of
God's power, manifested in those who " believe, according
to the working of his mighty power." They do not im
agine that the agency of God, in the conviction and con
version -of sinners, interferes at all with their own free
agency in the love and service of Christ. They profess
to admit the plain testimony of Scripture, that it is " not
by works of righteousness which we have done, but
according to his mercy he saveth us, by the washing of
regeneration, and renewing of the Holy Ghost." In this
important matter, divine providence, divine agency, and
divine grace are frankly acknowledged. But with regard
to the wickedness of the hearts and conduct of mankind,
it is denied that the providence and agency of God have
any influence or concern whatever. But how can man
kind be independent in wickedness, any more than in
holiness ? And how does the agency of divine provi
dence, by producing, in mysterious ways, the wickedness
of mankind, destroy their free agency, any more than by
producing their holiness ? The Holy Scriptures do not
hesitate, in the least degree, to admit divine agency, or
the mysterious agency of divine providence, even in bring
ing about the most wicked conduct of mankind, as well
as their most virtuous conduct. The wicked, in Scripture,
are called God's sword, from which David prayed to be
delivered, when he was persecuted by his enemies. By
this sword of the Lord was the Savior cruelly put to
death, when by wicked hands he was crucified and
slain. But to this death he was delivered by the deter
minate counsel and foreknowledge of God. The pur
pose and providential agency of God are expressed in
these words : " Awake, O sword, against my shepherd,
against the man that is my fellow, saith the Lord of hosts ;
smite the shepherd, and the sheep shall be scattered, and
I will turn mine hand upon the little ones," the lambs of
his flock. From the Scriptures it is evident that God has
continual access to the hearts of sinners, to harden or to
soften them, as, in infinite wisdom, he sees fit. In his
holy providence, he hardened the heart of Pharaoh and
5*

54 SYSTEM OF DIVINE TRUTH.
the hearts of the Egyptians. In plain and unequivocal
language, the Psalmist says, " He turned their heart to
hate his people, and to deal subtlely with his servants."
In equally plain terms, Solomon declares the same truth :
" The king's heart is in the hand of the Lord ; as the
rivers of water, he turaeth it whithersoever he will."
And again : " The preparation of the heart in man, and
the answer of the tongue, is from the Lord." Is it not
evident from the Scriptures, that God, by the agency of
his holy providence, disposes the hearts and actions of all
men, according to his good pleasure ? and that he does it
in a way to us mysterious, yet perfectly consistent with
their moral liberty and free agency ? In this case there
is no more mysteiy, no more difficulty, than in men's being
created moral agents. " God made man upright. In the
image of God created he him." He was made holy, and
his holiness implied moral liberty and moral character.
Had he not been made upright, he must have been
made a sinner, and a sinner in the possession and exer
cise of moral liberty and free agency. Without free
agency, a man can be neither holy nor sinful. He can
not be a rational and accountable creature. But really I
think it to be clear and demonstrable, that the providen
tial agency of God infringes no more on the moral liberty
and free agency of mankind than his creative agency.
Both are perfectly consistent with that moral liberty or
free agency of man, which consists wholly in the disposi
tions and voluntary exercises of the heart. Where else
can we look for free agency ? In what else can it consist,
but in acting freely, without compulsion or coercion ?
In what can it consist but in acting from choice, and in the
view of motives ? To act from design and inclination of
heart is to act freely, and this is what is meant by free
agency. It does not at all imply that we act indepen
dently, nor that we act without a cause. God says, by the
prophet, " I will cause you to walk in my statutes." But
if we walk voluntarily, we are free agents, whether caused
or uncaused. Nor does free agency imply a self-deter
mining power in the will. This would imply an act of self-
determination antecedent to the first act, and as a cause
of the first act, which is an absurdity. Besides, if self-

GOD'S WORKS OF PROVIDENCE. 55
determination is the cause of action, it destroys moral lib
erty and free agency as effectually as for God to be the
cause of action. Nothing is gained, therefore, but every
thing is lost, by the doctrine of self-determination. Surely,
if there must be a cause of action, as there is undoubt
edly, then it is of infinite importance that God should be
the cause. For he alone is capable of causing all actions
and all things to take place in a manner that shall be for
the display of his own glory, and for the greatest good of
the universe. In his providential government and direc
tion of all things, there is infinite safety and infinite good.
There is a ground of strong consolation.
Such is the doctrine of divine providence — a glorious
doctrine, well becoming the high and holy character of
Jehovah. Without such a providential administration,
the universe could not subsist ; or if it could subsist, it
would be to no valuable purpose. From the work of
creation alone no good could ever result. Partial evils
could never terminate in the greater good. Sin and mis
ery would be subject to no restraint, and would have no
bounds. Nor could we ever hope to profit by adversity,
nor by abuses. Dark and dreadful would be our pros
pects, could we not rely with confidence on the univer
sality and perfection of God's providential government.
We may now proceed to some inferential and practical
improvement of this doctrine. And, —
1. We clearly infer from it that every thing will be
overruled for the best. In this world we experience
much darkness and sorrow. Comparatively few things
wear a favorable aspect. The positive pains and sorrows
of this life are thought, by many, to be more and greater
than the positive pleasures. " Man is born to trouble, as
the sparks that fly upward." Philosophers are unable to
determine whether there be a God ; or, if a God exists,
whether he be a good or an evil being, or whether he
may not be of a mixed character. But, from the view
we have taken of God's works of providence, it is evident
that every thing will be overruled for the best. The good
effects of the sorest evils are often realized. And we
may rest assured that the honor of God, and the greatest
general good, are infinitely secure.

56 SYSTEM OF DIVINE TRUTH.
2. A view of God's works of providence leads the
mind to that reverence and godly fear which beget true
devotion. To whom can the man devote himself who
ascribes many events to his own wisdom and power, and
the rest to chance or fate ? A sense of the presence and
majesty of God, as the great disposer of all things, in
spires true devotion and reverential fear.
3. An abiding sense of God's universal providence is
happily calculated to quiet the mind in adversity. Ad
versity is often produced by the wicked and abusive con
duct of our fellow-men. If, in this case, we overlook the
hand of Providence, we become outrageous ; we meditate
vengeance. But if we consider the wicked abuser as the
sword of the Lord, to chastise us for our sins, we are re
lieved ; we are cured of a spirit of revenge. So that,
while we justly blame and condemn our oppressors, we
shall pity and pray for them, as Christ did for his murder
ers : " Father, forgive them, for they know not what they
do." " Let him alone, and let him curse ; for the Lord
hath said unto him, Curse David."
Again. No small part of our adversity is the effect of
our own folly and wickedness. If, in this case, we over
look the hand of God, we shall have extreme mortification,
but no sincere and hearty repentance, no consolation in
view of the evils which we have brought on ourselves.
But if we believe that God sits at the helm of govern
ment, and causes every thing we do, good or bad, to be
overruled and directed to the most important ends, we
have a solid ground of comfort, even though we are deeply
wounded with a sense of sin and guilt. This was the
method taken by Joseph to comfort his wicked brethren,
who had sold him into Egypt. " It was not you that sent
me hither, but God. God sent me before you, to save
your lives by a great deliverance." " As for you, ye
thought evil against me, but God meant it unto good."
'While they humbled themselves in the dust, under a sense
of their great wickedness and barbarity, in selling their
brother for a slave, he would not have them vexed and
tormented. " Now, therefore," said Joseph, " be not
grieved and angry with yourselves, that ye sold me hither.
For God did send me before you to preserve life." Be

god's works of providence. 57
humble and penitent for your enormous crime, viewed as
your own act and deed. But, viewed as an event of a
wise and holy Providence, set your hearts at rest. It is a
matter of great consolation, that evils, both natural and
moral, can be, and certainly will be, overruled for the
greatest possible good of Christ's kingdom.
4. The doctrine of God's universal providence embold
ens his people to put their trust in him. Should God give
up the disposal of some things to the decision of blind
chance or stubborn fate, confidence in him would be at
once destroyed. In this sinful world there is no rational
comfort and joy but what is grounded on true faith and
confidence in God. But this joyful confidence depends
on the doctrine of his universal providence. Set aside
this precious doctrine, and every Christian would lose that
hope which is as an anchor to his soul. To human view,
this world is a hopeless state. No man, without a revela
tion of God's merciful designs towards sinful men, could
have indulged a hope of final happiness ; and this hope,
after all, is liable to be extinguished, if we' lose sight of a
universal, superintending, and all -controlling providence.
Trust in the Lord must be absolute and unlimited.
" Trust in the Lord with all thine heart, and lean not to
thine own understanding. In all'thy ways acknowledge
him, and he shall direct thy paths." These are com
mands never to be obeyed, unless we believe and realize
that God, in his mysterious providence, directs and con
trols all the events of the vast universe. Those who deny
the doctrine of a universal and particular providence
must put their trust in a God that cannot save. " But
blessed be the man that trusteth in the Lord, and whose
hope the Lord is."

58 SYSTEM OF DIVINE TRUTH.
ESSAY VII.
THE SOVEREIGNTY OF GOD.
The universal agency of God, in his providential gov
ernment, implies his holy and wise sovereignty. The
sovereignty of God, as the idea is expressed in the Holy
Scriptures, consists in his "working all things after the
counsel of his own will." It relates most particularly to
his governing providence over mankind. God expresses
his sovereignty in these words : " I am a great king, saith
the Lord of hosts, and my name is dreadful among the
heathen." He is also celebrated as a sovereign in these
words : " O, clap your hands, all ye people ; shout unto
God with the voice of triumph j for the Lord most high
is terrible ; he is a great king over all the earth. He
shall subdue the people under us, and the nations under
our feet." As a mighty conqueror, he subdues all the
enemies of his church. As a king, he reigns especially
in Zion ; but his holy sovereignty is bounded only by the
utmost limits of the created universe. A more distinct
idea of the sovereignty of Jehovah may be conceived by
a view of the sovereignty of human governments.
Nations which are subject to an unlimited monarchy
have their sovereigns, denominated kings, or emperors,
who give law to the people, and control all authority in
the nation, or empire. And this is not the worst form of
government, provided the sovereign be a man possessed
of great wisdom and integrity of heart. No nation ever
enjoyed a better government than that of Solomon, who
was an absolute sovereign. Such was the form of gov
ernment in Israel, from and after the reign of king Saul.
And never was a nation more happy in its government,
when their kings " did that which was right in the sight
of the Lord." This form of government, however, did
not, in that case, meet the divine approbation, because it
was needless, and was a rejection of that form of govern
ment which the Lord had assigned them, and because
God foresaw the great oppressions and cruelties which,
through the pride and ambition of their kings, would grow

THE SOVEREIGNTY OF GOD. 59
out of it. Accordingly it is said, " He gave them a king
in his anger." Their king became a scourge of their
pride and ambition. These were the consequences of
having wicked, oppressive, and idolatrous tyrants on the
¦ throne. The objection, therefore, as respects human gov
ernment, is not so much against sovereignty, in itself con
sidered, as a form of government, as it is against the
wicked abuse of sovereignty. But against the sovereignty
of God no such objection can be supported ; for it is an
infinitely wise and holy sovereignty. It is calculated to
promote the peace and welfare of all his peaceable sub
jects, and to suppress the wicked and rebellious.
To bring out more fully the idea of God's sovereignty,
we observe further : — It consists in his doing his pleasure
in the government and disposal of all his intelligent crea
tures, in heaven and in earth, or throughout his vast uni
verse. " And all the inhabitants of the earth are reputed
as nothing : and he doeth according to his will in the
army of heaven, and among the inhabitants of the earth ;
and none can stay his hand, or say unto him, What doest
thou ? " Not only is his kingdom universal, but it is also
everlasting. " And I praised and honored Him that liveth
forever and ever, whose dominion is an everlasting do
minion, and his kingdom is from generation to generation."
In all the operations of his government, he is perfectly
independent. In him are counsel and might. He needs
none to give him advice. He is said to be " in one mind,
and none can turn him ; and what his soul desireth, even
that he doeth." The holy sovereignty of God is not only
illustrated, but celebrated, as a most joyful theme, in
many of the Psalms of David. The following selections
are a specimen : " Let all the earth fear the Lord, let
all the inhabitants of the world stand in awe of him ; for
he spake, and it was done ; he commanded, and it stood
fast. The Lord bringeth the counsel of the heathen to
nought ; he maketh the devices of the people of none
effect. The counsel of the Lord standeth forever, the
thoughts of his heart to all generations." Another sub
lime passage is this : " The Lord reigneth ; he is clothed
with majesty ; the Lord is clothed with strength, where
with he hath girded himself. The world also is established,

60 SYSTEM OF DIVINE TRUTH.
that it cannot be moved. Thy throne is established of
old ; thou art from everlasting." Again : " The Lord
reigneth ; let the earth rejoice, let the multitude of isles
be glad thereof. Clouds and darkness are round about
him, righteousness and judgment are the habitation of his»
throne." The royal title of Jehovah is, " King of kings,
and Lord of lords." As such he was joyfully acknowl
edged and extolled by all the saints of old. The holy
Savior also, in his state of incarnation, rejoiced in spirit,
and said, " I thank thee, O Father, Lord of heaven and
earth, that thou hast hid these things," that is, the things
of his kingdom, " from the wise and prudent, and hast
revealed them unto babes : even so, Father, for so it
seemed good in thy sight." " All things are delivered
unto me of my Father." The apostles were often led,
by the spirit of inspiration, most strongly to express the
idea of divine sovereignty. The act of predestination is
peculiarly a sovereign act of God. " Whom he did fore
know, them he also did predestinate to be conformed to
the image of his Son." In the ninth chapter to the Ro
mans, we have a striking and glorious exhibition of the
sovereignty of divine grace. This is said to have been
manifested in giving Jacob the preference to Esau. " Ja
cob have I loved, but Esau have I hated." In his un
searchable wisdom and justice, God had determined that
Jacob, and not Esau, should be the patriarch of his
church. " What shall we say then ? Is there unright
eousness with God ? God forbid." This sovereign right
to dispose of nations, and of individuals, for a display of
his glory, was what was always claimed by him, in ancient
ages. " For he saith to Moses, 1 will have mercy on
whom I will have mercy ; and I will have compassion
on whom I will have compassion. So then it is not of him
that willeth, nor of him that runneth, but of God that
showeth mercy." And here is added the particular idea,
that God is the King of kings. " For he saith unto Pha
raoh," the haughty king of Egypt, " Even for this same
purpose have I raised thee up," exalted thee to the throne
of Egypt, " that I might show my power in thee ; and
that my name might be declared throughout all the earth.
Therefore hath he mercy on whom he will have mercy,

THE SOVEREIGNTY OF GOD. 61
and whom he will he hardeneth." Here the apostle lis
tens to the only conceivable objection. " Thou wilt say
then unto me, Why doth he yet find fault ? For who hath
resisted his will ?" as if there could have been no fault,
on the part of Pharaoh, unless he actually resisted and
defeated the sovereign and holy will of the Almighty.
" Nay, but, O man, who art thou that repliest against
God ? Shall the thing formed say to him that formed it,
Why hast thou made me thus ? " Does your sin (if you
acknowledge any sin) consist in your being made thus ?
or in your voluntary exercises and conduct, after you
commenced your existence ? Let reason, as well as Scrip
ture, decide the controversy. But, with regard to the
power and right of the great Sovereign of the universe, in
the act of creation, " Hath not the potter power over the
clay, of the same lump to make one vessel unto honor,
and another unto dishonor ? What if God, willing to
show his wrath, and make his power known, endureth,
with much long-suffering, the vessels of wrath fitted to de
struction ; and that he might make known the riches of
his glory on the vessels of mercy, which he had afore
prepared unto glory ? " If God, by his universal sover
eignty, makes the most ample display of his glory, in
perfect consistency with the free agency and moral liberty
of mankind, what shall we say to these things ? What is
our objection ? Can we hope to dethrone the Almighty ?
Who then shall hold the throne ? Thus the ninth of Ro
mans expresses, without reserve, the absolute sovereignty
of God, as respects his discriminating grace, which is
manifested in the salvation of one people, or one sinner,
rather than another. This holy and wise sovereignty he
claims as his own right and prerogative ; a right which
he can never relinquish, unless he relinquish his Godhead.
Keeping in view the general explanation of God's
sovereignty, that it consists in doing his pleasure, directing
and controlling all events in the vast universe, we may
proceed to notice some particulars in which his sovereignty
is strikingly manifested. In the creation of the world,
and in arranging the order of the heavens and the earth,
" with whom took he counsel ? — or who instructed and
6

62 SYSTEM OF DIVINE TRUTH.
taught him in the path of judgment ? " Did he not make
all things for himself? even for the display of his own
glory ? Also in his providential government of the world,
has it not appeared clearly, from the view we have taken
of the works of divine Providence, that, in all his works,
God acts the part of an absolute sovereign ? Who ever
dictated, or in any measure influenced, the divine adminis
tration ? God does not even give account of any of his
matters ; nor does it become us, in any case, to say unto
him, " What doest thou ? " Also in the great and aston
ishing plan and work of salvation' by the Mediator, the
sovereignty of God is wonderfully displayed. Mankind
were so far from dictating this glorious plan, that when it
was revealed, it met with opposition. Without a revelation
from God, who could have devised the plan of salvation
by an infinite atonement ? It was most surely an act of
self-moved, sovereign, infinite wisdom, goodness, and grace,
which was displayed by the revelation of Jesus Christ,
and of the plan of salvation by his cross. Equally, if
not more abundantly, is the sovereign grace of God dis
played in the application of the atonement, by the actual
conviction and conversion of sinners. WThen we witness
the special revival of religion, by the outpouring of the
Holy Spirit, and see one and another hopefully brought
into the kingdom of Jesus Christ, we are witnesses of
divine sovereignty. In no other way can we account for
the conviction and conversion of sinners. For it is a
known fact, as well as a testimony of Christ, that sinners
will not come unto him, that they may have life ; and of
Christ it is said, that his people shall be willing in the day
of his power. In the conversion of sinners, we notice the
exceeding greatness of the power and sovereignty of
Jehovah. In nothing does the holy sovereignty of God
appear more conspicuously than in the great plan and
work of salvation by the Redeemer, and especially in
carrying into effect this glorious plan, by the power of
the Holy Spirit.
Finally, the sovereignty of God appears in every thing.
To this is owing all our prosperity, and all our adversity.
" Shall there be evil in the city, and the Lord hath not

THE SOVEREIGNTY OF GOD. 63
done it ? " To him it belongs to wound and to heal, to
kill and to make alive. " For of him, and through him,
and to him are all things, to whom be glory forever.
Amen." The subject leads to

REMARKS.
1. In attending to this subject, we should be cautious of
ill prejudice against names and titles. We are haole to
ittach to the word sovereignty an idea of something
Ddious and detestable, and, on this account, to harbor a
prejudice against the doctrine of God's sovereignty.
Could another term be substituted, more expressive of
God's kingly office, we should have no objection. But
why should this term be more offensive, when applied to
God, who is the King of kings, than when applied to the
best of earthly kings ? " I am a great King, saith the
Lord of hosts." Wherein does this differ from his say
ing, " I am a great Sovereign, saith the Lord of hosts " ?
In both terms, the infinite holiness of God is equally un
derstood. And it is to be feared, that those who object
to this term, which is in so common use, and is so well
understood, have a secret, if not an open, abhorrence of
the true doctrine of divine sovereignty.
2. Assured as we are of all the divine perfections, and
especially of the infinite holiness of God, which, as we
have found, comprises all his moral perfections, who can
avoid rejoicing in his government ? Who can cherish a
wish to escape from the absolute dominion of Jehovah ?
Is not the greatest welfare and happiness of the universe
suspended on his wise and holy sovereignty ? Is not this
the ground of every Christian's consolation ? If this foun
dation were destroyed, what could the righteous do ? De
throne in your hearts the Holy One of Israel, and your
case is hopeless. Without the sovereignty of God, the
universe also must go to ruin and destruction. And what
is of infinitely more consequence is, God must lose his
glory, and the great plan of redemption must be de
feated.

64 SYSTEM OF DIVINE TRUTH.
ESSAY VIII.
THE DECREES OF GOD.
Having, in some of the preceding Essays, considered
the marvellous works of God, his works of creation and
providence, and the holy sovereignty which he exercises
in all his works, especially in his government of the moral
system, we may, in the next place, attend to the doctrine
of his decrees. For it is absurd to suppose that his great
and wonderful works, which have been brought into view,
could have been performed without any previous purpose
or decree. The Psalmist, when he was about to relate,
in a way of prophecy, the glorious things to be accom
plished by the Messiah, says, " I will declare the decree."
These things were the execution of a divine decree.
Had there been no decree respecting the coming of Christ,
and the great work of redemption, who can supppse it
possible that these works should ever have been accom
plished ?
In the discussion of this weighty and important subject,
an attempt will be made to prove that every event in the
universe, without exception, goes to the accomplishment
of the decrees of God. Of him it is said, as we have no
ticed already, that he " worketh all things after the coun
sel of his own will." His working all things is the work
of divine providence, and the counsel of his own will
is his decree. His decree, therefore, as well as his works
of providence, extends to all things. It is indeed very
evident 'from reason, as well as Scripture, that no rational
being can be supposed to act without an established plan
and purpose. But the plan and purpose of God constitute
his decrees. Admit that he is a rational being, who acts
in view of the highest motives, and the doctrine of his de
crees is established. It is, at least, evident that what
ever God, or any other rational being, does by his own
free and immediate agency, is done in consequence of a
decree. And since we have found evidence that God is
an eternal and immutable being, it clearly follows that
all his purposes are eternal and immutable. If we con-

THE DECREES OF GOD. 65
suit the Scriptures of truth on this important subject, we
shall find that God has a purpose, or decree, as well as a
providential agency, in the production of all events. All
depend on his will and pleasure. Surely God, who cre
ated the heavens and the earth, and the fulness thereof,
so that all were pronounced very good, must have had a
definite plan of operation. If not, how could he make all
things for himself? How could he secure to himself the
highest possible glory ? How could he declare, with the
least appearance of truth, " My counsel shall stand, and I
will do all my pleasure " ? That the decrees of God ex
tend to all events, is evident from the universality of his
providence. If the works of divine providence, or the
works of creation, or any other works, extend beyond the
divine decrees, than these extra works are altogether un
designed, uncontrolled, and useless. Indeed, voluntary ac
tions are impossible, if they are supposed to be destitute of
a purpose or decree. What is there, in the nature of things,
which can prompt the divine Being to action, beyond the
extent of his purpose or decree ? Certainly nothing.
Corresponding with the view which we have taken of
the decrees of God, we have a very lucid and scriptural
definition in the Shorter Catechism : " The decrees of
God are his eternal purpose, according to the counsel of
his own will, whereby, for his own glory, he hath foreor
dained whatsoever comes to pass." Decree, foreordina-
tion, and eternal purpose, are synonymous terms. Another
term, synonymous with these, is predestination. " Be
ing predestinated, according to the purpose of him who
worketh all things after the counsel of his own will."
" Having predestinated us to the adoption of children, by
Jesus Christ, to himself, according to the good pleasure of
his will." " Whom he did foreknow, them he also did
predestinate to be conformed to the image of his Son."
Eternal purpose, counsel, or decree, is always represent
ed as preceding the works of God. For instance, the
great work of creation, by which is displayed the mani
fold wisdom of God, is said, by the apostle, to be " ac
cording to the eternal purpose, which he purposed in
Christ Jesus our Lord." Also the greater works of re
generation and conversion to God are said to be divine

66 SYSTEM OF DIVINE TRUTH.
operations, according to the foreordination of God. " For
we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained, that we
should walk in them." Foreordination and decree are
not only the same thing, but they are a thing which in
variably precedes the «great work of divine grace, in the
regeneration and conversion of sinners, and all other di
vine works of every name and nature whatsoever.
The doctrine of God's decrees, which is now under
consideration, is still further evident from his absolute
foreknowledge of all things. " Known unto God are all
his works from the beginning of the world," or from eter
nity. But the foreknowledge of God depends on the
fixed certainty of the things foreknown. It is impossible
that any future event should be known, unless it be un
alterably fixed, and rendered certain of an existence.
But how can any event, which is yet future, be rendered
certain by any means short of the purpose and will of
God ? Without these, nothing can be established ; and
without being established, nothing can be known. Thus
the foreknowledge of God depends entirely on his decrees.
In the order of nature, therefore, his decree must be an
tecedent to his' foreknowledge, and must be the only
ground of it. God is the cause, the designing and effi
cient cause, of all the objects and events which he fore
knows. The order of expression in the Scriptures
sometimes implies that the decree of God precedes his
foreknowledge ; particularly in what is said concerning
the delivering of Christ to be crucified. "Him, being
delivered by the determinate counsel and foreknowledge
of God, ye have taken, and by wicked hands have cruci
fied and slain." To show that there is, strictly speaking,
no succession, no fore nor after in the divine mind, the
decree and foreknowledge of God are expressed as being
equally eternal. For instance, it is said, " Whom he did
foreknow, them he also did predestinate to be conformed
to the image of his Son." The decrees of God evidently
extend to all events, because such is the extent of his
knowledge. Omniscience evidently rests on the divine
decrees. Eternal foreknowledge, which most people al
low and admit to be an essential attribute of God, pre-

THE DECREES OF GOD. 67
supposes an eternal decree ; so that, if one is denied, the
other must be denied. In Scripture, it is affirmed that
" all things are naked and open unto the eyes of him
with whom we have to do." Of course, all things are
unalterably fixed in the divine mind. For if this were
not the case, nothing that is future could be known, even
by the Deity himself. For nothing but certainties and
realities can possibly be the objects of knowledge.
Still further to confirm the doctrine of God's decrees,
let it be carefully observed, that all those views and mo
tives which have operated in the divine mind to produce
any purposes or decrees, are eternally and immutably the
same. But if the motives are the same, even from eter
nity, why not the decrees ? Can it be supposed, that the
divine Being foresaw from eternity that a certain definite
system of events would make the richest display of his
own glory, and, in the highest possible degree, promote
the general good ; and yet, that he neglected to ratify and
establish that system, by his decree ? If so, where is the
evidence of his goodness ? If all the benevolent motives
of God's decrees existed in eternity, as well as in time,
how could he be disposed to suspend his decrees, any
more in eternity than in time ? Most certainly, all the
events of the universe are embraced in the divine decrees,
which are eternally and immutably the same.
We observe further, that the decrees of God are strik
ingly evident from the prophecies contained in Scriptures.
When David was about to utter a glorious prophecy, he
said, " I will declare the decree." In uttering prophecy,
God is said to " declare the end from the beginning, and
from ancient times the things which are not yet done ;"
and this declaration, in a most striking manner, expresses
the divine decrees, " Saying, My counsel shall stand, and
I will do all my pleasure." This clearly implies, that the
declarations of prophecy are only the previous revelation
of the counsel and pleasure of God. Prophecy is,only
the expression of foreknowledge. And as foreknowledge
depends on a previous decree, by which things foreknown
are made certain, the same is true respecting prophecy.
It is the revelation of things previously and eternally es
tablished. It is remarkable, respecting the prophecies of

68 SYSTEM OF DIVINE TRUTH.
Scripture, that they relate many things, which in human
view are very improbable, and seemingly impossible ; and
many things which depend on the free agency of men to
iccomplish. What security can there be for the accom
plishment of the prophecies, except a divine decree ? If
God has determined all events by an immutable decree,
then the prophecies are perfectly easy ; but if only one
future event be left undetermined, it cannot be foretold.
Again. If the counsel and purpose of God extend to
events which are brought about by human wickedness,
then we may conclude with certainty that they extend to
all other events. But we find in the Scriptures many in
stances of great wickedness in which the counsel and pur
pose of God are expressly acknowledged. When the
Jewish council released Peter and John from confinement
and from persecution, on account of their preaching and
miracles, " they being let go, went to their own company,
and reported all that the chief priests and elders had
said unto them. And when they heard that, they lift
up their voice to God with one accord." They united
in joyful and solemn prayer, the substance of which is
worthy of careful attention in reference to the great doc
trine of God's eternal counsel or decrees. And they said,
"Lord, thou art God which has made heaven, and earth,
and the sea, and all that in them is ; who, by the mouth
of thy servant David, hast said, Why did the heathen
rage, and the people imagine vain things ? The kings
of the earth stood up, and the rulers were gathered to
gether against the Lord, and against his Christ. For of a
truth, against thy holy child Jesus, whom thou has anointed,
both Herod and Pontius Pilate, with the Gentiles and peo
ple of Israel, were gathered together for to do whatsoever
thy hand and thy counsel determined before to be done."
If the hand and counsel of God predetermined the whole
that was done, by the awful combination of Jews and Gen
tiles against the Lord Jesus Christ, (and this was certainly
the case, for we read in plain terms that he was delivered
by the determinate counsel and foreknowledge of God,)
then we may safely conclude that all things are forede-
termined. That same eternal and unchangeable counsel
of God, by which Joseph was sold into Egypt ; by which

THE DECREES OF GOD. 69
Pharaoh's heart was hardened, and the hearts of the
Egyptians ; by which the heart of Sihon, king of Heshbon,
was hardened, and his spirit was made obstinate ; by which
Shimei cursed David ; by which the heathen nations were
often sent against the people of Israel to chastise them for
their idolatry, particularly in the instance of the Baby
lonish captivity ; and by which our Lord was crucified, —
extends to all creatures and things. From these striking
instances in which human wickedness is manifested, we
are, as it were, impelled to the conclusion, that the eternal
counsel of God extends to all things, ordering and direct
ing them for the richest display of his own glory, and for
the greatest good of the intelligent system. If some, and
not all things, were established by the divine purpose or
decree, what an awful interference would exist between
things decreed and things not decreed ! The universe
would be void of harmony, and present a scene of dire
confusion. All things decreed would be frustrated ;
nothing could ever come to a happy termination. In this
view, how infinitely important, for the honor of God, and
for the consolation of all holy and intelligent creatures, is
the doctrine of divine decrees ! The decrees of God are
evidently a necessary fountain and source of all rational
enjoyment, of all rational hope and expectation of final
good. Finally. It is evident from reason that God cannot be
indifferent respecting any event of creation or provi
dence. If his providence extends to all his creatures,
and all their actions, then, certainly, his decrees are of
equal extent ; for in all instances, and in all respects,
his works of providence are the execution of his de
crees. " God executeth his decrees," say the assembly
of divines, " in his works of creation and providence."
And the very idea of his having a preference or choice
respecting any system of events, amounts to a firm de
cree. To bring the world into existence, nothing more
was necessary than an expression of the divine will. " He
spake, and it was done ; he commanded, and it stood fast."
He preferred the existence to the non-existence of the
world, and it existed in consequence of his decree. If it
be admitted that God is not indifferent to any event, how-

70 SYSTEM OF DIVINE TRUTH.
ever small and minute, even to the falling of a spar
row, the consequence is clear, that all events whatever
are ordered and established by his eternal purpose or
decree. REMARKS.
1. All the purposes or decrees of God are the fruit of
infinite wisdom, goodness, and benevolence. Some are
alarmed at the doctrine of divine decrees, from an appre
hension that it represents the Most High as an arbitrary
sovereign, and a despotic being, regardless of reason or
propriety. But far be it from the Holy One of Israel to
decree unrighteous decrees, or to be regardless of reason
and benevolence in forming his eternal counsels. The
holiness of God, in which are included all his moral per
fections, has been already proved from Scripture and rea
son. In the exercise of perfect holiness, therefore, he
forms all his purposes. All are formed with an undevi-
ating regard to the greatest possible good. Every man
who has a candid mind, and who is given to sober reflec
tion, must be sensible that among all possible systems of
events, there must be one that has an infinite preference
to all others, and that the omniscient Jehovah, who com
prehends from eternity all these systems, doubtless dis
covers that which, all things considered, is infinitely best.
And since he is the Judge of all the earth, it is certain
that he does, and always will do, right. This best of all
systems, therefore, is established by the divine decree.
All the purposes of God are equally the result of infi
nite wisdom, goodness, and mercy. We have, therefore,
an ample and joyful assurance that these purposes can
never be altered for the better. This consideration
should fully satisfy every mind with respect to the truth
of the doctrine, and the importance of its being taught
and inculcated. If the decrees of God are essential to
his own glory, and to secure the greatest sum of good
and happiness in the universe, then, certainly, every be
nevolent heart must be satisfied, and must greatly rejoice,
though the subject may be involved in a degree of
mystery.

THE DECREES OF GOD. 71
2. Another thing to be considered, in relation to the
doctrine of the divine decrees, is, that the means by which
all events are accomplished are as much the subject of
God's eternal purpose or decree as the events themselves.
An objection urged by some against this glorious doctrine
is, that it renders the means of grace and salvation, and
the means of every other good end whatever, both need
less and useless. If men are predestinated to salvation,
say some, they will be saved, and if to damnation they
will be damned, let them do what they may. And the
same objection is urged, or might with equal propriety be
urged, in every other case. If it is the decree of God
that we shall live, we shall live; and if that we shall die,
do what we will, we shall die. If it be the decree of God
that we shall be rich or poor, healthy or sickly, such we
shall be at all events. This is a rash and groundless in
ference from the doctrine of divine decrees. It is con
trary to Scripture, reason, and experience. The Scrip
tures require true faith in the Lord Jesus Christ as the
condition of salvation. If men believe not, they must be
damned. Faith is a practical duty, and is the means of
salvation. And the Scriptures carry the idea of means still
farther. They affirm, that faith itself cometh by hearing,
and hearing by the word of God. Reason and observation
teach us that salvation, and all other things, take place in
a regular course of means and ends. So long as the
means of good are neglected, the good is never to be
obtained. When Paul and a multitude with him were in
great danger of perishing in a shipwreck, a divine decree
was revealed, for their consolation, that all should be de
livered from the danger of the seas. After this the dan
ger increased, so that the sailors were about to make their
escape by the boat. At this Paul was alarmed, notwith
standing the decree, and declared that, except these, who
alone could manage the vessel, should abide in the ship,
they could not be saved. Thus it is plain that means are
as absolutely necessary to accomplish the decrees of God,
as the decrees are to the success of means. Those, there
fore, who cavil with the doctrine of the divine decrees, on
this ground, " speak evil of the things which they under
stand not."

72 SYSTEM OF DIVINE TRUTH.
3. Since the decrees of God extend to all events, and,
at the same time, human purposes and agency operate in
innumerable instances, and to accomplish innumerable
purposes, we clearly infer that divine and human agency
are exerted in producing the self-same events. Clearly to
this point are the words of the apostle, " Work out your
own salvation with fear and trembling, for it is God who
worketh in you, both to will and to do, of his good pleas
ure." So far as the people of God have any right pur
poses or exercises of heart, these purposes and exercises
are as entirely their own as if they were orignated in them
selves, without any divine decree, or any other extraneous
cause whatever. At the same time, it is plain that every
right exercise is wrought in them according to the eternal
purpose and good pleasure of God. The same idea is
expressed in the prophecy of Ezekiel. In the first place,
sinners are exhorted even to make themselves a new
heart, and a new spirit, and to turn themselves from all
their transgressions. In the next place, the Lord says,
" A new heart, also, will I give you, and a new spirit will
I put within you, and I will cause you to walk in my
statutes, and ye shall keep my judgments, and do them."
Here it is evident that both divine and human agency are
employed in the production of the new heart. David in
prayer expressed the same idea. " Create in me a clean
heart, O God, and renew in me a right spirit." God is
the sole cause of holy exercises in the hearts of sinful
men ; but sinners are, at the same time, required to be
holy in heart and life, and, whenever holiness takes place
in their hearts, it consists in their own voluntary agency,
and not in the agency of God. The agency of God, as
the cause of human agency, in this case, alters not the na
ture of human agency in any measure, nor in any sense
whatever. Both God and man act freely, of choice, and
not of constraint or compulsion.
4. From a consideration of the great and solemn doc
trine of divine decrees, we learn that by them every good
is secured, and every evil, which is not essential in the
plan of infinite wisdom and goodness to bring about the
greatest general good, is prevented. What a glorious doc
trine is this ! How happily calculated to give us the most

THE ORIGINAL CHARACTER AND STATE OF MAN. 73
sublime and exalted views of the infinite Jehovah ! calcu
lated to abase all human pride and vain glorying ! calcu
lated to inspire us with a reverential awe and fear of the
Lord, and to excite in our minds an unlimited confidence
in him ! Nothing is better calculated to excite religious
devotion. To those who cordially embrace this doctrine,
the infinite God appears to be worthy of praise and adora
tion ; and to him be rendered dominion and glory, forever
and ever. Amen.

ESSAY IX.
THE ORIGINAL CHARACTER AND STATE OF MAN
When the Almighty God, by the word of his power,
had created the heavens and the earth, and all their hosts,
in the space of six days, it was reserved as the conclud
ing part, and the finishing stroke of this magnificent work,
to create mankind. Man was made rational and immortal.
God breathed into him the breath of life, and he became
a living soul. Man also sustained a dignified rank ; he
was made but a little lower than the angels, crowned with
glory and honor. Possessed of reason and understanding,
man was well qualified for the elevated station allotted
him in this lower world. Accordingly, " God gave him
dominion over the fish of the sea, and over the fowls of the
air, and over every living thing that moveth upon the
earth." And in the conclusion of the narrative it is said,
" God saw every thing that he had made, and behold it
was very good."
From this concise history of the creation of man, it is
very natural and reasonable to understand that he was
made perfectly holy. Like every thing else in its kind,
man, also, in his kind was pronounced very good. He
was, doubtless, created a moral agent ; for this was essen
tial to distinguish him from the brute creation. And if,
as a moral agent, he was by his Creator pronounced very
good, what could it imply, short of his being perfectly
7

74 SYSTEM OF DIVINE TRUTH.
free from sin ? Being a moral agent, he was capable of
being holy or sinful, even in his very nature, and in the
disposition of his heart. And as his moral nature and
faculties constituted infinitely the most noble part of his
existence, it is evident that his goodness, which was pro
nounced by his Creator, consisted chiefly in righteousness
and true holiness.
But to establish this point we are not straitened for
evidence. The testimony of the wise man is, " God
made man upright, but he hath sought out many inven
tions." By these many inventions is doubtless meant
wicked devices ; for these are stated as a contrast to that
uprightness in which his original character consisted.
Consequently, his original character was holy. In the
Scriptures, uprightness is a term expressive of the moral
character, and of that only. It is always expressive of
holiness. " Mark the perfect man, and behold the up
right, for the end of that man is peace." The Lord is
said to be upright, and " the prayer of the upright is his
delight." Again. If man was created with a sinful, or even a
mixed character, how are we to understand the history of
his apostasy ? From what did he apostatize ? Did he
apostatize from a state of sinfulness, or of holiness ? Cer
tainly from a state of holiness. Had he been created
with a mixed character, such would have been the account
of him in the history of his apostasy. Had he been of a
mixed character, he must have been, in some degree, un
happy in paradise.
Some suppose that, if man was made holy, his holiness
must have been passive, and involuntary, and void of
moral quality. This goes on the supposition that God
cannot create a moral agent, and, of course, cannot form
the hearts of mankind, and turn them from sin to holiness,
after they are created. But is not the king's heart in the
hand of the Lord ? and does he not, as the rivers of water,
turn it whithersoever he will ? However philosophical
men may appear, in denying the power of God to create
moral agents, yet they are directly opposed to divine
testimony. For when all things were prepared for the
creation of man, who was to be in his creation infinitely

THE ORIGINAL CHARACTER AND STATE OF MAN. 75
more noble than any of the creatures he had made, the
Lord said, " Let us make man in our image, and after our
likeness. . So God created man in his own image, in the
image of God created he him." Although the image of
God may sometimes imply the rational faculties of the
man, yet not excluding the more noble faculties. Nor
could it be said with the least propriety that man was
made in the image of God, and hereby greatly dignified,
unless he was made holy as God is holy. In this sense
Paul understood the image of God, as we learn from his
exhortation : " And be renewed in the spirit of your
mind ; and put on the new man, which after God," that is,
after the likeness or image of God, " is created in right
eousness and true holiness." Another passage of the
same import is this : " We all, with open face, beholding
as in a glass the glory of the Lord, are changed into the
same image, from glory to glory, even as by the Spirit
of God." The holiness of the Lord is that in which his
transcendent glory chiefly consists. To be changed into
the same image, therefore, is to be made holy as he is holy.
From this illustration of the image of God, which is, in
a measure, restored to man in regeneration, it is evident
that the image of God, in his creation, consisted in right
eousness and true holiness. When God created rational
and moral beings, such as angels and men, he formed
their moral character. As the Psalmist says, " He fash
ioned their hearts alike ; " that is, equally, or one as well
as another. God is the father of our spirits, as well as the
former of our bodies. All that appertained to man in the
day of his creation, as to faculties or character, was the
effect of creative power and goodness. God manifested
his complacency in mankincLas soon as they were created,
and furnished them with a paradise full of delights. He
treated them as his friends and the objects of his parental
care and affection. He abounded in expressions of his
love, which would have been utterly inconsistent had they
not been in a state of perfect holinesss. In the plain and
obvious sense of the words, therefore, " God made man
upright." As to the state of mankind, in which they were created,
it was a state of felicity. It was a state of mind perfectly

76 SYSTEM OF DIVINE TRUTH.
free from all selfish and corrupt affections ; perfectly free
from envy, malice, or ill will ; perfectly joyful in God,
and submissive to his will; perfectly free from shame,
remorse, or regret ; full of joy in God and in his holy and
wise government. The bodily state in which man was
created was as happy as a bodily existence is capable of
being made. Of all possible worldly delights the first
parents of our race had a fulness. These were doubtless
received with great thankfulness of heart, though they
constituted but a small part of human felicity. The high
est felicity of man in his original state was of a heavenly
nature, but probably fell short of the happiness of heaven
in its degree. Man was made a little lower than the an
gels, and capable of a less degree of felicity. In their
original state mankind experienced no tokens of divine
displeasure, but the highest tokens of divine approbation.
Man was, indeed, destined to moderate and pleasing labor,
but to suffer no inclement seasons, no painful embarrass
ments, no ill success, in all his labors for a subsistence.
Adam and Eve performed their pleasant labor in the gar
den of Eden, to keep it and to dress it. Their labor
might be attended with a degree of weariness ; probably
with a degree suited exactly to sweeten the hours of rest.
Though mankind might not, in their original state, have
been made altogether invulnerable, yet they might, and
probably did, in a remarkable degree, enjoy divine pro
tection. So that, in fact, they suffered no real evils in
consequence of their partaking of flesh and blood. The
world, in its original state, was exactly fitted for the ac
commodation of man, and of all the living creatures which
were subject to his dominion. All yielded a willing and
peaceful subjection, and all^vere at peace among them
selves. The earth was made perfectly convenient and
fruitful, perfectly healthful and pleasant ; and since man
was so exalted and dignified in this lower world, we may
conclude that, in his state of innocence, he had very little
if any occasion for an unpleasant sensation of body
or mind.
Another thing which rendered the state of man, before
the fall, peculiarly happy, was the anticipation of a more
happy and glorious immortality. This world, beautiful

THE ORIGINAL CHARACTER AND STATE OF MAN. 77
and happy as it was in its primeval state, was not formed
for the final and everlasting residence of mankind. Our
first parents were doubtless taught to look forward and
hope for a more exalted state of existence among the holy
angels and the glorious cherubim and seraphim in heaven.
They were taught to consider this world as a state of pro
bation for one inconceivably more glorious and happy.
Had they fulfilled the duties of their probationary state,
their exit from this bodily state of existence would have
been like that of Enoch and Elijah. Probably they an
ticipated this glorious result of their probation, with but
little apprehension of the danger of apostasy. And their
holy souls were feasted from day to day with the prospect
of heavenly felicity. This must have added exceedingly
to the happiness of their original state of existence.
Thus we find that the original character and state of
mankind were indeed very good. Their moral character
was sinless, and their probationary state was happy.
They enjoyed, in addition to every worldly good, the light
of God's countenance and his love shed abroad in their
hearts. And, in a review of the holy and happy state of
our first parents, we are led to notice the great goodness
and benignity of our heavenly Father, in providing so
richly for the welfare of the great family of mankind.
Had they only been faithful and persevering in obedience
to God, how happy would they have been in their succes
sive generations. There would have been no death, nor
sorrow, nor crying ; no pestilence that walketh in dark
ness, and no destruction that wasteth at noonday. This world
would have been a state of perfect peace and plenty, and
the earth would have been full of the goodness of God.
In a further review of this subject, we learn that holi
ness is essential to happiness. It was so before the fall of
man, and it is so still. Do we begin to look for the hap
piness of the millennial state ? ^then to hasten it on we
must cultivate holiness. By holiness we may anticipate
much of the blessedness of that day, as Abraham did of
the day of Christ's incarnation. " Your father Abraham
rejoiced to see my day ; and he saw it, and was glad."
7*

78 SYSTEM OF DIVINE TRUTH.
ESSAY X.
THE MORAL LAW, OR COVENANT OF WORKS.
In attending to the original character and state of man
kind, we readily discover that they were made proper
subjects of moral law and government. To explain the
moral law of God, which is called the covenant of works,
will be the object of this Essay.
The holy law of God, which is the only rule of right
eousness equally binding on all rational creatures, re
quires the exercise of perfectly holy love, or good will
towards all beings capable of happiness or misery. In
conformity to this great standard of righteousness, we find
the law which God had enjoined on mankind, and which
Christ, at his coming, recognized, and even magnified and
vindicated, was comprised in two great commandments :
" Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy strength, and with
all thy mind ; and thy neighbor as thyself." This is the
great principle of righteousness. This, for substance, was
doubtless the law given to the angels, at their creation, as
well as to our first parents. This is the law of nature,
obligatory on every rational being in the universe. It is
rendering to all their due. Every being is entitled to that
measure of love and regard which is in exact proportion
to his dignity and importance in the scale of existence.
God is infinite in dignity and importance, and is, therefore,
worthy of supreme love. Mankind, generally speaking,
are our equals ; therefore to be loved as ourselves. This
love, which, being perfectly reduced to practice, is the
fulfilling of the law, is required to exist and to be cher
ished in the heart, and to operate as an established moral
temper and disposition in all the fruits of love and obedi
ence to God. All the actions and conduct of rational
creatures are required to be such as naturally flow from
this holy principle. Such are the requirements of the
law of God.
In addition to this general law, the reasonableness of
which is plain and obvious to the weakest capacity, God

THE MORAL LAW, OR COVENANT OF WORKS. 79
has, in his infinite wisdom and sovereign good pleasure,
delivered to mankind certain particular statutes, require
ments, and prohibitions, which belong not to the law of
nature, strictly speaking, and are obligatory only on the
ground of his positive institution and requirement. Of
sucn a nature was the prohibition of the tree of knowl
edge of good and evil in the garden of Eden. The fruit
in its nature was harmless. It was apparently, perhaps
really, the most precious of all the trees in paradise. But,
for infinitely wise and important reasons, it was forbidden.
But this prohibition, when it was made known to Adam
and Eve, became to them an important part of the moral
law of God. Of this kind were all the ceremonial and
typical rites and institutions delivered by Moses. These
laws were all of a moral nature, and binding on the Israel
ites merely because God had made them so. In the eye
of Omniscience, reasons of infinite importance existed for
the whole ceremonial and typical system of laws and
statutes. Even the ordinances of Christ, baptism and the
sacramental supper, are established, not by the light of
nature, but by the positive institution and authority of
Jesus Christ. But where is the Christian who rejects the
ordinances of the gospel because they are not the laws of
nature ? All the positive precepts and prohibitions in the
Scriptures are, by faith in the true God and Savior, re
garded as parts of the moral law ; and the attentive and
candid mind does, from time to time, gain a knowledge of
the ends and' designs of those laws which have once ap
peared mysterious. Types are explained by their anti
types, as prophecies are by their accomplishment. By
the prohibition of the tree of knowledge of good and evil,
our first parents were put on the most important and inter
esting probation which can be conceived. Life and death
were set before them in the most striking manner ; in a
manner calculated greatly to enhance their dignity and
happiness, if they fulfilled the condition of life ; and if
they did not fulfil the condition of life, all good was for
feited forever. " Dying they must die." If they refrained
from the forbidden fruit during a suitable time of proba
tion, it is supposed; that they were to partake of the tree
of life, which was a sacramental tree, and was a token of

80 SYSTEM OF DIVINE TRUTH.
eternal life. Like the elect angels, they were to be con
firmed in a state of perfect holiness and felicity forever.
In this view we may see the reasonableness of God's pos
itive prohibition of the tree of knowledge of good and
evil. And doubtless, in process of time, we shall see the
reasonableness of all God's positive precepts and prohibi
tions. Be this as it may, we are bound to regard all the
laws of God as holy. " I esteem all thy precepts, con
cerning all things, to be right ; and I hate every false way."
Having considered the nature of the divine law, which
is holy, just and good, we proceed to a view of the pen
alty by which it is supported and vindicated. For a law
is void of force and efficacy without a just and adequate
penalty. In what, then, does the penalty of the law con
sist ? The penalty of all transgressions of the law was
expressed in the threatening delivered to our first parents :
" In the day thou eatest thereof, thou shalt surely die."
The words more strictly rendered are, " Dying thou shalt
die." These words evidently express durable and per
petual evil, and evil of the greatest magnitude. No word
conveys an idea more terrible than death. Natural death
is the greatest punishment inflicted by human laws. Death,
in the greatest extent of its meaning, is the penalty of the
divine law. Considering the infinitely evil and heinous
nature of sin against God, and all that is said in the Scrip
tures respecting the final and eternal punishment of the
wicked, there remains no doubt but that the threatening of
death to all transgressors means eternal death, or the
eternal misery both of soul and body in hell. To Adam
and Eve the just desert of sin was expressed; and when,
by their apostasy, they had exposed themselves to the
awful penalty, they were liable immediately to commence
an eternal death. Had natural death been all that was
implied in the threatening, we see not wherein their pun
ishment would have been greater than that of the best
saints. " If Christ be in you," says the apostle, " the
body is dead because of sin." But the penalty of the law
was an evil infinitely greater than the death of the body.
it was what is termed the second death, which is allotted
to the finally impenitent at the day of judgment. The
ground of reprieve, when man had sinned against God,

THE MORAL LAW, OR COVENANT OF WORKS. 81
was the immediate revelation of divine mercy through the
glorious Mediator. On this new ground, this gospel
ground, man commenced a second state of probation,
widely different from that under the covenant of works ;
for this was under what is called the covenant of grace.
Still there is a diversity of opinion respecting the penal
ty of the law. By some it is thought to consist chiefly,
if not wholly, in what is called spiritual death, which is,
strictly speaking, sin itself. It consists, as they suppose,
in being dead in trespasses and sins. On this construction
of the death which was threatened, the law would read
thus : " In the day that thou sinnest, thou shalt become a
sinner altogether. Sinning thou shalt sin. And thou shalt
never cease from sin." This view of the penalty of the
divine law appears, however, to be altogether unsatisfac
tory. If the punishment of the transgressor consists in
sin itself, or in' additional transgression, what is the dis
tinction between crime and punishment ? What punish
ment could it be to one already dead in trespasses and
sins, to one who daily cherishes his carnal mind, which
is enmity against God, to one who rejoices in iniquity, to
have his sin increased ? This would be, to a proud and
selfish heart, no punishment at all. In short, this idea of
the penalty of the law utterly confounds and blends sin
and punishment together, making them one and the same
thing. Again. Others suppose that the penalty of the law con
sists altogether in what is called eternal death. If so,
whence come all other natural evils, which are equally
the subject matter of divine threatenings, and as distinctly
so as eternal damnation ? God has always threatened
corrupt and idolatrous nations, and in many instances he
has threatened individuals for their transgressions, with
great worldly calamities, and with untimely, painful, and
disgraceful deaths. The human race, in their fallen state,
are plunged in a deluge of evils, which terminate in death.
" The whole creation groaneth and travaileth in pain to
gether." Death is said to be " by sin, and death has
passed upon all men, for that all have sinned." Let it
be admitted that, to the saints, death is no curse, but is a
happy release from a world of trouble. But would it not

82 SYSTEM OF DIVINE TRUTH.
be happier still, like Enoch and Elijah, and like the
generation of the saints at the last day, to be changed in a
moment, and to escape all the pains of a lingering dissolu
tion ? On the whole, it is evident that punishment con
sists in natural evils, and that without sin no natural evils
would have taken place under the holy government of
God. Why may we not then consider every pain and
sorrow as a threatened consequence of the fall of man,
and as a part of the curse of the divine law ? Eternal
death is indeed infinitely the greatest part, and swallows
up the whole of the punishment of transgressors. All
other evils are as light afflictions for a moment, compared
with eternal death, which is the consummation of the
penalty of the divine law.* To me it appears that the
events of divine Providence, since the apostasy of man,
explain the curse of the law. The immediate conse
quences of the fall were, that our first parents were filled
with shame and remorse, terror and amazement. They
sought to hide themselves from the presence of the Lord.
God then arraigned them before him, and denounced on
them many temporal evils, terminating in natural death.
" Dust thou art, and unto dust thou shalt return." All
* Do any query, with respect to the view which is here given of the
penalty of the law, as implying natural death, whether the soul of
man, only, would have existed to endure eternal punishment, had the
penalty been inflicted, the answer is decidedly in the negative. As
the souls and bodies of the finally impenitent are to be destroyed in
hell forever, after the resun-ection and final judgment, so the souls and
bodies of Adam and Eve would have been destroyed in hell, from the
day of their apostasy, had the penalty been inflicted.
It is not to be supposed, however, that the natural, material, and
mortal bodies of fallen men would or could have been the subjects
of eternal punishment. Their mortal part must have undergone a
dissolution, and must have put on immortality. But " there is a
spiritual body," which is in its nature incorruptible and immortal, and
made capable of enduring eternal punishment. To possess this body,
sinners are all doomed to die a natural death. Such is the divine con
stitution, that although a part of the saints, such as Enoch andElijah,
and the generation that shall be alive and remain at the coming of
Christ to judgment, shall be changed in a moment, and never taste of
death, yet all sinners must die accursed, and their resurrection must
be to shame and everlasting contempt.
Truly, the bodies of sinners, in a state of resurrection, will exist
forever ; and, together with their souls, will suffer the penalty of the
law, which is called the second death. Natural and eternal 'death,
and all the natural evils which terminate in these, are subjects of
divine threatenings, and are expressions of divine wrath and ven
geance. All, therefore, belong to the penalty of the law.

THE MORAL LAW, OR COVENANT OF WORKS. 83
these natural evils were manifestly included in the penalty
of the law. Even the afflictions of the saints, as well as
all other evils, are the fruits of the apostasy ; though, like
all other things, afflictions work together for their good.
Still they are evils, in themselves considered, and, like all
other evils brought on moral beings, they are expressions
of divine displeasure. Of course, they belong to the pen
alty of the law.
Respecting the moral law, or covenant of works, it may
be added, that the condition of eternal life was a perfect,
sinless obedience. For one single transgression, the favor
of God was forfeited forever, and man fell under the
curse : " Cursed is every one that continueth not in all
things which are written in the book of the law to do
them." And the law, both in its precepts and penalties,
can never be relinquished nor abated. Obey and live,
disobey and die, is the language of the law. " The law
of the Lord is perfect," and not one jot or tittle shall pass
from it, till all be fulfilled. The penalty is as indispensa
ble as the precept ; and both are absolutely indispensable.
The law knows no mercy nor forgiveness. Only the man
that doeth the things required by the law shall live by
them. " The soul that sinneth, it shall die." This is the
condition of the covenant of works.
In a review of what has been said on the moral law of
God, or what is called the covenant of works, we learn
how vain it is for fallen men, who are dead in trespasses
and sins, and who are under an inevitable curse, to hope
for salvation by their good works. We realize from the
subject, if we seriously attend to it, what is said by the
apostle Paul : " As many as are of the works of the law
are under the curse." As many as trust to their own
righteousness are under the curse. But the general char
acter of mankind, since the fall, is, that they are self-
righteous, and seek salvation, if they seek it at all, by their
good works. Paul was alive without the law once. Once
he expected salvation by his works. " But when the
commandment came, sin revived, and he died." All, by
nature, are under sin, and under the curse of God's law.
How great must be the delusion of those who rely on
their works for salvation ! To them the commandment

84 SYSTEM OF DIVINE TRUTH.
has never come, sin has never revived in their consciences,
and they have never died. They are alive without the
law ; alive to sin, alive to self-righteousness ; but without
a well grounded hope, and without God in the world.
They are in the most delusive road to eternal death.
Amen.

ESSAY XI.
THE TEMPTATION AND FALL OF MAN.
From a view of the moral law, or covenant of works,
under which man was placed by his all-wise Creator, we
proceed to a consideration of his temptation and apostasy.
This, of all events which have come to the knowledge of
mankind, is the most mysterious and the most gloomy. In
itself considered, the heart sickens at the view of it.
Could we not in some measure trace the footsteps of in
finite wisdom and grace, whereby this sad event is made
subservient to the glory of God, and to the best interests
of the moral system, we might well despair of gaining
relief in our minds on the subject of man's apostasy. The
mystery is, that man, so highly favored of God, and made
lord of this lower world, should be so easily induced to
apostatize. He was created, as we have found, in a state
of perfect holiness. " God made man upright." He en
joyed also the highest degree of felicity of which he was
capable in the present state. And beyond a doubt he
anticipated an eternal state inconceivably more glorious.
As a test of his fidelity to his God, as a probation for a
state of confirmed holiness and happiness, both for himself
and all his posterity, he was required to suffer but one
small restriction of his natural desires. For a short time,
perhaps forty days, which was the time of Christ's tempta
tion in the wilderness, he was required to refrain from eat
ing the fruit of the tree of knowledge of good and evil.
This requirement was pronounced very solemnly and em
phatically : " In the day thou eatest thereof, dying thou
shalt die." The condition of avoiding this death, and,

THE TEMPTATION AND FALL OF MAN. 85
consequently, of inheriting eternal life, was most easy and
practicable ; and the motives to fidelity were inconceiva
bly powerful. But, unaccountable as it may seem, the
sad event took place. Our first parents partook of the
forbidden fruit. " They fell from the state in which they
were created by eating the forbidden fruit." Seemingly
with their eyes open, they yielded to the call of appetite,
or curiosity, and renouncing their confidence in God their
Creator, they presumed to take and eat. They fell under
the curse of a broken law, and involved the world in ruins.
How was this thing possible ? And why was not the
greatest of all evils, in this lower world, prevented by a
kind interposition of divine Providence ?
Hoping to gain some light on the great and mysterious
subject of man's apostasy, and of the introduction of sin
and misery -into this world, it is proposed to take a par
ticular view of the historical account in the Scriptures, and
then to attempt a solution of seeming difficulties.
The historical account is as follows : " Now the serpent
was more subtle than any beast of the field which the
Lord God had made. And he said unto the woman, Yea,
hath God said, Ye shall not eat of every tree of the gar
den ? " By the serpent here is to be understood, not
merely the beast so najned, but the old serpent, which is
called the Devil and Satan, the enemy of God and man ;
and he that was a liar from the beginning, and abode not
in the truth ; the arch deceiver, and the subtle adversary
of souls. This was the being who, in the most crafty and
delusive manner, assaulted the weaker vessel, who was
the mother of us all. He craftly proposed his temptations
through the medium of the common serpent, which, in
his original state, before he became the organ of Satan,
was, probably, the most lovely and beautiful of all the brute
creation. It is supposed that, like man, he walked erect,
with great vivacity, and lived on the most delicious fruits
of the earth. All this, indeed, appears evident from his
being doomed, after the fall of man, to go upon his belly,
and for his food to lick the dust of the earth. Furnished
with speech and rational faculties in the view of the wo
man, which to her appeared miraculous, it is natural to
suppose that she began to listen to the wiles of this tempter.
8

86 SYSTEM OF DIVINE TRUTH.
He commenced his temptation, as we have found, by in
sinuating that it was not God himself, but some other be
ing, very envious, and unfriendly to their happiness, who
had undertaken to personate their heavenly Father. " Is
it your kind and benevolent Creator, or some cruel im
postor, who hath said, ' Ye shall not eat of every tree of
the garden ' ? Not your God, surely ; but an enemy has
laid upon you this unnecessary and cruel restriction. God,
certainly, had no hand in this matter."
Eve replied, however, as if well satisfied with her God.
" The woman said unto the serpent, We may eat of the
fruit of the trees of the garden." We have fruit in rich
abundance, in great variety, and of the most excellent
kinds. We stand in need of nothing more than is freely
permitted. " But of the fruit of the tree which is in the
midst of the garden, God hath said, Ye shall not eat of it,
neither shall ye touch it, lest ye die."
Satan found he had an arduous task before him. Still
he pressed his temptation, and declared, positively, " Ye
shall not surely die." And he appeared to Eve to be able
to prove his declaration. For it is natural to suppose
that he set her an example of eating the forbidden fruit,
and gave her to understand that this precious fruit had
the wonderful effect to elevate him from brutality to the
rank of rational beings. "And God doth know," "said the
deceiver, " that, in the day ye eat of it, then your eyes
shall be opened, and ye shall be as gods, knowing good
and evil." Now, therefore, let who will endeavor to
restrain you in the laudable pursuit of knowledge, regard
him not. He is envious, and hostile to your best inter
ests. He defrauds you of your dearest rights. Will you
tamely submit to remain in darkness and ignorance while
an inexhaustible fund of knowledge is attainable, and
attainable only by tasting of the most delicious fruit ?
Away with all your groundless scruples. Will you, in
deed, neglect the knowledge of good and evil ? How, then,
will you be able to choose the good, and to refuse the evil ?
Only taste of this most precious fruit, this tree of knowl
edge of good and evil, and you will find yourself in a new
world ; you will be full of light and joy, happy beyond
expression.

THE TEMPTATION AND FALL OF MAN. 87
Thus the arch deceiver, the father of lies, beguiled the
mother of us all. " And the woman, being deceived, was
in the transgression." Eve, as well as others, even in her
innocency, had a natural desire of knowledge ; a desire
worthy to be cultivated and improved, but not by forbid
den means. She had, also, in her innocency, a natural
curiosity, which strongly impelled her to make the ex
periment of the forbidden fruit. These passions of the
mind were also capable of being greatly excited. Satan
was aware of this, and laid his plan accordingly. Eve
was a stranger to falsehood and deception, and was too
unsuspicious of an evil design in the tempter. The adver
sary, of course, had greatly the advantage of her; 'which
advantage he improved in the most crafty manner ; and
his temptation was, alas ! fatally successful. For it is
added, that " when the woman saw that the tree was good
for food, and that it was pleasant to the eyes, and a tree
to be desired to make one wise, she took of the fruit there
of, and did eat ; and gave also to her husband with her,
and he did eat."
This is the scriptural account of the temptation and fall
of Eve ; and we easily perceive, by the view which we
have taken of the subject, why she partook of the forbid
den fruit. She became an unbeliever in her Creator, and
a believer in the serpent. " The serpent beguiled me,
and I did eat," said the woman. This was the best reason
which she could offer. She conceived that the serpent
was possessed of miraculous power, which gave him a
claim to divine authority. She imagined that there was
demonstration in all the suggestions of the tempter, and
that there must have been a mistake respecting the prohi-_
bition of the tree of knowledge. For, of all the trees in'
the garden, or even in the world, this appeared to be the
most important.
Thus having cast off that implicit confidence in God
which reason and prudence would dictate, she presumed
to claim a natural right to avail herself of the virtues and
benefits of that wonderful tree. Her natural desires
were inflamed, and she became impatient of divine re
straint. Lust had now conceived in her heart ; and in
heart, prior to the external act, she revolted from God,

88 SYSTEM OF DIVINE TRUTH.
her Creator and Preserver. She hesitated no longer, but
made the dreadful experiment. She ate, and her sin was
finished. It brought forth death. Satan had persuaded
her to quit the ground of implicit faith and confidence
in God, and to rely on human reason, and follow the dic
tates of a carnal heart. Now she renounced the divine
command, and ventured herself on new ground, the
ground of infidelity. Thus the woman apostatized from
God. Lest any should think to excuse the weak and inexpe
rienced woman, under so strong temptations, let it be con
sidered that the Lord, whom she had, from the first day
of her existence, known to be the true God, had most
solemnly warned and admonished her respecting the fruit
of that tree. He had given her to understand, clearly,
that the interdiction of this single tree was to be the
ground of her probation for a blessed eternity ; and that
all her posterity, as well as herself, should be sharers in
the consequences of her probation. She had, therefore,
reason to expect some small trials of her patience, and
proofs of her constancy and fidelity to God. In her case,
reason and prudence would have dictated that whatever
trials and temptations awaited her, she ought to have sus
pended eating of that one tree, until the Lord was further
consulted on the subject. And least of all ought she to
have consulted her husband on a point of such infinite
magnitude and importance. The tempter was, indeed,
very plausible ; but can any one excuse her in embracing
the first temptation ? and this without any advice or delib
eration ? And especially when nothing but self-exaltation
was proposed as a motive ? " Ye shall be as gods, know
ing good and evil."
With regard to God's interposing, by his kind provi
dence, to prevent the fatal evil, it is a sufficient reply that
he had distinctly and solemnly warned her, from the very
birth of her existence, to look to him for wisdom and
direction in every case of doubt or difficulty. How ab
surd was it for her, on the first trial of her fidelity, to listen
to the wiles of a talking serpent, rather than to the in
structions of her heavenly Father ! It was surely unrea
sonable to hope that God would take any further measures

THE TEMPTATION AND FALL OF MAN. 89
to prevent her apostasy. If she became disposed, so un
advisedly and so rashly, to fall in with the suggestions of
Satan, it proved that lust had already conceived in her
heart ; and in this case, God was perfectly clear and justi
fiable in leaving her to act out her own wicked choice,
and to forfeit his favor forever.
How much Adam shared in the temptations of the ser
pent, or whether he had any share at all in them, or ever
saw the serpent in the character of the tempter, we are
not informed. It is generally supposed, however, and
perhaps will appear evident from the historic account of
the matter, that Adam was induced to eat of the forbidden
fruit by the influence of his wife, and his confidence in
her as a help meet for him in all cases of doubt or diffi
culty. Probably a separation from his beloved wife, or a
state of alienation from her, was viewed by him as the
greatest of all trials or temptations, and as being abso
lutely intolerable. And since no visible evil, no death nor
sorrow, had yet happened to his wife in consequence of
her eating of the fruit, he was emboldened to receive it
from her hands, believing as she did that it was not only
harmless, but very useful. " He harkened unto the voice
of his wife," placing more confidence in her wicked ad
vice than in the positive instruction and prohibition of his
God. Accordingly we find that when he was arraigned
before the Lord, and called to an account for his conduct,
his only apology was this : " The woman whom thou
gavest to be with me, she gave me of the tree, and I did
eat." The fact was, that both of them, in one and the
same day, yielded to those temptations which they con
sidered to be absolutely irresistible. Both of them, so far
as we can judge from the history, were about equally
guilty in the sight of God. Both died, the same day, a
spiritual death, and both became exposed to temporal and
eternal death.
We now proceed to a solution of seeming difficulties
which attend this intricate subject. The difficulties have
been staled in part already, but not discussed. How could
our first parents, who were perfectly holy in heart, be
disposed to comply with the temptations of Satan ? And
how could a kind and benevolent God, who perfectly fore-
8*

90 SYSTEM OF DIVINE TRUTH.
saw the consequences, permit the adversary to assault
them, in the infancy of their existence, and exult in their
ruin ?
Some suppose that God has no control of the hearts and
wills of moral agents, whether men or devils. Of course,
all that could be done in the case was to forbid the temp
tations of Satan, and forbid the tree of knowledge of good
and evil, to our first parents, setting before them the proper
motives to obedience and fidelity. They consider all
moral beings as possessing a power of self-determination,
whereby they act, in a sense, independently. They hold,
also, that God could not perfectly foreknow the part that
Adam and Eve would act, under the temptation of Satan,
till they acted their part in a fatal apostasy. But this
method of accounting for the fall of man, or of angels, is
altogether unsatisfactory. In a great measure it represents
the Most High to be like unto ourselves — frail and igno
rant, and liable to innumerable disappointments. This
method of solving the difficulty is grossly inconsistent
with reason and Scripture. Certainly, " all things are
naked and open unto the eyes of him with whom we have
to do." And as certainly, " all hearts, as well as the
king's heart, are in the hand of the Lord : as the rivers
of water, he turneth them whithersoever he will." " Thou
understandest my thoughts afar off," says the psalmist.
From the Holy Scriptures we learn that God, in his
providence, controls all his creatures, and even all their
actions. " He hath done as he hath pleased in the armies
of heaven, and amongst the inhabitants of the earth."
Christ had evidently the control of devils when he was
in the flesh ; and, in the temptation of our first parents,
Satan was equally within the reach of his controlling
power. Now, therefore, whether we can particularly account for
the introduction of sin into this world by the fall of man,
or not, is not of the greatest consequence. We can be
lieve the fact that man did fall by the temptation of Satan.
We can believe it understandingly, so far as God has seen
fit to explain it ; and some things may now be stated cal
culated to cast light on the subject, and to relieve the
minds of honest and candid inquirers.

THE TEMPTATION AND FALL OF MAN. 91
1. It is possible, in the nature of things, that finite moral
beings, who are created perfectly holy, should become
sinful and depraved both in heart and practice. A created
moral agent is as capable of sin as of holiness. And
God's solemn treatment of Adam and Eve, before their
fall, and while they were in a state of special and par
ticular probation for a confirmation in holiness, clearly in
dicated even their danger of apostasy. Had there been
in their case no danger of sin and ruin, why did the Lord
charge and admonish them so strictly to refrain from the
interdicted tree ? Being, then, perfectly holy, was not,
in itself considered, the least security for their persever
ance in holiness ; because they were very capable of
transgression, and might be disposed to transgress the law
of God. Holiness and sin are equally the voluntary ex
ercises and acts of free agents ; and one is as possible as
the other. We therefore see no propriety in saying, as
is often said, that " our first parents, being left to the free
dom of their oion will, fell from the state wherein they
were created by sinning against God." They invariably
enjoyed the freedom of their own will, whether in a state
of perfect holiness or perfect sinfulness. And this was
essential to moral agency. Without this freedom they
would have been utterly incapable of sin or holiness, and
incapable of moral government.
2. More fully to solve the difficulty, and to account for
the fall of man, which, in itself considered, was a most
awful and disastrous event, the Scriptures warrant .us to
state that God saw it to be most for his own glory, and
for the highest good of the universe, so to order events in
his providential government that sin should take place both
in men and angels. He foresaw, because he had wisely
determined, that the wrath of man and the. malice of devils
should praise him. So that instead of embracing the most
absurd idea that the Almighty labored, and labored in
vain, to prevent the introduction of moral evil, we ought
to entertain the rational and consoling idea that he always
holds the throne of the universe, that he is subject to no
defeat, no disappointment, no rivalship with the powers
of darkness. For our great consolation we ought to be
established in the belief that nothing can take place, under

92 SYSTEM OF DIVINE TRUTH.
the wise and holy administration of Jehovah, more than
was, from eternity, comprised in his infinitely holy and
unsearchable decree. That the eternal plan and covenant
of redemption, by the death of the Mediator, was em
braced in the divine decree, all Christians will grant. But
this plan, in which the glory of God and the welfare of
his kingdom were to be most richly displayed, clearly
implied the fall of men and angels. Without the fall
of man redemption would have been needless, and with
out the fall of angels the part allotted to the devils could
never have been acted. The whole system of redemp
tion and salvation by grace, declared by David as a divine
decree, clearly implies, that by the same divine decree
sin came into the world, and has pervaded all the human
race. This is the only possible way to account for the
fall of man, and for every other event whatever. It is God
" who worketh all things after the counsel of his own will."
But here let it be remembered, and kept distinctly in
mind, that the divine decree is a thing entirely different
from the moral agency of mankind, and has no influence
at all to destroy, or in any measure to impair, human lib
erty or free agency. When angels and man rebelled, they
rebelled against the law of God. This they violated, but
not his decrees. Had they violated his decrees, infinite
reproach would have been attached to his character, and
universal ruin would have been brought on the universe.
But since God's counsel stands, and he has done, and will
do, all his pleasure, we may rest assured that his own
glory, and the best interests of the universe, are secured.
Though the apostasy from God, and the existence of sin
and misery, may seem mysterious and most lamentable,
yet there remains a most substantial ground of confidence
and rejoicing in the Lord. Every truly humble and
benevolent heart feels relieved from the darkness and
despondency of mind, which arise from a view of the im
mense flood of evils occasioned by the fall of man. In a
view of the universality of God's decrees, and the execu
tion of them all by the agency of his wise and holy provi
dence, benevolence is satisfied. Every humble heart is
satisfied and comforted. Satan is confounded, fallen man
is reproved and humbled, and the glorious scheme of re-

TOTAL DEPRAVITY. 93
demption is revealed. The Lord alone is exalted, and his
enemies are found liars. Ultimately, the seed of the
woman shall bruise the head of the serpent. Amen.

ESSAY XII.
TOTAL DEPRAVITY.
Having, in the preceding Essay, considered the temp
tation and fall of our first parents, we now proceed to an
investigation of their subsequent character and state.
That a very great change took place, in consequence of
their apostasy and rebellion against God, all must acknowl
edge. But how great this change was, is a subject of
much dispute. By many it is contended that by the fall
man but partly lost the moral image of God,,and that all
his posterity have sustained the same mixed character,
being deeply corrupted in heart — being partly, but not
totally, depraved. Others maintain the opinion that the
immediate and the abiding consequence of the first trans
gression was total sinfulness and depravity of heart. This
is the opinion now to be vindicated as a branch of the sys
tem of divine truth.
Whether it was a matter of necessity, in the nature of
the case, that if man sinned at all, he should sin with all
his heart, we are not informed. But supposing it had
been possible that he should apostatize only in part, re
taining still a measure of real virtue and holiness, yet this
was not the case in fact. In his first transgression his
whole heart was evidently involved in sin and disaffection
to his God. This was his appearance when he was called
to an account for his transgression. He had foolishly at
tempted to hide himself from the presence of the Lord
among the trees of the garden, and to conceal the shame
of his nakedness by a garment of fig-leaves. These
were strong indications of total depravity. And when he
actually appeared before his God, and was interrogated by
him, " Hast thou eaten of the tree whereof I commanded

94 SYSTEM OF DIVINE TRUTH.
thee that thou shouldest not eat ? " he tacitly acknowl
edged the fact, but made no retraction. He was full of
shame and guilt, but, to exculpate himself, he indirectly
cast the blame on God himself. "The woman whom
thou gavest to be with me, she gave me of the tree, and
I did eat." Is it possible that any degree of depravity,
short of that which is total, could produce such insolence
as this ? Christians, who are but partly sanctified, take
all the blame of their transgressions to themselves. But
Adam and Eve offered to God their apologies, which
proves that they were totally destitute of holiness.
It is further evident, from God's threatening to our first
parents, " thou shalt surely die," that their fall was total.
This death we have found to mean eternal death, or eter
nal misery in the region of devils and damned spirits.
Now if their apostasy had been but partial, and if they
had still retained a good degree of virtue and holiness of
heart, surely they were not prepared, by their first trans
gression, for that death which was threatened. They
were by no means prepared to be the companions of dev
ils and damned spirits forever. This threatening was not
indeed executed in the day of Adam's fall, but a reprieve
was granted, and pardon was granted to the truly peni
tent only through the mediation and atonement of the di
vine Redeemer ; whiph plan of divine mercy was imme
diately after the fall revealed to our first parents, and in
this way the divine threatening was established and vindi
cated by the blood of Christ, and redemption was pur
chased for all who embraced the Savior. Adam and Eve
doubtless embraced the Savior, and the plan of redemp
tion by his blood. For they immediately commenced re
ligious sacrifices, and appeared thereafter to enjoy the favor
of God. But this whole scheme of redemption by the
blood of Christ is grounded on the doctrine of the total
depravity of our first parents. By this plan, the whole
law of God, with all its threatenings, was established, mag
nified, and made honorable. And " Christ hath redeemed "
Adam and Eve, and all other penitent sinners, " from the
curse of the law, being made a curse for them." All this
implies the total depravity of mankind.
But whether our first parents, in their apostasy from

TOTAL DEPRAVITY. 95
God, were totally involved in sin or not, yet it is abundantly
evident that this was the character, and still continues to
'be the character, of all their posterity. The first divine
testimony on this point was pronounced long before the
flood. " God saw that the wickedness of man was great
in the earth, and that every imagination of the thoughts
of his heart was only evil continually." It is added in
the connection, that " the imagination of man's heart is
evil from his youth," or infancy. These are very strong
expressions of the total, and even universal, depravity of
the human heart. Lest any man should imagine that de
pravity is chiefly limited to the heathen, and that the
Jewish and Christian nations have been in a good measure
free from the contagion, the apostle Paul, by a most thor
ough investigation, proved that both Jews and Gentiles,
meaning the whole human race, in their natural state, are
all under sin. And this he proved from the Old Testa
ment, " As it is written, there is none righteous, no, not
one ; there is none that understandeth, there is none that
seeketh after God. They are all gone out of the way ;
they are together become unprofitable ; there is none that
doeth good, no, not one. Their throat is an open sepul
chre ; with their tongues they have used 'deceit ; the poi
son of asps is under their lips ; whose mouth is full of
cursing and bitterness. Their feet are swift to shed
blood. Destruction and misery are in their ways, and
the way of peace have they not known. There is no fear
of God before theireyes." This is a very full and decisive
testimony of the total depravity of all mankind. The
fear of the Lord is said to be the beginning of wisdom, or
of true religion. Being destitute of this, therefore, is be
ing destitute of the first principle of true religion. This
constitutes total depravity of heart. The testimonies of
Paul, and the other inspired writers on this point, are
very numerous and explicit. A perfect contrast is drawn
between the carnally minded and the spiritually minded.
" To be carnally minded is death ; but to be spiritually
minded is life and peace. Because the carnal mind is enmi
ty against God ; for it is not subject to the law of God,
neither indeed can be. So, then, they that are in the flesh
cannot please God." If they cannot please God at all, it

96 SYSTEM OF DIVINE TRUTH.
must be because they are destitute of holiness, for, with
all their imperfections, it is certain that real Christians do
so live and walk as to please God. Again : sinners are'
represented as in a state of moral death. " And you
hath he quickened," said Paul to the saints at Ephesus,
" who were dead in trespasses and sins." Likewise says
the Savior, " 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." This is
the resurrection from spiritual death, and is the same as
regeneration. Christ in his ministry, and especially in
his reproof of his opposers, taught the doctrine of total
depravity. " I know you, that ye have not the love of
God in you ; for whom he hath sent, him ye received not."
Had natural men a spark of holiness, they would certainly
receive the blessed Savior with joy. If all men have a
principle of love to God in their hearts, how is it possible
to account for the most outrageous persecution and mur
der of the Lord of glory ? How can we account for the
rise and reign of antichrist, and for the horrid and unpro
voked martyrdom of millions of the meek and amiable
followers of Jesus Christ ? How could the time ever
come, in the Christian era, when whosoever killed the
apostles and followers of Christ, should think he did God
service ? Could any thing short of total depravity pro
duce such awful and horrid effects as these ? Certainly
nothing. Again. From the necessity of regeneration we clearly
infer the doctrine of total depravity. " Except a man be
born again," says the Savior, " he cannot see the king
dom of God." But elsewhere he teaches distinctly and
abundantly, that every one who possessed and expressed
the smallest token of love to him should be saved. He
that should give a cup of cold water to a disciple only,
because he belonged to him, should in no wise lose his
reward. And every one who should forsake houses, or
brethren, or sisters, that is to say, who should manifest
the least degree of self-denial for his sake, " should re
ceive an hundred fold in this present world, and in the
world to come life everlasting." The inference is plain
and obvious, that in order to possess the least degree of

ORIGINAL SIN. 97
love to Christ, or the least degree of holiness, a man must
be born again. " That which is born of the flesh is
flesh, and that which is born of the spirit is spirit." Man,
therefore, as he is originally born, is wholly carnal, and
sinful. " I know, that in me, that is, in my flesh, dwelleth
no good thing." Every man, in his natural state, as he
proceeds from the first parents of our race, is alienated
from God, totally corrupt, and spiritually dead. " When
ye were the servants of sin, ye were free from right
eousness." As to the state and condition of mankind, in conse
quence of their apostasy from God, it is beyond concep
tion woful. It is a state of guilt and condemnation, a
state of sorrow and distress. " The fall brought mankind
into a state of sin and misery." " All mankind, by their
fall, lost communion with God, are under his wrath and
curse, and so made liable to all the miseries of this life,
to death itself, and the pains of hell forever." Thus wo
ful is the state and condition of the human race, in conse
quence of the universal reign of sin. Sin hath, indeed,
reigned unto death. " The wages of sin is death." Had
there been no revelation of divine grace in favor of lost
man, his condition must, immediately, have been as hope
less as that of the fallen angels. For he was equally in
volved in guilt, and was without excuse. He could make
no atonement for one of his transgressions, nor could he
be persuaded, by all possible motives, to forsake his sins,
even if by so doing he could inherit eternal life. Woful
is the character and condition of fallen man.

ESSAY XIII.
ORIGINAL SIN.
Connected with the doctrine of the total depravity of
our first parents, even in their first transgression, and
of the total depravity of all their posterity, we are now to
consider the particular doctrine of original sin. Respect
ing this doctrine we meet with some diversity of opinion,
9

98 SYSTEM OF DIVINE TRUTH.
even among those who admit the total and universal de
pravity of man. Some have entertained the absurd and
anti-scriptural idea that all the posterity of Adam are
somehow made guilty of his first sin ; that they sinned in
him, and fell with him in his first transgression ; that if
there was not a transfer of the personal act of eating the
forbidden fruit, yet there was a transfer of the guilt that
he incurred by that act. This, however, does not seem to
comport with Scripture nor common sense. The plain
testimony of Scripture is, " The soul that sinneth, it shall
die. The son shall not bear the iniquity of the father,
neither shall the father bear the iniquity of the son. The
righteousness of the righteous shall be upon him, and the
wickedness of the wicked shall be upon him." Such is
also the language of reason and common sense. Personal
acts and moral character are not transferable from one to
another. Neither the sin nor the righteousness of one
can become the sin or the righteousness of another.
Again. Others have supposed that but one single sin
can properly be called original sin, and that is the sin of
our first parents in eating the forbidden fruit. This is said
to be, literally and strictly speaking, the original trans
gression, and the fruitful source of all subsequent sins and
abominations. It is indeed true, that eating the forbidden
fruit was the first and original sin of the human race ; and
according to the divine constitution, rather than by any
necessity in the nature of the case, this first sin of Adam
involved his posterity in a state of sin and ruin. " Through
the offence of one, many are dead," yea, all are dead
in trespasses and sins. Adam was doubtless placed as a
public head or representative of all his posterity, so that
the fate of the whole was suspended on his conduct.
Probably he was apprised of his high responsibility, and
had placed before him the greatest and most powerful
motives to obedience and perseverance, even to the end
of his special probation. " By constituting Adam the
public head of his posterity," says an eminent writer,
" God suspended their holiness and sinfulness upon his
conduct. So that his holiness would, constitutionally, ren
der them holy, and his sinfulness would, constitutionally,
render them unholy or depraved." Accordingly, it is
written, " By one man's disobedience, many were made,

ORIGINAL SIN. 99
or constituted, sinners." The word, made, ought to have
been translated, constituted. And, in the present view of
the subject, original sin consisted in Adam's first sin.
This was the bitter root from whence have proceeded the
sin and depravity of the whole family of man. On this
point there ought to be no controversy, nor the least di
versity of opinion.
But there is another view of this very interesting sub
ject, which equally claims our attention. We find that
many writers on what is called original sin, and perhaps
the greater part of orthodox Christians, hold that original
sin consists in that sinfulness and depravity of nature,
which constitute the original character and condition of
all the posterity of fallen Adam. " By original sin," says
President Edwards,, " as the phrase has been most com
monly used by divines, is meant the innate, sinful deprav
ity of the heart." " The corruption of the whole nature,"
say the assembly of divines, " is commonly called original
sin." If the innate, sinful depravity of the heart, accord
ing to President Edwards, or the corruption of the whole
nature, according to the assembly of divines, implies, in
particular, that this is the character of mankind from their
infancy, and even from the very moment when they first
breathe the breath of life and commence a moral ' exist
ence, then we fully concur with them in opinion. The
definitions are correct. The commencement of innate
sinfulness of heart, or of the corruption of the whole nature,
being from the first dawn of existence, renders it proper
to call this sinful state of mankind original sin. The
state of Adam's posterity is different, however, from his
own state, as respects original sin. Adam's original was
holy ; but, respecting his posterity, it is declared justly and
emphatically by the poet, —
" All their original is shame,
And all their nature sin/'
This, whether it be most properly termed original sin
or not, is the very point which is before us, and which
is now to be proved.
1. That all mankind are, in fact, and from their birth,
possessed of a sinful nature and character, in consequence

100 SYSTEM OF DIVINE TRUTH.
of the apostasy, is evident from various passages of Scrip
ture. It is said, plainly, that " the wicked are estranged
from the womb ; they go astray as soon as they are born,
speaking lies." Not meaning that they literally speak as
soon as they are born, but that their innate, original cha
racter is of the nature of falsehood. As soon as they are
able to speak intelligently, they are given to lying and
deceit. That this is inherited in their very nature, ap
pears from the next words : " Their poison is as the
poison of a serpent." Whether we are to suppose that
sinfulness is propagated from father to son by natural gen
eration, or not, is unessential in the present argument.
This probably is not the case. For if it were so, in the
nature of things, then Christians would propagate Chris
tians ; which does not appear from Scripture, nor from
observation. By the strong expression, " their poison is
as the poison of a serpent," is doubtless meant, that, in
consequence of the fall of Adam, all his posterity are as
inevitably corrupt in their original, as that, in consequence
of the poison of the serpent, all his posterity are, in their
original, poisonous. By a divine constitution, Adam be
gat a son in his own sinful likeness. Such have been all
the sons and daughters of the human race. All have,
from their birth, in a moral sense, borne the image of the
earthy. They have been sinful and mortal even from
the commencement of their existence ; and this on no
other ground but that of the apostasy of Adam and Eve.
"By one man sin entered into the world, and death by
sin ; and so death passed upon all men, for that all have
sinned." Death is declared to be the wages of sin. So
far as death reigns among moral beings, therefore, we
may be assured that sin also reigns. " But death reigned
from Adam to Moses, even over them that had not sinned
after the similitude of Adam's transgression." For
Adam's sake they were born in sin, and of course were
made subject to death. The Psalmist, more than once,
expresses the idea of his own original depravity. " Be
hold I was shapen in iniquity, and in sin did my mother
conceive me."
Strongly to express the infallible connection between
the transgression of the first parents and the native cor-

ORIGINAL SIN. 101
ruption of all their posterity, it is represented in the Book
of Job as a natural and necessary connection. " Who
can bring a clean thing out of an unclean ? Not one.
How can he be clean who is born of a woman ? "
The doctrine of the original, innate depravity of the
heart, which commences with the very existence of the
soul, and grows with its growth, is, to our scanty view, a
mysterious doctrine. But being clearly taught in the
Scriptures, it is to be embraced as an important article
of our faith, and a peculiar trial of our confidence in
God. 2. The doctrine of original sin, being very interesting
and trying to the feelings of many, and especially to the
feelings of the parents of an infant offspring, it is proper
to pursue still further the evidence of this solemn truth.
The next argument may be this : that salvation being by
Christ alone, implies that all who are saved have been
previously in a state of sin and condemnation. That in
fants may be the happy subjects of grace and salvation,
all will grant. But Christ came to seek and to save only
those who were lost. The inference is plain that infants,
as well as others, are in a lost and perishing condition
through the original and innate depravity of their hearts.
If this be not the case with them, then to them Christ is
dead in vain ; nor need we ask or look for the salvation
of our dying infants through the atoning blood of Christ.
3. The ordinance of circumcision anciently, and the
ordinance of baptism at the present time, being applied to
infants, clearly show that infants have sinful corruptions
and lusts to be cut off, according to the import of circum
cision, and to be cleansed, according to the import of
baptism. With regard to all divine ordinances, which
are significant of salvation by grace, infants and adults
stand on the same general ground. All hope arises from
the merits of a crucified Savior. All are, therefore, sin
ful and condemned as soon as they are born.
4. The universal sinfulness of infants, which is mani
fested in their first moral actions, proves, incontestably,
that there is in them a native and original propensity of
mind to evil. A peevish, selfish, forward, perverse spirit
appears to be as natural to fallen mankind as their breath.
9*

102 SYSTEM OF DIVINE TRUTH.
" Foolishness," which in the Scripture sense is wicked
ness, " is bound up in the heart of a child," says Solomon ;
and the sad necessity of an abundant use of the rod of
correction is a conclusive evidence of original corruption
of nature. That so much correction and punishment are
necessary in childhood, manifests a corrupt original.
5. When it is said, " Man is born to trouble," it clearly
implies that he is born in sin. And from his birth his
trouble commences. The pains and anguish of infants
are often exquisitely severe and poignant. Death arrests
the tender babe more frequently than people of any other
age. What a multitude of infants were overwhelmed
in the flood, and perished in Sodom, and in Canaan,
and in Jerusalem, when they were destroyed ! Now,
therefore, unless God was in the practice of destroying
the righteous with the wicked, who can account for these
awful events of his providence ? Who can satisfy his
mind, in view of the universal reign of death, on any
other ground but this, that " sin hath reigned unto death " ?
and that death extends, among rational beings and moral
agents, no farther than sin extends.
6. The distinction between the natural birth and the
spiritual birth clearly teaches original depravity. The
natural man is man in his original state. And " the nat
ural man receiveth not the things of the spirit of God,
for they are foolishness unto him, neither can he know
them, because they are spiritually discerned." " But he
that is spiritual judgeth all things." A man becomes
spiritually minded by regeneration. Till this new birth
there is not the least particle of spiritual life, but strong
symptoms of the carnal mind, which is enmity against
God. This is enough to convince every candid mind of
the doctrine of original depravity. " He that is born of
God sinneth not." But till this blessed change takes place,
sin is reigning triumphantly. REMARKS.
1. Notwithstanding the universal and original apostasy
of man was by the offence of one, who is the father of us
all, yet the sin of every individual is as really his own sin

ORIGINAL SIN. 103
as if it were self-originated. " By one man's disobedience
many were made sinners." They were not made or
constituted sufferers for the sin of. another. This would
have been an act of flagrant injustice and cruelty. But
in consequence of the sin of Adam, when he was con
stituted the head and representative of all his posterity,
mankind became sinners ; and if sinners in their own
personal exercises and actions, then certainly they became
the proper subjects of punishment. For " the wages of
sin is death," whether sin comes by Adam's fall or by
any other means. Wherever sin exists, there blame and
punishment exist.
2. Still men hold fast the objection, " if we inherit a
sinful nature from our first parents, if Adam is responsi
ble for the universal apostasy of mankind, how can we be
the proper subjects of blame and punishment ? " By way
of reply, let us turn the tables. Those who are the spirit
ual seed of Christ, the second Adam, do not make them
selves righteous. He has, and he will have, an innumera
ble seed to serve him. But it is only through the atoning
blood of Christ, and the power of the Holy Spirit, that he
has one soul to serve him. All that are righteous, in the
gospel sense, are, by the power of divine grace, made
righteous. They are made willing in the day of Christ's
power. How then can they be the proper subjects of
praise, and divine approbation, and reward ? The apostle
commends and praises the faithful followers of Christ,
though he considers them as being made righteous for
Christ's sake alone, and by the power of the Holy Spirit.
If we look back to the day of man's creation, we find that
God made him upright. If so, how could he be com
mendable for his uprightness ? If no blame can be at
tached to sinners, merely because they became such
through the apostasy of their federal head, then of course,
and by just consequence, no praise can be attached to the
saints because they are made such through the infinite
merit of Christ, who is their federal head. The case is
perfectly clear, and together with what has been said in
other parts of the system, on this great point, it is thought
to be sufficiently elucidated. As a summary, it may now
be stated that virtue or vice, praise or blame, belong to all
who are found in the exercise of moral liberty and agency.

104 SYSTEM OF DIVINE TRUTH.
Whatever may have been the cause or means of virtue,
affects neither its nature nor its desert of praise. And
whatever may have been the cause or means of vice, as
little affects its nature or deserts. Wherever virtue is
discovered it is immediately approved, and wherever
vice is discovered it is immediately condemned. This is
agreeably to Scripture and common sense ; and in this
view every conscience and every heart ought to be rec
onciled to the solemn doctrine of original sin.

ESSAY XIV.
REDEMPTION.
Having dilated as far as is thought expedient, on the
solemn and awful subjects of the apostasy, depravity, and
original corruption of all mankind, we now proceed to a
more pleasant theme — a gospel doctrine. The subject
of this Essay may be the doctrine of redemption by the
blood of Christ. This is a subject which claims the
most lively, ardent, and grateful attention. The gospel
and the Holy Ghost sent down from heaven, are the things
" which the angels desire to look into." And if all that
appertains to the great work of redemption by Jesus Christ
be exhibited, it will amount to an exhibition of the whole
gospel of divine grace.
Introductory to a discussion of this doctrine, we may
notice that, from the Scriptures, there appears to have
been an eternal covenant between the persons of the
sacred Trinity, cajled the covenant of redemption. This
covenant, is clearly manifested by its effects. The several
parts performed by each of the three persons of the God
head, suggest the idea of an eternal compact, or agree
ment, as respected the marvellous work of redemption.
The great objects to be accomplished, and which have
employed the counsels of the Three in One from eternity,
were to provide an adequate atonement for sin, and an
actual deliverance of the elect from the curse of the divine
law. For this purpose the Father is represented as sit-

REDEMPTION. 105
ting on the throne of justice, claiming satisfaction for the
violation of his law, and finding a ransom ; and as giving
to his Son the promise of a seed to serve him for a reward
of his sufferings as a Mediator. The Father also " sent
forth his son, made of a woman, made under the law, to
redeem them that were under the law." God gave his
only begotten Son, and delivered him up for us all. The
Son, on his part, freely undertook the arduous work. " Lo,
I come ! In the volume of the book it is written of me, I
delight to do thy will, O God, and thy law is within my
heart." Cheerfully did he engage to assume our nature,
and lay down his life for us. All this being insufficient to
win the hearts of sinners, an important work was also as
signed to the Holy Ghost. To him it belonged not only
to guide and comfort all the saints, and keep them by his
power through faith unto salvation, but also to reprove
the world of sin, of righteousness, and of judgment. His
was also the great and glorious work of regeneration.
" According to his mercy he saveth us, by the washing
of regeneration, and renewing of the Holy Ghost." The
wonderful order and arrangement of the great works ap
pertaining to redemption make it evident that they are,
and have been, covenant transactions of the sacred Trin
ity, established from eternity.
There are several passages of Scripture which, in a
general view, evidently allude to the covenant of redemp
tion. Particularly in the 89th Psalm, the things which
are said of David have more particular reference to the
Savior, of whom David was an illustrious type. " I have
made a covenant with my chosen, I have sworn unto Da
vid my servant, thy seed will I establish for ever, and
build up thy throne to all generations. Then thou spakest
in vision to thy Holy One, and saidst, I have laid help
upon one that is mighty ; I have exalted one chosen out
of the people. 1 have found David my servant, with my
holy oil I have anointed him. Also I will make him my
first born, higher than the kings of the earth. My mercy
will I keep forevermore, and my covenant shall stand fast
with him." These high honors belong to him only, who
is the Prince of peace, and they are the fruits and rewards
of his faithfulness in the character of a Mediator.

106 SYSTEM OF DIVINE TRUTH.
Much we find also which relates to the covenant of
redemption in the fifty-third chapter of Isaiah's prophecy.
" 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 Lord
hath laid on him the iniquity of us all. It pleased the
Lord to bruise him, he hath put him to grief." Thus the
blessed Redeemer performed and suffered his stipulated
part, and waited for his reward. " When thou shalt make
his soul an offering for sin, he shall see his seed ; he shall
prolong his days ; and the pleasure of the Lord shall pros
per in his hand. He shall see of the travail of his soul,
and be satisfied. Therefore will I divide him a portion
with the great, and he shall divide the spoil with the
strong, because he hath poured out his soul unto death ;
and he was numbered with the transgressors, and he bare
the sin of many, and made intercession for the transgress
ors." In this chapter we have many clear and strong
expressions of covenant transactions between the persons
of the adorable Trinity, and especially between the
Father and the Son. The work of the Holy Spirit is al
ways understood, whether expressed or not, so far as
respects the actual redemption to God of all the subjects
of divine grace. A similar statement, respecting the cov
enant of redemption, we have in the Epistle to the Co-
lossians. Describing the voluntary humiliation of Christ,
from the highest seat in heaven to the ignominious death
of the cross, to make an ample atonement for a guilty world,
it is added, as expressive of his stipulated reward, " God
also," even God the Father, " hath highly exalted him,
and given him a name which is above every name ; that
at the name of Jesus every knee should bow, and every
tongue should confess, that he is Lord of all, to the glory
of God the Father."
Thus, by way of covenant and mutual compact, the
great and glorious work of redemption has been accom
plished by the sacred Trinity ; and. the precious fruits of
this work of grace are manifest, and will be more and
more manifest while the world stands ; and the glorious
work will be celebrated in heaven by unceasing praises
and hallelujahs.

REDEMPTION. 107
These are the views which Christians generally enter
tain of the covenant of redemption. In this, man has no
part to act, no condition to perform. The whole of this
great and wonderful transaction is accomplished by the
Godhead, by which it appears that all are equally engaged
to accomplish the arduous and glorious work of redemp
tion, and all derive from it equal honor and glory.
REMARKS AND ILLUSTRATIONS.
1. It appears from the view which we have taken of
the covenant of redemption, that however united and har
monious the persons of the Godhead might be in the exe
cution of this glorious work, yet Christ is, more particu
larly than the others, the redeemer of sinful men. "The
only redeemer of God's elect is the Lord Jesus Christ."
Christ hath redeemed us from the curse of the law, being
made a curse for us. " Christ hath redeemed us to God,
by his own blood." Christ, only, assumed human nature,
and was made capable of pain, and sorrow, and death.
Considering the infinite dignity of his character, as " God
manifest in the flesh," he was capable, by his own volun
tary sufferings and death, of making an infinite atone
ment for sin. And to him it belonged, according to the
tenor of the covenant of redemption, to suffer, in sinners'
stead, all that they deserved ; not that he suffered, liter
ally speaking, all the pains and sorrows due to sinners.
For as the human nature only was capable of suffering, it
was impossible for Christ to suffer an infinite quantity of
pain or sorrow. But taking into the account the infinite
dignity of his character, it is evident that what he suf
fered was as well fitted to express the displeasure of God
against sin, as if Deity himself had suffered on the cross,
in man's stead. Accordingly, in a free mode of expres
sion, the life and the blood of Christ are spoken of as the life
and the blood of God. " Hereby perceive we the love of
God, because he (God) laid down his life for us. " Feed
the church of God, which he hath purchased with his
own blood."
Thus the law of God, sanctioned by a penalty absolute
ly infinite, was amply vindicated, fulfilled, magnified, and

108 SYSTEM OF DIVINE TRUTH.
made honorable. This was the arduous part which Christ
performed in distinction from the Father and the Holy
Spirit. Indeed, all that was arduous and painful was sus
tained by Christ. In this respect, Christ is, by way of
distinction and eminence, denominated the Redeemer.
Should any conceive it to have been a hardship for the
Savior to sustain all the sorrows and sufferings due to an
ungodly world, let them consider that as great as his suf
ferings were, so great also is his reward. His humilia
tion and death are attended with an infinite reward.
" God hath highly exalted him, and given him a name
above every name." He is exalted to be head over all
things to the church. To him is given the dominion over
all the principalities and powers of this world. He ever
has, and ever will have, a seed to serve him in this world ;
and the time is drawing near, when his kingdom shall
break in pieces and destroy the empires of iniquity, and
then shall all the earth be filled with his glory.
2. In the discussion of the doctrine of the redemption
of sinners, we may notice that it differs materially from
the redemption of slaves and captives. Such may be re
deemed with money, or be exchanged for others in a like
state of bondage with themselves. For they are consid
ered as being free from criminality, though lawful cap
tives. But in the case of sinners, money is out of the
question. All the gold of Ophir would be of no avail to
redeem the soul from spiritual bondage. To offer money
for the redemption of a convict, under the wholesome laws
of human government, would be deemed an insult to the
government. To offer money for the redemption of of
fenders in the Christian church, would be an insult to the
body of Christ.
Redemption, in the Bible sense, is effected only by the
atonement which was made by the vicarious sufferings of
Jesus Christ. " Ye were 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."
All mankind having by their transgression fallen under the
sentence of eternal death, — and being unable to deliver
and save themselves, unable to atone for their sins, or to
render that honor to the divine law which justice de-

REDEMPTION. 109
mands, — the way was prepared for Christ to interpose,
according to the covenant of redemption, and give up his
infinitely precious life for sinners, which was an all-suffi
cient sacrifice. This was a sacrifice acceptable to God,
and this removed every obstacle, and every insuperable
difficulty in obtaining salvation. Now the door of mercy
was opened, and nothing was required but barely to ac
cede to the humiliating terms of forgiveness through the
atoning blood of the Redeemer, and to embrace him.by
that faith which works by love. Propitiation was made
for the sins of the whole world. Christ tasted death for
every man. The atonement was infinite and unlimited,
however limited the application of it may be, in the actual
redemption of souls from the bondage of sin and death,
by the power of the Holy Ghost. To lay an ample foun
dation for the pardon and salvation of all penitent sinners,
by suffering, in their stead, the curse of a broken law,
was the nature as well as the design of the atonement.
The suffering was, strictly speaking, vicarious — one for
others — "the just for the unjust." "Christ died for
the ungodly."
Thus we discover the nature and design of the great
work of redemption by the blood of the Son of God ;
and how different it is from -the redemption of slaves
and captives.
3. We may notice, more particularly, the necessity of
redemption by the blood of Christ. " For if there had
been a law which could have given life, verily, righteous
ness," or rather, justification, " should have been by the
law." But no such law can be found. Nothing can be
done by sinners, which will give them a title to salvation.
" God will by no means clear the guilty," on the ground
of their own works. Accordingly, sinners are said to be
in a lost state. Christ came to seek and to save those
who are lost. When man had fallen under the curse there
was but one alternative ; either an infinite sacrifice must
be offered, or else eternal death must be the portion
of all mankind. Thus we see that redemption by
Christ's blood was absolutely necessary to the salvation
of sinners.
4. Great as the work of redemption is, and all-sufficient
10

110 SYSTEM OF DIVINE TRUTH.
as the atonement is, yet these afford no security for the
salvation of a single sinner. What could the atonement
avail a guilty world, were no man found willing to receive
it ? Superficial minds infer, from the sufficiency of the
atonement, that all men will be saved. With as much
propriety it might be said, that the atonement is sufficient
to rid this world of evils, therefore this world will be rid
of evils. Or that the atonement is sufficient for the sal
vation of the devils, therefore the devils will be saved.
But the fact is, " the whole creation groans and travails
in pain together until now." The dreadful consequences
of the apostasy are not removed, and mankind are not
saved, by the mere sufferings of Christ. The atonement,
in itself considered, saves no man from his sins, and no
man can be saved in his sins. Of course, the salvation of
no man is secured by the atonement.
By the blood of Christ, the law of God is vindicated,
and is most powerfully enforced. Of course, the certainty
of the damnation of all the impenitent is established.
The work of redemption, instead of leading us presump
tuously to hope for salvation, at all events, should alarm us
with a sense of sin and danger. For as great as the
atonement is, so great is our guilt ; and if we continue in
sin, so great will be our final condemnation. How ex
tremely hazardous is it, therefore, to persevere in sin,
hoping for salvation, on the ground of full redemption by
the atoning blood of Jesus Christ. This is a groundless
and fallacious hope.
5. From this discussion of the doctrine of redemption,
and from the Scriptures in general on this subject, we
learn that all mankind are the subjects of atonement,
though not of salvation, by the blood of Christ. None
but the elect are actually redeemed from the bondage of
sin and death, and brought home to God, by faith in
Jesus Christ.
The ransom is indeed fully paid for all men, and all
are equally invited to participate in its benefits. Christ is
said to have given himself a ransom for all. " And he is
the propitiation for the sins of the whole world." " Christ
died for all," and hereby proved, not that all should be
saved, but that all were dead. " And he died for all, that

REDEMPTION. Ill
they who live should not henceforth live unto themselves,
but unto him that died for them and rose again." All the
instruction given us in the Holy Scriptures, on the subject
of redemption, conveys the idea that the ransom is paid
for all. The prison doors are open to all, and on this
ground all are invited to come forth out of their spiritual
bondage into the glorious liberty of the children of God.
Thus an ample foundation is laid for the actual salvation
of all mankind, would they but only humble themselves
and heartily comply with the precious offers and invita
tions of the gospel. These, without reserve, are ad-
dresed to all men : " Ho ! every one that thirsteth, come
ye to the waters ; and he that hath no money ; come ye,
buy and eat ; yea, come, buy wine and milk, without
money, and without price." " Incline your ear, therefore,
and come ; hear, and your soul shall live." " And the
Spirit and the bride say, Come." All mankind, both bad and
good, if they ever come within the hearing of the gospel,
are invited to the marriage feast. Surely these invita-
tations and promises do not at all comport with the doc
trine of a limited atonement and limited redemption.
The invitations and promises are evidently addressed both
to the elect and to the non-elect. They were addressed
to the Jews, when it was evident that many of them
were of the non-elect ; and to the Gentiles universally.
Nor is there a word in the Holy Scriptures express
ing the idea of a limited atonement, limited redemp
tion, or limited offers, invitations, or promises. By the
great plan of redemption, the door of mercy is set open
equally to all mankind. Not that any man, saint or sin
ner, has the least claim to divine favor, as a matter of
justice, or a reward of merit. He can claim no part of
Christ's righteousness to support a plea in his own favor.
For the righteousness of Christ is not transferable to an
other. All his hope is in the infinite merit of the blood
of Christ, and in the riches of divine grace.
6. From the view which we have taken of the doctrine
of redemption, it is evident that it is effected, not by the
obedience, but by the sufferings of Christ. All the
expressions of the atonement, which have been no
ticed in the discussion of the doctrine before us, are ex-

112 SYSTEM OF DIVINE TRUTH.
pressions of suffering, rather than of obedience ; and it
has clearly appeared that sufferings correspond with the
curse of the law, and are necessary to the proper execu
tion of the curse or penalty of the law. It was by suffer
ing on the cross, and not by obedience to the moral law,
that Christ bore our sins in his own body on the tree, died
for the ungodly, suffered for us, was made sin for us, was
wounded for our transgressions, redeemed us from the
curse of the law, being made a curse for us.
Besides. It is to be noticed distinctly, that, in the re
demption of sinners by the blood of Christ, there is an
infinite sacrifice for sin. Christ is said to have made his
soul an offering for sin, and to have put away sin by the
sacrifice of himself. " Christ our passover is sacrificed
for us." But is there any sacrifice in mere acts of obedi
ence ? Is not obedience to God the supreme delight of
all rational creatures who are, as Christ was, in a state
of perfect holiness ? Surely there must be something
more humiliating and more arduous than mere obedi
ence to the moral law of God, to constitute an atonement
for sin, and to deliver us from- the curse of a broken law.
We may observe further, as an evidence that the atone
ment is effected not by the obedience but by the suffer
ings of Christ, that all the types of the atonement, under
the Old Testament dispensation, consisted in bloody sacri
fices and offerings for sin : " And without shedding
of blood there is no remission." The paschal lamb, a
type of the Lamb of God that taketh away the sin of the
world, was to be slain, and roasted, and eaten ; and, as a
special type of the manner of Christ's death, not a bone
was to be broken. And it is said, that " the bodies of
those beasts, whose blood is brought into the sanctuary
by the high priest for sin, are burnt without the camp.
Wherefore Jesus, also, that he might sanctify the people
with his own blood, suffered without the gate." The
typical priesthood, and every thing typical of Christ
in the Mosaic system, lead us to consider the atone
ment as consisting wholly in the sufferings and death of
Christ. The obedience of Christ, in his human nature, was in
deed perfect. " He was holy, harmless, undefiled." Had

REGENERATION. 113
he not been obedient, he could never have been disposed
to lay down his life for us ; neither would his death have
been at all meritorious. It is said he became obedient
unto death, even the death of the cross. His death was
doubtless voluntary ; and to this he became obedient, be
cause in this consisted the atonement.
Such is the doctrine of redemption ; a doctrine which
angels, as well as men, may justly admire and celebrate.
It is a glorious manifestation of the love and mercy of the
sacred Trinity. And now unto the Three that bear record
in heaven be honor and glory, thanksgiving and praise
forever. Amen.

ESSAY XV.
REGENERATION.
Having found, by attending to the glorious doctrine of
redemption, that an infinite atonement is made for the
sins of the whole world by the sufferings and death of the
Son of God, and that the offers and invitations of the gos
pel are freely presented to all men ; it might seem reason
able to expect that perishing sinners would flock to the
standard of the cross, and that, as far as the name and
work of the Redeemer should be known, they would
readily accede to his gracious proposals. But alas ! " all
with one consent begin to make excuse." No sinner is
found willing to comply with the most gracious terms of
salvation. Sinners are not only invited and entreated, but they are
most solemnly commanded, on pain of an aggravated
damnation, to believe on the Lord Jesus Christ; and it is
declared that " he that believeth not is condemned al
ready," and that " the wrath of God abideth on him." But
invitations, promises, and threatenings are found to be alto
gether ineffectual. Said Christ to sinners, " Ye will not
come unto me, that ye might have life."
Do any inquire how this can possibly be the case ? Let
them only recollect what has been said in some of the
10*

114 SYSTEM OF DIVINE TRUTH.
foregoing Essays on the subjects of human depravity and
original sin. In the discussion of these subjects, we have
found abundant evidence of the total sinfulness and native
depravity of the whole human race. - This being the char
acter of fallen man, it is rational to conclude that no one,
in a state of nature, can be disposed to embrace the offers
of salvation by the divine Redeemer. Since all men have
from their nativity a carnal mind, which is enmity against
God, and which is not subject to the law of God, neither
indeed can be, how can they yield submission, or even
feel reconciled, to that plan of redemption by which the
law that they hate and oppose is magnified and made hon
orable ? It is easily seen, therefore, why it is that no man,
in a state of nature, is willing to come unto Christ that he
may have life. It is easily seen that the same proud and
carnal heart, which opposes the divine law, must equally
oppose the gospel of divine grace. So malignant is the
opposition of every heart to the plan of salvation by a
Redeemer, that nothing short of a special display of
divine power can overcome it. Had there been, in the
covenant of redemption, no part assigned to the Holy
Spirit ; had it not been his office work to renew the
hearts of sinners, and make them the willing subjects
of Christ's kingdom ; the whole work and suffering of
Christ must have been fruitless, notwithstanding their all-
sufficiency. Thus we see, at one view, both the nature and necessity
of regeneration. These, however, will be further con
sidered separately.
1. As to the nature of regeneration, or that in which it
consists, it is a change of the heart of sinners from the
love of sin to the love of holiness. Or if any choose to
consider it as a removal of the old heart, and the creation
of a new heart, to this there is no objection. The differ
ence is but verbal. " I will take away the stony heart out
of your flesh, and I will give you a heart of flesh." The
figure here made use of conveys the idea of an exchange
of a bad for a good heart — of a hard for a tender heart.
Regeneration is sometimes expressed by one similitude,
and sometimes by another, — sometimes by creation.
" Create in me a clean heart, O God, and renew a right

REGENERATION. 115
spirit within me." " Created anew in Christ Jesus unto
good works." Sometimes by the resurrection of the dead.
" And you hath he quickened who were dead in trespass
es and sins." " 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." But more especially and appropri
ately is it represented by the figure of a birth. " Being
born again not of corruptible seed." " Being begotten
again unto a lively hope." " Except a man be born
again, he cannot see the kingdom of God." Regenera
tion is also represented as a washing or purification. It is
called " the washing of regeneration, and renewing of the
Holy Ghost." Some call it the implantation of a holy
principle, temper, or disposition in the once totally corrupt
and depraved heart. To this there" is no objection, and
perhaps this is the best definition, because it conveys the
idea distinctly that it is not an entire but a partial renova
tion of the heart.
Such being the nature of regeneration, it is proper to
consider, in this connection, by whose agency this great
work is effected. And from a view of the greatness of
the work, as well as from a view of the awfully corrupt
and depraved state of the human heart which is the sub
ject of regeneration, it is evident that this is the work of
God. Accordingly it is written that the sons of God were
born " not of blood, nor of the will of the flesh, nor of
the will of man, but of God." " We are his workman
ship, created in Christ Jesus unto good works, which God
hath before ordained that we should walk in them." "Ac
cording to his mercy, he saved us by the washing of re
generation, and renewing of the Holy Ghost." " God,
who caused the light to shine out of darkness, hath shined
in our hearts." When it is said, " Of his own will begat
he us with the word of truth," the meaning is, that the
word of truth is instrumental of this great change. But it
is not an instrument by which sinners produce this change
in their own hearts ; for (note well the expressions) " of
his own will begat he us." God does indeed employ the
Holy Scriptures, and a preached gospel, and many other
means, to awaken the conscience, enlighten the under
standing, and furnish and present to the mind the proper

116 SYSTEM OF DIVINE TRUTH.
objects of right affection. But let sinners bear in mind,
that means and instruments are in the. hands of God. By
him they are used to good purpose. But sinners have no
more relish for the means of grace than for grace itself.
Thus, as respects regeneration, and santification, and
every Christian grace, " all things are of God."
2. The necessity of regeneration, by the power of the
Holy Spirit, is strongly and repeatedly expressed in the
Scriptures ; and we have already discovered, in part, the
ground of this necessity. The Scriptures are emphatical :
" Ye must be born again." " The natural man," who is
born only of the flesh, " is flesh ; he is carnally minded,
which is death. He receiveth not the things of the Spirit
of God." " Except a man be born of water, and of the
Spirit, he cannot enter into the kingdom of God." In the
new birth the Spirit of Christ is imbibed : " And if any
man have not the Spirit of Christ, which is the Spirit of
God, he is none of his."
The necessity of regeneration very clearly results from
the total and innate depravity of every natural heart.
This ground of the necessity of regeneration has been
already suggested ; but it ought to be most clearly under
stood. The necessity of regeneration does not arise, as
some suppose, from a natural inability to embrace the
offers of the gospel. The Scriptures admit of no such
inability to perform any one of the divine commands.
Although they are clear in the idea of absolute dependence
on God for regeneration, — "a new heart will 1 give you,
and a new spirit will I put within you," — yet they are
equally clear in requiring sinners to make themselves a
new heart, and a new spirit. " Cast away from you all
your transgressions, whereby ye have trangressed, and
make you a new heart, and a new spirit ; for why will ye
die, O house of Israel ? " Surely there can be no natural
inability, no insuperable difficulty, in sinners casting away
their transgressions, and becoming reconciled in heart to
the way of salvation by Jesus Christ. All the difficulty,
in this case, exists only in the heart or will ; and it does
not, in the least degree, impair the natural powers and
faculties of the mind, nor render the power of God neces
sary in the nature of things to change the heart. Were

REGENERATION. 117
sinners only disposed in heart to turn to God by true
repentance, and to embrace the Savior by a living faith,
where would be the necessity of regeneration ? But, most
certainly, sinners ought to be thus disposed, and, accord
ing to the plain requirement, to " make them a new heart,
and a new spirit."
There is, however, another kind of inability, if it be
proper to call it so, which is the sole ground of the neces
sity of regeneration. This is what is called a moral ina
bility. It exists only in the heart, and consists in a stren
uous and fixed opposition to the divine requirements. So
great and strong is this opposition to the law and govern
ment, and even the grace of God, that all means and
moral suasions are fruitless. The more sinners are in
vited, entreated, and commanded to return to God by true
repentance, the more they are hardened in sin, unless
prevented by sovereign grace. Thus it appears that
although the door of mercy is open, and sinners are in
vited into Christ's kingdom, yet they all, with one consent,
refuse ; and refuse they will, if left to themselves, till
they die without hope. Their moral inability, though
entirely different in its nature from that which is natural,
will effectually prevent their salvation, unless God, by his
Holy Spirit, makes them willing in the day of his power.
O, how inexcusable must sinners appear, when nothing but
their own voluntary wickedness renders the great work of
regeneration necessary to their salvation !
Respecting the doctrine of regeneration, we may further
observe that it is an instantaneous change of heart. There
has been no point of time when those who have become
the subjects of regeneration were neither saints nor sin
ners. As the resurrection of the dead, at the last day,
will be in a moment, in the twinkling of an eye, so is
this spiritual resurrection. Regeneration, when com
pleted, is but a partial change of heart. If this, there
fore, were a gradual work, who could be able to judge
when the degrees of it amounted to a saving change ? If
regeneration be any thing new, it must be produced in
stantaneously. We may notice further, —
It is a work imperceptible at the moment, and realized

118 SYSTEM OF DIVINE TRUTH.
only by its effects. " The wind bloweth where it listeth,
and thou hearest the sound thereof, but canst not tell
whence it cometh, nor whither it goeth : so is every one '
that is born of the Spirit." As Adam could realize nothing
of his own creation, till he found himself completely in
existence, so it is in the spiritual creation or regeneration.
Of course, man cannot be supposed to perform any part
in the glorious work ; nor is there, strictly speaking, any
agency whatever cooperating with the divine agency in
producing the new heart. " If any man be in Christ,
he is a new creature ; old things are passed away, and
behold all things are become new. And all things are
of God, who hath reconciled us to himself by Jesus
Christ." Regarding, however, the distinction between common
grace, and special grace, we may notice many effects of
divine influence and divine restraints which fall far short
of producing a new heart. Men often appear externally,
and through the influence of what is called common
grace, to be almost Christians. And this common grace
has in its nature a strong tendency to bring about a reno
vation of the heart. Still, without special grace, it is utterly
ineffectual. We observe further. God usually takes certain meas
ures with those whom he is about to regenerate, which
are, in some respects, preparatory to this glorious work.
He calls their attention to the reading and ministry of the
word, or arrests their attention by special providences.
He sends the arrows of conviction into their consciences,
and leads them to a sense of their awful sin and danger.
All these fall short of special, regenerating grace ; but
without these preparatives we rarely hear of an instance
of regeneration. On the day of Pentecost there was pow
erful preaching ; miracles also were wrought, and the
most agonizing conviction of sin was felt : particular in
struction was given to multitudes, who cried out in the
assembly, " Men and brethren, what shall we do ? " All
these things took place before there was a symptom of
regeneration. Afterwards, when their minds were pre
pared to appreciate the grace of God, and to obtain a more
-clear understanding of the things of Christ's kingdom,

REGENERATION. 1 19
three thousand were found who gladly received the word
and were baptized. This is a lively specimen of the
manner in which God usually calls in his elect by regen
erating grace. We here observe the same mode of di
vine proceeding which has been observed in all the sub
sequent displays of regenerating grace. This was the
method taken with Paul, in the process of his conviction
and conversion. He was slain by the law, and cried out,
in agony of soul, " LoTd, what wilt thou have me to do ? "
After this he was regenerated. The instances here men
tioned correspond with the promises of Christ to his disci
ples to send them the Comforter, who should guide them
into all the truth. It is added, " And when he is come
he shall reprove the world of sin, of righteousness, and
judgment." Such is the method, and such are the means,
by which God carries on his work of regenerating grace.
But we are to remember the means are in the hand of the
Lord, and not of men.
We further observe, on this subject, that regeneration is
an unconditional work of God. By this is meant, that it
is not a favor granted in consequence of any thing done
as a condition, on which it had been promised. It is said
expressly, " Not by works of righteousness which we
have done ; but according to his mercy, of his own will,
he saved us by the washing of regneration, and renewing
of the Holy Ghost." Some suppose that although sinners
can do nothing meritorious of salvation, yet they can pray
for a new heart, and take hold of the promises: "Ask,
and it shall be given you." — " Every one that asketh
receiveth." But is it not declared to all the unregenerate,
" Ye ask, and receive not, because ye ask amiss " ? It is
absurd to suppose that regeneration is conditional, when it
is, in itself, the very beginning and foundation of all right
exercises of heart, and all works of righteousness. And
were it possible that, with an unrenewed heart, mankind
could perform acceptable sacrifices to God, and do works
of righteousness, surely regeneration would be needless.
Further to illustrate the doctrine, we may observe, that
although it is a mighty work of God alone to renew the
depraved heart, yet the subject of this divine operation is
active and voluntary. Mysterious as this statement may

120 SYSTEM OF DIVINE TRUTH.
appear, it is plainly made by the apostle : " Work out
your own salvation with fear and trembling ; for it is God
who worketh in you, both to will and to do, of his good
pleasure." If it be a question, therefore, whether men
are active or passive in regeneration, the answer may be,
that, in one sense, they are active, and, in another sense,
they are passive. As respects the cause of a new heart,
God decides the question : " A new heart will I give you,
and I will cause you to walk in my statutes." But as
respects the change itself, which takes place in the moral
exercises and affections of the heart, men, who are the
subjects of this work of God, are constantly active. They
do as actually and voluntarily turn to the Lord, as if there
were no other agency but their own employed. The dis
tinct agency of God and man is the same, in this case, as
in all others in which divine influence is said to operate on
the hearts of mankind. Their hearts are also constantly
active. There always is, in the sense which has been
stated, a coincidence, though not, strictly speaking, a co
operation of divine and human agency ; but no interfer
ence of one with the other. All the exercises of our
minds are alike free and voluntary, and alike subject to
the direction of the all-wise and omnipotent Jehovah. On
this ground it is that we are justly required to make to
ourselves a new heart, and a new spirit ; to turn from all
our transgressions, to repent and believe the gospel. All
our affections and volitions are as entirely our own as if
we were perfectly independent. Whether, therefore, we
are regenerate or unregenerate, we are under all possible
obligation to be holy, and faithfully to perforin every duty.
But the fact is, that, left to ourselves, with the door of
mercy wide open, we shall never even set a foot on the
threshold. We have loved strangers, and after them we
will go. To subdue the stubborn hearts of sinners, there
fore, and make them sweetly accord with Christ in the
glorious scheme of redemption and salvation by grace,
is the peculiar work of the Holy Spirit. And how won
derful is the forbearance and rich grace of God, in the
conversion of those who will not come unto Christ! The
guilt of such is far greater than if Christ had never been
revealed. Well may the apostle consider the gift of the

THE DOCTRINE OF ELECTION. 121
Holy Spirit, after Christ was rejected, as the unspeakable
gift ; and well may those who blaspheme against the Holy
Ghost be utterly, and forever, unpardonable. Amen.

ESSAY XVI.
THE DOCTRINE OF ELECTION.
To avoid the repetition of ideas and arguments con
tained in the preceding Essays, we may limit the present
discussion chiefly to the more appropriate meaning of the
word election, as it relates to the choice of the subjects of
grace and salvation.. This view of the doctrine of elec
tion may be stated in the following definition ; that from
the whole race of sinful men, God has, according to his
own most holy and eternal purpose, and for the richest
display of his own glory, chosen a certain number, con
sisting of particular persons exclusively, to be the happy
subjects of his special grace, and the heirs of eternal sal
vation, giving up all the rest to final condemnation.
That this doctrine is an important article in the system
of divine truth, may be argued from various considera
tions, some of which will be noticed.
1. It is evident from a consideration of our absolute
dependence on the grace of God for salvation. If sinful
men are dependent on divine grace for redemption, for
regeneration, for all the Christian graces, and for perse
verance to life eternal ; who can imagine that God does
all these things for a certain definite number of perishing
sinners, without a previous fixed purpose or choice so to
do ? Had there been no choice of God, that one should
be saved rather than another, when all were absolutely
dependent on him, how is it to be accounted for, that one
is taken, and another left ? One becomes a convert to
Christ, and another becomes a libertine and a reprobate.
Altogether more is done for one than for another, though
in similar circumstances. Says Paul to the real Christian,
" Who maketh thee to differ from another ?" Whoever
11

122 SYSTEM OF DIVINE TRU1H.
makes the difference, makes it by a voluntary purpose and
design ; and this is what we call election.
2. It may be observed, that the doctrine of God's de
crees, so far as it relates to the salvation of sinners, is
nearly, if not perfectly, identical with the doctrine of elec
tion. For God to decree the salvation of certain indivi
duals of the fallen race of men, is the same thing as to
choose their salvation. But we have found, that the de
crees of God extend to every event in the universe. Of
course, the election of certain individual sinners to salvation
is established. He that believes in God's infinitely wise
and holy decrees, will readily believe in the doctrine of
election, for it is necessarily implied in his decrees.
3. Unless we can suppose God to be indifferent respect
ing one of the greatest of all the concerns of his spiritual
kingdom, indifferent respecting the number or the per
sons who shall be saved, and the number or the persons
who shall be lost, we must concede to the doctrine of
election. But who can imagine, for a moment, that God
is indifferent in a case of such infinite magnitude ? Paul,
we find, was a " chosen, or elected vessel unto Christ, to
bear his name before the Gentiles, and kings, and the
children of Israel." Can any one suppose that it was a
matter of indifference in the mind of Christ, whether it
should be the persecuting Saul of Tarsus, or some other
man, who should do all this ? There were, doubtless,
many circumstances respecting this persecuting Saul,
which rendered it peculiarly important that he, rather
than any other man, should be converted, and should bear
the name of Jesus Christ among the Gentiles, and plead
his cause before the kings and potentates of the earth.
In this case there was no appearance of indifference in
the mind of Christ. He had, from eternity, made up his
mind4hat Saul himself, vile as he was, should be converted,
and should be the great apostle of the Gentiles. And
since the conversion of sinners is in all cases a matter of
infinite importance, and the reasons for the conversion
of one rather than another are perfectly clear in the di
vine mind, surely no one can conceive that God is indiffer
ent in any case whatever. Of course he has an election,
a choice, a fixed purpose, by which the wide distinction is
made among those who are equally dead in sin.

THE DOCTRINE OF ELECTION. 123
4. Another forcible argument is, that, considering the
character and perfections of God, it is infinitely best and
most desirable that he should designate the persons to
be saved, and the persons to be lost. In this most in
teresting and important part of the divine government, we
ought greatly to rejoice, rather than to murmur and re
pine. For we may rest assured, that the Judge of all the
earth doth right. A wide distinction actually takes place
among mankind, both as nations and as individuals. And
who would not choose, if such distinctions must exist, that ,
they should be under the direction of an infinitely wise
and Holy God, rather than of mere blind chance ?
But if it be infinitely best, and most desirable that God
himself should choose the objects of his favor, rather than
leave the infinitely important decision to another, we may
be assured that he will do it. He will have mercy on
whom he will have mercy, and he will have compassion
on whom he will have compassion.
Finally, the most clear and satisfactory evidence of
the doctrine of election is derived from the Holy Scrip
tures. The Bible most abundantly asserts this great and
glorious doctrine. The Savior speaks often and dis
tinctly of the elect, as of a certain number and certain
individuals, who were given him by the Father, to be the
subjects of special grace and salvation. " All that the
Father giveth me, shall come unto me ; and him that
cometh unto me, I will in no wise cast out." " I pray
not for the world, but for those whom thou hast given
me." To the Father he says in prayer, " As thou hast •
given him power over all flesh, that he should give eter
nal life to as many as thou hast given him." Speaking
of false prophets who should arise, Christ says, " They
shall deceive, if it were possible, even the very elect."
He informed his disciples, that they were the subjects of
his election. " Ye have not chosen me, but I have chosen
you, and ordained you, that you should go and bring forth
fruit, and that your fruit should remain." " Ye are not
of the world, but I have chosen you out of the world."
Christians are often denominated the elect. For by their
conversion to Christ, their election is made manifest.
" Elect, according to the foreknowledge 'of God the Fa-

124 SYSTEM OF DIVINE TRUTH.
ther." " He shall send his angels, and gather together
his elect." " Shall not God avenge his own elect ? "
" Who shall lay any thing to the charge of God's elect ? "
The apostles, also, fully confirmed the doctrine of elec
tion. When the Gentiles had begun to receive the gospel,
it is said, " God did visit the Gentiles, to take out of them
a people for his name." This was a selection of a part
from the whole. To encourage Paul in his labors at
Corinth, the Lord declared, " I have much people in this
city." These could be God's people, only by the election
of God, for as yet, they were for the most part in a state
of heathen idolatry. In the First Epistle of Peter, the
church is styled a chosen, or elected generation : and in
his Second Epistle, they who constitute the church are
called the elect, according to the foreknowledge of God
the Father. Paul, describing the woful state of the rep
robate Jews, makes this exception, that " there is a
remnant, according to the election of grace." Thus the
churches and followers of Christ are often denominated
the elect. The doctrine of election is established by a
single text respecting Jacob and Esau. " For the children
being not yet born, neither having done any good or evil,
that the purpose of God according to election might stand,
not of works, but of him that calleth, it was said unto her,"
their mother Rebekah, " The elder shall serve the young
er." As it is written, "Jacob have I loved, but Esau
have I hated." Between these twin brothers, the Lord,
by his own purpose and election, made a wide if not an
everlasting distinction.
Lest any should suppose that God's election takes place
in time, and has not been from eternity, we may notice
some testimonies on this head. To the Ephesians, the
apostle says, " According as he hath chosen us in him
before the foundation of the world, that we should be
holy." Also, in his second letter to the Thessalonians,
the apostle expresses his thankfulness to God for the
brethren beloved of the Lord, because " God had from
the beginning, or from eternity, chosen them to salvation,
through sanctification of the Spirit, and belief of the
truth." And again, the manifold wisdom of God, dis
played by the redeemed_and elected church of Christ, is

THE DOCTRINE OF ELECTION. 125
said to be " according to the eternal purpose, which he
purposed in Christ Jesus our Lord." And in fact, the
immutability of God implies, that his election and pur
poses are all eternal, and cannot be otherwise. For he is
without variableness, or shadow of turning ; " he is the
same yesterday, to-day, and forever."
Further to illustrate the doctrine of election, and if pos
sible to commend it to every man's conscience, we may
attend to some particular remarks.
1. The elect are not chosen to salvation on account of
any good disposition or moral excellency which they
possess, nor on account of any foreseen repentance, faith,
or obedience. Election, as well as regeneration, is of
free grace, and is absolutely unconditional.1 The subjects
of election are " chosen in Christ before the foundation of
the world," not because they are in any measure holy,
but " that they should be holy, and without blame before
him in love." " Who maketh thee to differ from another ?
and what hast thou, that thou didst not receive ? " The
difference that takes place between the elect and others
is the fruit and consequence, and not the ground and
reason, of their election. In the case of Paul, and many
others, election to salvation could not be owing to any
foreseen goodness. For it is abundantly evident that, in
their natural state, they were void of goodness, and that,
in their renewed and converted state, their goodness was
the fruit of the Holy Spirit. " By the grace of God,"
said Paul, " I am what I am."
The repentance, faith, and obedience of the elect were
indeed foreseen by the omniscient God. But they were
foreseen as the effects, and not as the cause of renewing
grace, and renewing grace was foreseen as the effect of
the election of God. Repentance and faith are the gift of
God, and this precious gift is the fruit, and not the cause
or condition of his election. Had it not been for the
election of God, and regenerating grace, never would there
have been an instance of repentance towards God, and
faith towards our Lord Jesus Christ. Yet we observe, —
2. No man is elected to salvation at all events, whether
be be holy or unholy, penitent or impenitent. For it is
plainly declared in the Scriptures, that sinful men are
11*

126 SYSTEM OF DIVINE TRUTH.
" chosen to salvation through sanctification of the Spirit,
and belief of the truth ; " " chosen in Christ, that they
should be holy, and without blame before him in love."
Do we not read, that we must " follow peace with all men,
and holiness, without which no man can see the Lord " ?
How great is the error and absurdity of those who say,
if they are elected, they shall be saved at all events ! and
if not, then at all events they shall be damned ! These
are rash and groundless conclusions from the doctrine of
election. Why does the apostle exhort us to give dili
gence to make our calling and election sure ? Repent
ance, faith in Christ, and holy obedience to the divine
requirements, which are considered as the condition of sal
vation, consist in the voluntary exercises of our own minds,
and they are considered as our own acts and deeds. With
out these, salvation is no where promised in the gospel.
Of course, a neglect of duty cuts off the hope of salvation
by the gracious election of God, and proves us to be of the
non-elect. 3. By electing a part of mankind to salvation, God does
no injustice to the non-elect. All have sinned, and fallen
under just condemnation. And all ought to be thankful,
rather than envious, that God extends his grace to any of
the fallen race of men.
From a view of the perfections of God, and of his
abundant grace, in the election and salvation of a multi
tude which no man can number, we may rest assured,
that were it for his own glory, and the general good to
save all mankind, all would be saved ; and even the uni
verse would be delivered from both moral and natural evil.
But, as matters are, " what if God, willing to show his
wrath and make his power known, endureth with much
long-suffering the vessels of wrath, fitted to destruction ;
and that he might make known the riches of his glory on
the vessels of mercy, which he had afore prepared unto
glory ? " If a wise king, having granted an act of pardon
to all his rebellious subjects, on condition of true peni-
tance, and finding all still persisting in their rebellious
temper, could devise a way whereby he could melt their
hearts into submission to Ins government ; he would then
be at his option, whether to melt the hearts of all, or of a

THE DOCTRINE OF ELECTION. 127
part only ; holding the rest as examples of vindictive
wrath and just punishment. If he can be sure to screen
as many criminals, and just such individuals, from guilt
and punishment, as the greatest good of his kingdom re
quires, does he do injustice to the rest ? Is it not then a
clear case, that the wise and holy election of God, by
which some are taken and others left, is consistent with
perfect justice, and is doing no injury to the non-elect ?
4. It is evident that, in his election, God is not a re
specter of persons. To despise the poor, and be partial
to the rich and honorable, is to respect persons. . But in
the exercise of mercy to the guilty there is scarcely room
for partiality. But, effectually to guard against the charge
of partiality, " God hath," generally speaking, " chosen
the poor of this world, and made them rich in faith, and
heirs of his kingdom." In the bestowment of his grace,
he has an undoubted right, if the general good require it,
to make the last first, and the first last. " Is it not lawful
for me to do what I will with mine own ? "
5. The doctrine of election is consistent with the free
offers and invitations of the gospel. It has been more
than once made manifest, in the discussion of the system
of divine truth, that all mankind, sinners as well as saints,
are free agents, and accountable to God. All mankind,
elect and non-elect, are under obligation to repent and
believe the gospel ; to love God and keep his command
ments ; to embrace the holy Savior, and be his faithful
followers. On God's part, " all things are now ready."
An all-sufficient atonement is made ; and nothing prevents
the salvation of sinners, but their own evil heart of unbe
lief. Salvation is offered to all ; and, of course, to the
non-elect, as well as the elect. These, in a state of nature,
when they cannot be distinguished from the elect, are the
proper subjects of the offers of the gospel. And when
the non-elect perish in their sins, the fault is wholly their
own. God, in his word and providence, evidently treats
mankind as free and accountable creatures ; and all the
offers, invitations, entreaties, and expostulations of the
gospel, are evfflently made with perfect sincerity. In an
important sense, he is not willing that any should perish,
but that all should come to repentance. In itself consid

128 SYSTEM OF DIVINE TRUTH.
ered, he has no pleasure in the death of him that dieth ;
but that he turn from his evil way and live. " Turn ye,
turn ye ; for why will ye die, O house of Israel."
6. The doctrine of election is so far from being a dis
couraging doctrine, as some suppose, that it is the basis
of all hope of salvation. Considering the lost state of
man, there is no other power but that of God which is
equal to the great work ; no other name, no other merit,
but that of Christ. And since he has determined to save
an innumerable multitude by his grace, there is a gleam
of hope in the case of all but the reprobate. All are
subjects of the exhortation, " Turn ye to the strong hold,
ye prisoners of hope." Amen.

ESSAY XVII.
REPROBATION, AND THE UNPARDONABLE SIN.
Connected with the doctrine of election, divines have
generally admitted the contrast, or what has been called
the doctrine of reprobation. " By God's decree of repro
bation, [to use the words of the assembly of divines,] is
meant his eternal purpose, according to his sovereignty,
and the unsearchable counsel of his own will, of passing
by all the rest of the children of men who are not elected,
and leaving them to perish in their sins, unto the praise
of the power of his wrath and infinite justice in their ever
lasting punishment." Rom. ix. 21, 22. " Hath not the
potter power over the clay, of the same lump to make one
vessel unto honor, and another unto dishonor ? What if
God, willing to show his wrath, and make his power
known, endured, with much long-suffering, the vessels of
wrath fitted to destruction ? "
That God has an eternal purpose, respecting the sin and
final condemnation of the non-elect, is as evident as that
he has an eternal purpose respecting the conversion and
final salvation of the elect. His purpose concerning the
non-elect is, indeed, clearly implied in his purpose con-

REPROBATION, AND THE UNPARDONABLE SIN. 129
cerning the elect. All are totally sinful and condemned ;
and if a certain number is selected from the rest, and
chosen to salvation, through sanctification of the Spirit,
and belief of the truth, the consequence is, and must be,
that the remainder perish in their sins. They are said to
be vessels of wrath, fitted to destruction. " Unto every
good work reprobate."
Not only is the final condemnation of all the non-elect
established by the eternal purpose of God, but, by the
same eternal purpose, the way and means of their destruc
tion are also established. As "all things work together
for good to them that love God, to them who are the called
according to his purpose ; " so, on the otb.er hand, all
things work together for evil to them that> hate God, to
them who are treasuring up wrath against the day of wrath.
All the means of grace, by which the saints are ripening
for eternal glory, are perverted by sinners, and become
the means of ripening them for everlasting ruin. All the
solemn and weighty doctrines of- divine truth, and espe
cially the doctrines of election and reprobation, when they
appear by their fruits in the conversion of one, and not
of another, excite great dissatisfaction in the hearts of
those who are in the way to destruction. The ministers
of the gospel, in their faithful labors for the good of souls,
are a " sweet savor of Christ in them that are saved, and
in them that perish. But to one, they are the savor of
death unto death ; and to the other, the savor of life unto
life." Sinners are gradually hardened by those very
means which, in their nature, tend most strongly to soften
their hearts. The most afflictive providences, which, for
a season, seem to break their hearts, are soon forgotten ;
and they return with increasing eagerness to their wicked
courses, and ripen faster than ever for endless woe. This
is the manner in which sinners are hardened. It is, per
haps, invariably effected by the abuse of some special
means of conviction. Thus it was that the heart of Pha
raoh was hardened. Miracles were wrought to enforce
the demand made by Moses, that the Israelites should be
released from their bondage. Miracles were a demonstra
tion of divine authority. This visible display of divine
authority was opposed and rejected by Pharaoh ; and, of

130 SYSTEM OF DIVINE TRUTH.
course, his heart was hardened. This was the way in
which Christ hardened the hearts of the Jewish priests
and rulers. He spake as never man spake, and he wrought
many miracles. In resisting these testimonies of the di
vinity of Christ, they became, at last, utterly hardened
and reprobate. Without remorse they could crucify the
Lord of glory. Thus, speaking of the elect and non-elect,
Paul draws the conclusion : " Therefore hath he mercy
on whom he will have mercy, and whom he will he hard
ened!." " The elect hath obtained it," hath obtained sal
vation, " and the rest were blinded." In this sense, though
not, perhaps, in the highest sense of the word, all the non-
elect are called reprobate. Accordingly, the apostle
Paul, having exhorted professing Christians to self-exami
nation, adds, " Know ye not your own selves how that
Jesus Christ is in you, except ye be reprobates?" i.e.
ripening for destruction.
The non-elect are called the vessels of wrath, fitted to
destruction, which implies as real a purpose of divine
wrath respecting them as the purpose of divine mercy
respecting the vessels of mercy.
Such are the instructions of the Scriptures respecting
that reprobation of the non-elect, which is considered as
a counterpart to the salvation of the elect. Reprobation,
considered as a judicial act of the Deity, remains to be
considered. In connection with the great and important doctrines
of Election and Reprobation, it may not be improper to
attempt an explanation and improvement of the very alarm
ing doctrine of the unpardonable sin. " There is a sin
unto death," says the apostle. And it appears to be in
consequence of this sin that God, by a judicial act, "gives
men up to uncleanness, through the lusts of their own
hearts ; gives them up to vile affections." It is added,
that, " as they did not like to retain God in their knowl
edge, God gave them over to a reprobate mind, to do those
things which are not convenient, being filled with all un
righteousness." The apostle, to the church of Thessa-
lonica, speaking of the man of sin, the son of perdition,
meaning the papal antichrist, who opposeth and exalteth
himself above all that is called God, or that is worshipped,

REPROBATION, AND THE UNPARDONABLE SIN. 131
— even him whose coming is after the working of Satan,
with all power, and signs, and lying wonders, and with
all deceivableness of unrighteousness in them that perish
because they received not the love of the truth that they
might be saved, — observes, that " for this cause God
shall send them strong delusion, that they should believe
a lie, that they all might be damned who believed not the
truth, but had pleasure in unrighteousness." We read
of those who are reprobate concerning the faith, and of
those who are abominable, disobedient, and to every good
work reprobate. These several passages of Scripture
suggest to us the doctrine of an actual reprobation of
heart, and an abandonment of God to the commission of
sin with greediness. Awful indeed must be that sin which
involves the whole soul and body in the slavery of Satan
and of ungodly lusts.
We now come directly to the inquiry, in what the un
pardonable sin consists ; and we find that a grand pecu
liarity of this sin is, that it is a sin against the Holy Ghost.
Although every sin is offensive equally to the Triune God,
yet certain crimes may be committed more directly against
one person of the Godhead than the others. Unbelief,
for instance, is a more direct affront to Christ, who is the
faithful and true witness, than to the Father, or the Holy
Ghost. Also, when sinners abandon themselves to all
kinds of immorality, and to the open violation of the di
vine law, they offer a more particular affront to God the
Father, who is our lawgiver, and to whom we are strictly
bound to yield obedience and honor. But when mankind,
with great audacity, oppose and vilify the special work of
divine grace in the conviction and conversion of sinners,
this is a more particular opposition and affront to the Holy
Ghost, who is the Spirit of all grace. In this consists the sin
unto death. It is a sin particularly against the Holy Ghost.
It is a daring opposition to the last efforts of infinite grace,
leaving no space for repentance.
Again we observe. It is an overt and external sin — a
sin which cannot be committed merely in the heart. It is
a blasphemy, or something equal to blasphemy, against
the Holy Ghost. Some have supposed that it must be a
sin of the tongue, and cannot be committed by any other
means but evil speaking. But Paul, who so narrowly

132 SYSTEM OF DIVINE TRUTH.
escaped the sin unto death, was not only a blasphemer,
but also a persecutor, and injurious ; and it is intimated,
that in all his wicked opposition to the church, and to the
glorious work of divine grace, he approximated to the un
pardonable sin. When he stood by, and consented to the
death of Stephen ; and when he punished Christians oft in
every synagogue ; and when he made havoc of the church,
and, entering into every house, hailed men and women,
and committed them to prison, and, when they were put
to death, gave his voice against them ; and when he re
ceived a commission and authority from the chief priests
and rulers to go to Damascus, to bind, and imprison, and
destroy all that called on the name of the Lord,. — it was
his general line of conduct, and not simply his evil speak
ing, which exposed him to the sin unto death. It is a just
maxim, that actions speak louder than words. The un
pardonable sin is, doubtless, an external sin committed
with great malice of heart, but not limited to the
tongue. We observe further. It is a sin against great light,
and against the clear dictates of a well-informed con
science. " This is the condemnation," said the Savior
to the reprobate Jews, " that light is come into the world,
and men love darkness rather than the light, because their
deeds are evil." To sin perversely, against a clear con
viction of gospel truth, and against the known and ac
knowledged operations of the Holy Spirit, is the most pre
sumptuous and desperate wickedness of which we are
capable. When the Savior pronounced, respecting the
enlightened and perverse Jews, that they " had no cloak
for their sins," the meaning was that they were reprobate,
or judicially hardened.
One thing further respecting the unpardonable sin is,
that it is the fruit and effect of great malice of heart, and
especially in view of the sovereignty of divine grace in
the conversion only of the elect. How great and desper
ate must be the malice of the heart, to induce a man, in
open and daring defiance of the conviction of his own
conscience, and in the full expectation of working out his
own damnation, to blaspheme against the Holy Ghost !
There is doubtless, in all impenitent sinners, a strong op
position of heart to God, to his government, and to the

REPROBATION, AND THE UNPARDONABLE SIN. 133
dispensation of his grace. Through the ignorance that is
in them, because of unbelief, and the blindness of their
hearts, many sinners, like the persecuting Saul of Tarsus,
strenuously and zealously oppose even the work of the
Holy Spirit. They declaim against awakenings and re
vivals of religion, and even persecute the zealous advo
cates for the work of grace. These, however, may be
far from a state of final reprobation. Only let their eyes
be opened to see and realize the truth as it is exhibited in
the Scriptures, and to see the awful depravity of their
hearts, and they feel as Paul did when the commandment
came. " When the commandment came sin revived, and
I died." Small and feeble is the malice of the common
enemies of Christ, compared with that of the desperado
who commits the unpardonable sin by doing violence to
his own conscience.
We have now, in a way of explanation of this capital
sin, found that it is a sin particularly against the Holy
Ghost, — that it is an overt and actual sin, consisting in
blasphemy or something equally malignant, — that it is a
sin against great light and conviction of the truth, — and
that it is the fruit and effect of great malice of heart.
Further light may be cast on this subject by what Paul
says respecting his own wicked conduct before his conver
sion. His statement is that he was a persecutor, a blas
phemer, and injurious. But, says he, " I obtained mercy
because I did it ignorantly in unbelief; " plainly implying,
that had he done the same things understandingly, and
with a clear conviction, that, by opposing the wonderful
work of divine grace, he was opposing the Holy Ghost,
and sealing his own damnation, he could never have ob
tained mercy. His ignorance, though but a slender excuse
for his audacious conduct, was a palliation of his guilt, and
rendered his sin pardonable.
Again. We have clear light and instruction respecting
the sin unto death, from the reply of our Lord to the
cavil of the chief priests and scribes, that he cast out
devils by Beelzebub, the prince of devils.
In reply to this cavil, our Lord, by the most conclusive
reasoning, convicted the malicious cavillers, even on their
own principles, and pronounced them guilty of the un-
12

,134 / SYSTEM OF DIVINE TRUTH.
pardonable sin. " How can Satan cast out Satan ? For
a kingdom divided against itself cannot stand. And if I
by Beelzebub cast out devils, by whom do your children
cast them out ? " By whom do the children or prophets
of Israel perform miracles ? By whom did Moses and the
prophets perform miraculous works, to attest to their di
vine authority ? It is an established point, and justly
taken for granted by you, and by all the Jews, that mira
cles are a sure testimony of divine power and authority.
By miracles were all your Scriptures authenticated. Ac
cordingly, Nicodemus, one of your chief rulers, frankly
made to me this concession, " We know that thou art a
teacher come from God ; for no man can do the miracles
that thou doest, except God be with him." You know
that I establish my claims, and vindicate my cause, in the
same way, and by the same means by which Moses and
the prophets have established their, claims-, and vindicated
their cause. Even ye yourselves, convened in solemn
Council, have been constrained to say one to another,
" What shall we do ? for this man doth many miracles.
If we let him thus alone all men will believe on him, and
the Romans will indeed come, as he has prophesied, and
take away both our place and nation." It is a given point,
according to your own principle, that all men ought to
believe on me. You know that your cavil about my mir
acles goes as far to destroy the authority of Moses and
the prophets, as to destroy my authority. You see the
same evidence of the power and agency of God in my
miracles, as in the miracles of Moses and the prophets.,
You allow, and maintain, that all their miracles were
wrought by the Spirit of God, and you have now full con
viction in your consciences, that I also work miracles by
the Spirit of God. The Spirit of God, as you well know,
is the immediate agent by which I work miracles, as he
was the immediate agent by whom Moses wrought mira
cles. For he is the immediate agent by whom every
work is effected. " And if I cast out devils, and perform
miracles by the Spirit of God, then the kingdom of God
is come unto you," and j'ou resist the kingdom of God at
the hazard of your souls.
The Savior having concluded his argument, and con-

REPROBATION, AND THE UNPARDONABLE SIN. 135
founded the cavillers, solemnly charged them with the un
pardonable sin, in the following words: " Wherefore, I say
unto you, all manner of sin and blasphemy shall be for
given unto men ; but the blasphemy against the Holy
Ghost shall not be forgiven unto men. And whosoever
shall speak a word against the Son of man, it shall be for
given him : but whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world,
nor in the world to come." In Mark's Gospel it is more
plain. " He that shall blaspheme against the Holy Ghost
hath never forgiveness, but is in danger of eternal damna
tion ; because they said he hath an unclean Spirit." Be
cause they said that he cast out devils by Beelzebub.
Thus it appears that- the cavilling scribes and' chief
priests were guilty of the unpardonable sin, and this
plain case casts light on the general subject. From this,
we are led to conclude that the direct and immediate
agency of God, on the minds of mankind, is the agency
of the Holy Ghost. Also the agency of God, by which
miracles are wrought, is as particularly considered to be
the agency of the Holy Ghost, as that by which the Holy
Scriptures were divinely inspired. , With equal propriety
we may conclude that the immediate agency by which
the world was created, and is preserved and governed, is
particularly that of the Holy Ghost. It follows, there
fore, that the sin unto death may be committed in various
ways. It may be committed by maliciously cursing and
blaspheming against the Holy Scriptures, as well as by
directly blaspheming against the Holy Spirit, by whom
they were divinely inspired. Blasphemy against the
church of Christ, by those who acknowledge that its
members are born of God, is indirect blasphemy against
the Holy Ghost. Maliciously declaring that this world is
a pernicious system, and was created by Beelzebub, and
that it is under the direction of the infernal spirits, would
probably be considered as of the nature of the un
pardonable sin.

136 SYSTEM OF DIVINE TRUTH.

IMPROVEMENT.

1. It is natural to inquire, why this kind of sin is un
pardonable. Why any sin should be unto death, is not
for us to d_ecide. God giveth not an account of this mat
ter. But it is perhaps both lawful and useful to inquire,
why it should be this particular sin. It is not because this
sin exceeds the merit of Christ's blood. For the merit of
his blood is infinite. Nor is this, or any other sin, un
pardonable, for the want of a disposition in the divine
mind to exercise mercy. For the mercy of the Lord is
infinite, and it endureth forever. In an important sense,
it is said that he is not willing that any should perish, but
that all should come to repentance. " For I have no
pleasure in the death of him that dieth, saith the Lord
God." Why, then, is this sin against the Holy Ghost un
pardonable ? It is so, probahly,J)ecause it is the greatest '
of all sins.* Since there must beta, sin, never to be for
given, it appears to be a dictate ofVjustice and propriety
that this should be the greatest of all sins. The greatest
of all crimes are made capital, rather than smaller crimes,
in civil government. The murderer, rather than the petty
thief, must surely be put to death. The work of the
Holy Spirit, especially in the conversion of sinners who
have utterly rejected the Savior, is the last effort of in
finite love and mercy. If this be maliciously rejected and
blasphemed, what can be expected but " a certain, fearful
looking for of judgment and fiery indignation, which shall
devour the adversaries " ?
2. From the view we have taken of the unpardonable
sin, it is evident that no person who has a tender con
science and a trembling heart is yet guilty of it. It is
the hardened, presumptuous, audacious wretch who has
been guilty of the sin unto death. They pretend to be
above such childish and effeminate anxieties. They,
therefore, who have the greatest anxiety and the most
terrible apprehensions are in the least danger of final rep
robation. They are kept from the great, transgression.
* Some suppose this sin to be unto death, on account of its nature
and tendency. On this point I feel diffident.

REPROBATION, AND THE UNPARDONABLE SIN. 137
3. We learn that no one ought to despair of salvation
on account of a deep and overwhelming sense of sin and
guilt. This is so far from a state of reprobation, that
it is the very state of mind into which sinners are gen
erally brought previous to a saving conversion to Christ.
4. It appears, from the subject, that the unpardonable
sin is probably committed by multitudes, and committed
much more frequently at the present day than it was in
the days of Christ and the apostles. As light increases,
from age to age, the corruptions of the human heart are,
of course, more and more excited, and more frequently
do the cavilling enemies of God break out in malicious
opposition to the work of divine power and grace. Espe
cially is there great danger of the sin which shall never
be forgiven, in seasons of special awakening. Then the
distinguishing and sovereign grace of God is made mani
fest, and the enmity of many hearts is enkindled As
was said concerning the ministry of Christ, so may it be
said concerning all special seasons of awakening, that
the thoughts of many hearts are revealed. And some
hearts are revealed with awful symptoms of reprobation.
Do not some even boast, that having had experience of
all that there is in religion, they have found it to be a
cheat ? Do they not speak lightly, and even blasphemous
ly, of the special works of the Holy Ghost ? And may
we not fear that their case is hopeless ?
Finally. It is to be considered that the time draws
near when all the sin of the finally impenitent will be
come unpardonable. The inhabitants of the world of woe
will be forever given up to the unpardonable sin. It is
therefore incumbent upon all, not only to avoid the sin
unto death, but to repent of all their sins, and, through
faith in the Lord Jesus Christ, to embrace and enjoy the
hope of eternal life.
12*

138 SYSTEM OF DIVINE TRUTH.
ESSAY XVIII.
REPENTANCE AND CONVERSION.
In attending to the doctrines of election and reproba
tion, we have found that God has not chosen any sinful
men to salvation, unconditionally, and at all events. For
it is expressly declared in Scripture, that he " hath cho
sen them in Christ, before the foundation of the world,
that they should be holy, and without blame before him
in love : " and that he hath " chosen them to salvation,
through sanctification of the Spirit and belief of the
truth." We are also exhorted by the apostle, to " follow
peace with all men, and holiness, without which, no man
shall see the Lord." We find, therefore^ that faith and
holiness, and sanctification of heart, are the necessary
conditions of salvation. And the particular acts and ex
ercises of holiness, which are noted in the Scriptures of
truth as the special conditions of salvation, are repentance '
towards God, and faith towards our Lord Jesus Christ.
Repentance and Conversion may, therefore, be the sub
jects now to be discussed, These are so nearly the same
thing, as may render a separate consideration of them en
tirely unnecessary. Repentance, according to the most
literal meaning of the word, in its common use, is a deep
regret and sorrow of heart for sin ; and this, not so much
on account of its fatal consequences to ourselves, as on
account of its odious and hateful nature, and of its ten
dency to the dishonor of God, and to the ruin of his holy
kingdom. Repentance, according to the strict meaning of the
word in the original language, seems to be, or to* imply, a
change of mind, a change of counsel, or a coming to
one's senses, and to a right mind and right feelings to
wards the law and government of Jehovah. Conversion
also signifies turning about ; and, in religious sense, turn
ing from sinful courses and sinful objects. In an appro
priate sense, it signifies returning unto the Lord. " Let
the wicked forsake his way, and the unrighteous man his
thoughts ; and let him return unto the Lord, and he will

REPENTANCE AND CONVERSION. 139
have mercy on him, and unto our God, for he will abun
dantly pardon." Sinners, in their impenitency, depart
from God, and pursue the paths of error and iniquity.
They wander, and love to wander. They follow after
vanity, and choose the road to death. By repentance and
conversion, they, both in heart and practice, return unto
the Lord. Repentance, if it be distinguishable from con
version, is a term which has more particular reference to
the exercises of the heart ; but conversion is a term which
has more particular reference to the external practice.
Repentance and conversion are evidently the first fruits of
regeneration by the Holy Spirit ; by which a principle of
holiness is begotten in the hearts of Grid's elect. Of
course, these are holy exercises. As sucri, they are re
quired in the Book of Ezekiel. " Repent, and turn your
selves from all your transgressions, so iniquity shall not
be your ruin." " Turn yourselves, and live ye."
As a further illustration of this subject, we notice that
repentance is said to be towards God, probably meaning
that it is more particularly towards God the Father.
" Testifying both to the Jews, and also to the Greeks, re
pentance towards God and faith towards our Lord Jesus
Christ." Repentance and conversion, which are towards
God, have not so particularly Christ and his atonement,
and "the apprehension of the mercy of God in him," for
their object ; as God the Father, who is the great law
giver and governor of the universe. Repentance and
conversion to God, imply a special and cordial ac-
knowedgment of the justice of the law, and an appro
bation of the divine government. " The law of the Lord
is perfect," says the true penitent, " converting the soul."
The truly penitent soul returns to God with humility of
heart and godly sorrow, not so much from the hope of
forgiveness and salvation, as from a sense of the impor
tance of the divine law, and the hatefulness of all trans
gression. Repentance implies self-loathing, and self-ab
horrence. " I abhor myself, and repent in dust and
ashes." It implies true submission, unconditional sub
mission to God. " Not my will, but thine be done." It
implies a hearty approbation of his righteous judgments.
" Seven times a day will I praise thee, because of thy
righteous judgments."

140 SYSTEM OF DIVINE TRUTH.
Thus it appears, that true repentance and conversion
to God are the first, and the immediate fruits of that
change of heart, which is effected by the washing of re
generation, and the renewing of the Holy Ghost. All
who are the happy subjects of renewing and sanctifying
grace, find themselves and one another walking in a new
course, pursuing new objects ; renouncing in a good
measure the things of the world ; seeking first the king
dom of God, and the righteousness thereof. " Old things
are passed away, and, behold, all things are become
new." EXPLANATORY AND PRACTICAL REMARKS.
1. Repentance and conversion to God are evidently
the free and voluntary exercises of the human mind. In
these exercises, the true penitent is not passive, but alto
gether active. On this ground it is that sinners are ex
horted and commanded immediately to repent, and turn
from all their transgressions. " God now commandeth
all men, every where, to repent." A summary of all
that God requires of sinners is no less than this, "That
men should repent and turn to God, and do works meet
for repentance." " Repent and be converted," or rather
convert, as it is in the original language, " that your sins
may be blotted out." " Turn ye, turn ye," is the em-
phatical language of God to his rebellious people, " for
why will ye die, O house of Israel ! " It is hence evi
dent, that repentance is a perfectly free and voluntary
act of the sinner, performed in the full possession of
moral liberty and free agency.
2. It is equally plain from Scripture, however, that re
pentance and conversion are the gift of God, and are
the effects of his own infinite power and grace. On the
day of Pentecost, the distressed and convicted multitude,
who were pricked in the heart, and who cried out, " Men
and brethren, what shall we do ? " were directed to re
pent. This was their indispensable duty, and an impor
tant and necessary condition of their salvation. But the
three thousand converts were evidently brought to repent
ance by the power of the Holy Ghost. That day was
memorable, on account of the work of the Lord, and not

REPENTANCE AND CONVERSION. 141
on account of any thing effected by human agency. If
so, then repentance and conversion are the gift of God.
This point is further established, by what is said con
cerning the success of the gospel at the house of Cor
nelius. When Peter had distinctly rehearsed this matter
to the Christian brethren at Jerusalem, they glorified
God, saying, " Then hath God also to the Gentiles grant
ed repentance unto life." Repentance, it appears, is a
heavenly gift, a rich grant from the Father of mercies.
In the prophecy of Jeremiah, we have a plain testi
mony of divine agency in producing genuine repentance,
and a saving conversion to God. " Turn thou me, and I
shall be turned, for thou art the Lord my God. Surely,
after that I was turned, I repented ; and after that I was
instructed," or spiritually taught, " I smote upon my
thigh ; " a token of contrition. Ezekiel also bears the
same testimony. " A new heart will I give you, and a
new spirit will I put within you ; and I will take away
the stony heart out of your flesh, and I will give you an
heart of flesh : and I will put my Spirit within you, and
cause you to walk in my statutes, and ye shall keep my
judgments, and do them. Then shall ye remember your
own evil ways, and your doings that were not good ; and
shall loathe yourselves in your own sight for your iniqui
ties, and for your abominations." Repentance is, invaria
bly, the free act of the humble and contrite heart ; and
yet it is, invariably, the effect of divine influence on the
heart This matter is set in the clearest and most con
spicuous light, in Paul's noted charge to Timothy. The
doctrines of divine and human agency are, in a manner,
blended together in these words ; " In meekness instruct
ing those that oppose themselves, if God, peradventure,
will give them repentance, to the acknowledging of the
truth, and that they may recover themselves out of the
snare of the devil, who are taken captive by him at his
will." Thus evident it is from the Scriptures, that al
though God gives repentance to the acknowledging of the
truth, by his own infinite power, yet the subjects of it
are never deprived of free agency, for a single moment ;
but, in an important sense they do, by their active peni
tence, recover themselves from the slavery of sin and

142 SYSTEM OF DIVINE TRUTH.
Satan. This is agreeable to our own observation. We
are sometimes witnesses of the power of the Holy Spirit,
in the conversion of sinners ; and, at the same time, wit
nesses of the voluntary agency of the converts, in their
penitence and holy conversation.
3. We remark, that repentance. does not imply a sor
row for sin, considered merely as an event of Providence,
which will be overruled for the general good. On this
ground, Joseph administered comfort, rather than rebuke,
to his wicked and cruel brethren. _" Now, therefore, be
not grieved nor angry with yourselves that ye sold me
hither ; for God did send me before you to preserve life." -
" As for you, ye thought evil against me ; but God meant
it unto good." You acted a criminal part ; but the event
brought about by your conduct was as important as the
existence of the church. The same may be said re
specting all the sin in the universe. In itself considered,
it is an awful and inexcusable evil ; but as an event,
which is necessary for the richest display of the glory of
God, in the great work of redemption, and for the great
est final good and happiness of the intelligent system, it
is not to be considered as a subject of regret. Thus it
appears that evangelical repentance, or godly sorrow for
sin, does not imply a sorrow that God has suffered sin to
take place in the universe. Such a sorrow as this would
be reproachful to the ever blessed God.
4. Scarcely any other Christian virtue is so visible in
its fruits as genuine repentance. Hence we see the per
tinency of the exhortation, " Bring forth, therefore, fruits
meet for repentance." It produces so great a change of
views, of sentiments, of conduct and conversation, that
the fruits must be visible to every candid observer. In
stead of self-justification, which is so congenial to the
natural heart, the language of the true penitent is, " Be
hold, I am vile ! " "I abhor myself, and repent in dust
and ashes." The truly penitent distinguish themselves
from the world, by refraining from all vain company, all
filthy conversation, all lying and slander, all profanity,
rioting and lewdness ; all railing and strife ; all oppres
sion, injustice, and knavery. By the truly penitent, the
Sabbath is " called a delight, the holy of the Lord, hon-

REPENTANCE AND CONVERSION. 143
orable." It is remembered and sanctified. The wor
ship of God, social and secret, family worship in particu
lar, is constantly and delightfully observed. The ordi
nances of Christ are devoutly celebrated. The true peni
tent is also humble, solemn, circumspect ; always ready
to confess his faults, always disposed to esteem others bet
ter than himself, more worthy of honor — and he " seeks
not the honor that cometh from men, but that which
cometh from God only." He is sober, chaste, temperate
in all things. By these preeious fruits of repentance, the
subjects of this grace are easily distinguished from the
impenitent and the ungodly. " By their fruits ye shall
know them." ;
In the discussion of the doctrine of repentance, we see
how widely different it is from that compunction and hor
ror of conscience which drove Judas Iscariot, and which
has driven thousands of wretched mortals, to despair and
suicide. We see how widely it differs from the sorrow of
the world, that worketh death. True repentance and
conversion beget no gloominess and horror of mind, no
painful sensations, except such as are conducive to godli
ness. It is a chosen and pleasing exercise of the re
newed heart. The valley of humiliation is a pleasant
valley. Conscious of a broken and contrite heart, the
true penitent draws sensibly near to God, and offers such
sacrifices as he will not despise. In his own view, he
sinks to nothing, that God may be all in all. IJjs chief
object for time and eternity is to glorify God, and to see
his glory. He accounts it a privilege to be humble, and
to abhor his selfish heart ; and he cherisheth these views
and exercises, as the only preparation for the inheritance
of the glories of the heavenly state.

144 SYSTEM OF DIVINE TRUTH.
ESSAY XIX.
THE CHRISTIAN FAITH.
Having discussed the doctrine of repentance, it is in
systematic order to attend, in the next place, to the doc
trine of the Christian faith ; for these two ingredients
constitute all the essentials of the Christian character.
The primary and literal meaning of the word faith, is
believing. To believe what a man testifies, is to have
faith in his testimony. To believe in what God testifies,
is to have faith in Qod. Faith has respect to things which
cannot be absolutely known, but which depend for their
proof on certain testimony. Where absolute knowledge
ends, there faith begins. And faith is a proper and ne
cessary substitute for knowledge. In matters which ex
ceed the knowledge and comprehension of men, we have
to confide in God, who gives ample proof of whatever he
declares. But this is not the whole that belongs to the
definition of Christian faith ; for all that is implied in this
belief of the divine testimony is nothing more than a
speculative faith, which the devils, as well as men, may
possess. But in the Christian faith, much more is implied
than a simple concession and a cold assent to the divine
testimonies. Sinners may believe, speculatively, in all
the testimonies of God, being rationally convinced of
their truth. They may believe, and even contend for the
truth, respecting the character and government of the
Most High ; and respecting the perfections of that law,
by which they stand condemned to utter and eternal de
struction. They may indeed believe in all the doctrines,
precepts, and institutions of the gospel, with a heart bit
terly opposed to all the articles of their speculative faith.
This faith, however clear and strong it may be, is far
from being the Christian faith ; for the Christian faith is a
" faith which works by love." Holy love is the source
and fountain from whence proceed all the Christian vir
tues, and all Christian conduct. Repentance and humil
ity of heart, as well as the Christian faith, work by love.
Hope and confidence in Christ work by love. When the

THE CHRISTIAN FAITH. 145
heart is renewed by regenerating grace, every Christian
exercise flows spontaneously from it, as streams from a
copious fountain. Repentance takes the lead, and faith,
hope, and joy in God, follow in close succession. All
the fruits of the Spirit are, by the apostle, resolved into
one head or fountain. " The fruit of the Spirit is love."
Thence follow the whole concatenation of virtues, "joy,
peace, long-suffering, gentleness, goodness, faith, meek
ness, temperance." Among the rest we find that faith
holds a conspicuous rank — "¦faith which works by love."
From these general remarks on the Christian faith, we
may now proceed to a more strict definition. In the Holy
Scriptures, we find many things recorded which serve to
explain this doctrine. The most correct definition, Heb;
xi., is in these words : " Now faith is the substance of
things hoped for, the evidence of things not seen." The
objects of evangelical faith are always invisible, during
the present life. They are things concerning which we
can have no knowledge, except so far as we are informed
by divine revelation. But, by faith in God's testimonies,
we realize unseen objects almost as clearly as we do the
objects of sight. Especially is this the case, since the
objects proposed are such as meet the wishes and desires
of our hearts. Things hoped for are easily believed ;
and things both hoped for and believed are in a high de
gree realized. Things which we neither hope for, desire,
nor expect, scarcely have an existence in our minds.
They are void of any reality, in our daily meditations.
But how strongly and interestedly do' we anticipate the .
darling objects of our belief and our hope !
Not only is faith the substance of things hoped for,
but it is the evidence of things not seen. So cordially
does it embrace the great system of divine truth, and the
things relating to Christ's kingdom, that a little evidence
is sufficient for their confirmation. If a man greatly de
lights in the doctrines, laws, and testimonies contained in
the Holy Scriptures, he feels no want of evidence for
their support. In the exercise of true faith, the law of
the Lord appears to be perfect ; and the plan of infinite
wisdom and grace, by which the law is vindicated, and
sinners saved, appears to be most glorious. The true be-
13

146 SYSTEM OF DIVINE TRUTH.
liever feels no need of any greater evidence than he has
already, of the truth of the Christian system. He em
braces it readily, because his heart is in it. Thus it ap
pears, that " with the heart, man believeth unto right
eousness." Of the things which have been stated, this is a sum
mary : that the true Christian faith is a cordial belief
and approbation of the whole system of revealed truth,
as it is recorded and testified in the Holy Scriptures ;
and, especially, a most cordial belief and confidence in
the Lord Jesus Christ, and in the plan of redemption, by
his atoning blood. For, of all the mysteries revealed
in the Bible, this is the greatest and the most glorious.
" Without controversy, great is the mystery of godliness.
God was manifest in the flesh, justified in the Spirit, seen
of angels, preached unto the Gpntiles, believed on in the
world, received up into glory." Every object or article
of the Christian faith is a revealed mystery ; and to the
believer, is glorious. We read of the " mystery of God,
and of the Father, and of Christ, in whom are hidden all
the treasures of wisdom and knowledge." To believe,
and rejoice, and confide in all these mysteries so clearly
revealed, is the exercise of evangelical faith. A lively
description of this faith we have in these words of the
apostle : " Whom having not seen ye love, in whom,
though now ye see him not, yet believing, ye rejoice
with joy unspeakable and full of glory." This joy of
the Christian faith arises, not so particularly from any in
terest of our own, which is secured by it, as from its
tendency to glorify God, and to promote the great inter
ests of his kingdom. It arises, not from an apprehension
of our being made more worthy of the kingdom of heaven.
For a sense of sin and unworthiness constantly increases,
in proportion to the increase of the Christian faith. A
view of the wonderful work of redemption, by the blood
of Christ, and of its glorious fruits, is one of the princi
pal sources of joy and transport, in the hearts of true
believers. When the blessed Savior had finished his
ministry among men, he said to the Father, " I have glo
rified thee on the earth ; I have finished the work which
thou gavest me to do." To him these were sources of

THE CHRISTIAN FAITH. 147
unspeakable joy- Faith produces the same mind that
was in Christ Jesus ; the same joys and the same sor
rows, the same temper of heart, and the same line of
conduct. " If any man will be my disciple, or will come
after me, let him deny himself, and take up his cross, and
follow me." Those who are truly humble and self-con
demned, who feel justly deserving of eternal misery,
notwithstanding all that they can do or suffer in this life,
are pleased with the plan of salvation by the cross of
Christ. For this corresponds exactly with the views
which they entertain of God and of themselves. They
find that the law of God, in which they now delight, for
bids the exercise of mercy, until it is vindicated and hon
ored by an infinite sacrifice for sin. They are satisfied
and pleased that God should glorify his justice, as well
as his mercy, be the consequences what they may, as
respects themselves and their fellow-men. Accordingly,
they see all the divine attributes displayed by Jesus
Christ. He appears, as he really is, the chief among ten
thousand, yea, altogether lovely.

* 1. If faith springs from love, and love is the fulfilling
of the law, it follows, that the natural and genuine effect
of faith is holy obedience to the commands of God.
Nothing gives the divine law such a predominating influ
ence upon the heart and life, as the Christian faith. Abra
ham was strong in faith, giving glory to God ; and who,
of all the human race, ever yielded such obedience to
God ? Who, but the Father of all them that believe, was
ever found ready and willing, at the divine command, to
offer a darling son, and a child of promise, as a burnt sac
rifice ? " Abraham believed God, and it was counted tap
him for righteousnes ; and he was called the friend of
God." Every true believer is the friend of God, and, of.
course, obedient to his law. In short, nothing but faith
gives security for a holy and obedient life. " Do we, then,
make void the law through faith ? God forbid ; yea, we
establish the law." Do we, by the doctrine of faith in
Christ, render obedience to the law of God unnecessary

148 SYSTEM OF DIVINE TRUTH.
to salvation ? In what, then, does the Christian religion
consist ? And how does Jesus Christ save his people from
their sins ? What, but a holy obedience to God, consti
tutes a moral difference between believers and infidels ?
Concerning those who profess that they know God,
but in works deny him, it is said, that they are " abomina
ble, and disobedient, and to every good work reprobate."
2. It is evident from the discussion of this subject, that
evangelical repentance is implied in the Christian faith.
In the order of nature, if not of time, repentance must be
antecedent to faith in Christ. For no one can possibly be
reconciled to Christ, and to the doctrine of salvation by
his atoning blood, without real humility of heart, and
godly sorrow for sin. For, by the vicarious sufferings and
precious blood of Christ, sin is utterly condemned, and
the law is magnified and made honorable. The heart that
embraces the Savior by a living and approving faith must
certainly be a penitent and broken heart. True believers
are those who accept the punishment of their transgres
sions, as it is exhibited by the cross of Christ, and justify
the law and government of God. But these exercises of
heart imply genuine repentance. Thus, in the order of
nature, and in fact, repentance precedes evangelical faith,
and is preparatory to it. In the order of expression, re*
pentance commonly precedes faith. " Repent ye, there
fore, and believe the gospel." The apostle Paul's testi
mony was, repentance towards God, and then faith to
wards the Lord Jesus Christ. A believer, in a state of
impenitency, is, at best, but a mere speculative believer,
and a stranger to that faith by which the heart is purified.
Accordingly, the first object of the ministry of John
the Baptist was, to inculcate the duty of all men to re
pent ; and this duty was urged expressly, as the necessary
qualification of heart to believe on him that should come
after him, that is, on Christ. For the same purpose
Christ sent forth his disciples to preach, saying, " Repent,
for the kingdom of heaven is at hand." The kingdom
of heaven was to be inherited by faith ; but not by
the faith of a proud, impenitent, self-righteous and de
praved heart.
3. By the doctrine of the Christian faith, we learn that

JUSTIFICATION BY FAITH. 149
the distinction between justification by works, and by faith
in Christ, does not consist in believers being released from
the requirements of the law ; but in their being released
from the curse. " Christ hath redeemed us," not from
the duty of obedience, but " from the curse of the law,
being made a curse for us." 'Obedience, in this case, is
necessary to witness our faith in Christ, and our reconcili
ation of heart to God ; but not to merit the forgiveness of
our sins. The gospel, though it requires obedience to
Christ, is not of the nature of a law which requires us to
obey and live. The covenant of grace is widely distinct
from the covenant of works, which makes obedience the
sole ground of justification. The gospel is of the nature
of a divine testimony, in which we are bound heartily to
confide ; " And whoever receives this testimony, sets to
his seal that God is true." Like Abraham, he believes
on him that justifies the ungodly ; not the impenitent, not
the disobedient, not the enemies of Christ, not the unbe
lieving ; but the penitent, the converted, the broken-heart
ed sinner ; or, in plain terms, the true believer in Jesus
Christ. This man is the only proper subject of forgive
ness and salvation. This is the man whose faith works
by love, and whose hope is only in the Lord. " Show
me thy faith, without thy works, and I will show thee
my faith by my works."

ESSAY XX.
JUSTIFICATION BY FAITH.
Having attended, in the last Essay, to the doctrine of
the Christian faith, we may now proceed to an investiga
tion of the doctrine of justification by faith. Justification,
in its primary sense, and as a legal term, signifies ac
quittance from the charge of criminality, or a declaration
of innocence. This is implied in the instruction given by
Moses to the judges of Israel. " If there be a controver
sy between men, and they come unto judgment, that the
judges may judge them ; then they shall justify the right-
13 *

150 SYSTEM OF DIVINE TRUTH.
eous, and condemn the wicked." This is the strict mean
ing of justification by the law. Had man never aposta
tized, this would have been the ground of his justification
in the sight of God. On this ground the elect angels, who
are swift to do the will of Go.d, are justified. This is a legal
justification, of which fallen and condemned man can
have neither claim nor hope. But in the evangelical
sense, the word has a meaning widely different. In this
sense, it is called the justification of the ungodly. " Abra
ham believed God, and it was counted unto him for right
eousness. Now to him that worketh is the reward, not
reckoned of grace, but of debt. But to him that worketh
not," that is, worketh not with a view to merit a reward,
" but believeth on him that justifieth the ungodly," or
sinful men, " his faith is counted for righteousness." It
is reckoned to him as an equivalent for a perfect right
eousness, because it embraces Jesus Christ and relies on
his merits.
Thus it appears that by the ungodly is meant, not the im
penitent, nor the unbelieving ; for repentance and faith
in Christ are the necessary conditions of salvation. " Ex
cept ye repent, ye shall all likewise perish ; " and " he
that believeth not shall be damned."
Many and various have been the definitions of gospel
justification. The assembly of divines say, that "justi
fication is an act of God's free grace, wherein he par-
doneth all our sins, and accepteth us as righteous in his
sight, only for the righteousness of Christ imputed to us,
and received by faith alone." By faith, Jesus Christ is re
ceived ; and by faith, all his doctrines and testimonies are
embraced. But the very act of justification is an acquit
tance from just condemnation, and from deserved punish
ment, and a restoration to the everlasting love and favor
of God, only through faith in Jesus Christ. " Therefore
we conclude, that a man is justified by faith,, without the
deeds of the law." He receives the forgiveness of his
sins, and an inheritance among all them that are sancti
fied. He becomes an heir of God, and a joint heir with
Christ, to an inheritance incorruptible, undefiled, and that
fadeth not away. " Being justified by his grace, we are
made heirs, according to the hope of eternal life." But

JUSTIFICATION BY FAITH. 151
this special act of divine grace is limited to believers
only. " Be it known unto you, therefore, men and breth
ren, that through this man, Jesus Christ, is preached unto
you the forgiveness of sins ; and by him, all that believe
are justified from all things, from which ye could not be
justified by the law of Moses."
In the third chapter to the Romans, the apostle having
exhibited, in glowing colors, the total sinfulness and
utter condemnation of all mankind, proceeds to the most
clear and illustrious statement of the doctrine of justifica
tion by faith in Jesus Christ. " Therefore by the deeds
of the law shall no flesh lie justified in his sight : for by
the law is the knowledge of sin. For all have sinned, and
come short of the glory of God : being justified freely by
his grace, through the redemption that is in Christ Jesus ;
whom God hath set forth to be a propitiation, through
faith in his blood, to declare his righteousness for the re
mission of sins that are past, through the forbearance of
God : to declare, I say, at this time, his righteousness ;
that he might be just, and the justifier of him which believ
eth in Jesus." To procure the pardon and final salvation
of sinners, in a way that will do honor to the inflexible
justice of God, is the great thing necessary to gospel
justification. And this way of pardon and salvation is
clearly stated in the passage of Scripture before us. It is
through faith in the blood of Christ, to declare and vindi
cate the justice of God,, that remission of sins is preached
in his name.
It appears, on the whole, that the doctrine of justifica
tion implies several things. It is a special act of divine
grace. Nothing at all is done by sinners to merit the for
giveness of their sins and the everlasting favor of God.
They are not only unprofitable servants, but infinitely in
jurious and ill deserving. Their justification, therefore, is
an act of infinite grace to the most vile, the most un
worthy, and hell deserving.
Justification is also through the blood and death of Je
sus Christ. " Being justified by his blood, we are saved
from wrath through him." "Without shedding of blood,
there is no remission." " The blood of Jesus Christ
cleanseth us from all sin." " Christ died for the ungodly ;

152 SYSTEM OF DIVINE TRUTH
died the just for the unjust ; died for our sins, according
to the Scriptures." " Christ our passover was sacrificed
for us." " He was delivered for our offences, and was
raised again for our justification." Had he not risen
from the dead, how could he vindicate his cause ? If
Christ be not risen from the dead, faith and hope are vain.
Another prominent idea in the doctrine of justification
is, that it is obtained only by faith in Jesus Christ. " Be
ing justified by faith, we have peace with God, through
our Lord Jesus Christ." " Therefore is it of faith, that
it might be by grace." " For by grace are ye saved,
through faith, and that not of yourselves, it is the gift of
God." " The just," or those who are justified by Christ,
" shall live by faith." By faith the humble and contrite
soul enters heartily into the same views of God's law and
government which Christ manifested when he laid down
his life for us. The Christian faith, by which sinners are
justified, has for its leading object the Savior, who, by his
humiliation and death, expressed the strongest possible at
tachment to the divine law, as well as the greatest possi
ble love and compassion to sinners. So that he was both
a merciful and faithful high priest. By him, " mercy and
truth have met together, righteousness and peace have
kissed each other." True faith embraces the law as well
as the gospel. It embraces and approves of the sentence
of condemnation, and accepts the punishment of all the
transgressions of the law.
Thus, by faith, the soul is united to Christ ; and by
means of this union, God can be just, and the justifier of
him that believeth in Jesus. If, by faith in Christ, the
law of God is vindicated and honored, then certainly faith
is the proper condition of justification.
It may be added, that justification by faith implies great
humility and abasement of heart. The true believer must
realize his infinite unworthiness, criminality, and guilt,
before he will look to the cross of Christ for mercy and
forgiveness. He must realize his dependence on the
riches of divine grace, and never feel disposed, in the
highest exercises of faith, to make any other plea than
that of the publican, " God be merciful to me, a sinner."
In this state of mind, disposed to honor, equally, all the

JUSTIFICATION BY FAITH. 153
attributes of God, his sins are forgiven, and, like the hum
ble publican, he is justified by Christ. He is adopted
into the family of God, and commences a brotherhood
with the Savior, whose image he bears. By faith, he be
comes an heir of heaven. But in this life he must be
deeply humbled before God. Like his Lord and Master,
he must humble himself to be exalted, and suffer with
him to reign with him. He must deny himself, take up
his cross and follow him.
Such is the humiliating doctrine of justification by faith.
In the Scriptures, it is stated as a contrast to justification
by the works of the law : " Knowing that a man is not
justified by the works of the law, but by the faith of Je
sus Christ, even we have believed in Jesus Christ, that we
might be justified by the faith of Christ, and not by the
works of the law ; " for " by the works of the law shall
no flesh be justified." " Thou standest by faith. Be not
high minded, but fear." REMARKS.
1. Faith being a holy exercise of heart, peculiarly ac
ceptable to God, and being the condition of pardon and
justification, some may still inquire, after all that has been
said on the subject, " What is the difference between jus
tification by faith, and justification by works ? " To cast
further light on this subject, we answer : Justification by
works wholly excludes the Mediator from any part of the
great work of salvation. And, of course, it is taking the
ground of infidelity, and rejecting the whole gospel. But
justification by faith is through an infinite Mediator, and
an infinite atonement by his most precious blood. This
plan secures the honor of the divine law ; but the plan of
salvation by works makes no provision for the honor of a
broken law, nor for the pardon of the guilty. " By the
law is the knowledge of sin ; " but not of the forgiveness
of sin, for the law knows nothing of divine mercy. Obey
perfectly, and live ; disobey in one point, and die. This
is the tenor of the law. For " cursed is every one that
continueth not in all things, which are written in the book
of the law, to do them." Surely the difference between

154 SYSTEM OF DIVINE TRUTH.
justification by works, and justification by faith in Christ,
is very wide and conspicuous.
2. In the light of this subject, we discover the great
error of those who hold that salvation is partly by works'
and partly by grace. The current doctrine of the" Scrip
tures respecting salvation by Christ, is, that he is all in
all. " Neither -is there salvation in any other." Christ
alone is the hope of glory. The apostle is decisive, that
salvation is of works only, or of grace only. " If by
grace, then it is no more of works ; otherwise grace is no
more grace. But if it be of works, then it is no more
grace ; otherwise work is no more work." The idea is,
that justification by works, in our fallen and condemned
state, is a perfect contrast to justification by faith. The
two plans cannot be blended together. Repentance, and
faith in Christ, and evangelical obedience, are real virtues,
and are the sum of Christian holiness. But even these
best virtues, which are the condition of salvation, have no
merit in themselves to atone for a single sin ; and they do
not at all diminish the grace of God in our salvation.
How then can any one imagine that his mere selfish mo
rality, his dead works, can avail any thing towards his sal
vation ? Most certainly, if salvation be at all of grace,
it must be by grace alone. Justification is doubtless by
grace alone. " Not of works, lest any man should boast."
3. The discussion of this subject revives in our minds
the impropriety of a current mode of expression among
divines, that believers are justified by the righteousness of
Christ. If, by the righteousness of Christ, is meant his
sacrifice for sin, or his atoning blood, we do well to ex
press this idea in Scripture language. It is plainly said
in Scripture, that we are justified by his blood, and saved
from wrath through him ; that without shedding of blood,
there is no remission of sins ; and that the church of
God was purchased with his own blood. Truly, he was
obedient unto death, even the death of the cross ; and this
was required of him to make an atonement for sinful men.
The death of the cross, rather than any mere acts of
righteousness, was the ground of justification. Christ
died, the just for the unjust ; died as a substitute for sin
ners. But was his moral rectitude a substitute for that of

JUSTIFICATION BY FAITH. 155
sinners ? Did his obedience answer for the obedience of
sinners ? Or did he, by his obedience, atone for the dis
obedience of sinners ? Or is there the least need of a
Redeemer, for any purpose but to make an atonement for
the sins of the world, and to prepare the way by his own
blood, for the pardon and salvation of the penitent, and
all that embrace him by a living and justifying faith ?
The voluntary sufferings of Christ, in behalf of perishing
sinners, afford a demonstration of his perfect holiness and
infinite benevolence. But his holiness and benevolence
did not constitute an atonement for sin. By his benevo
lence and mercy, he was induced to offer his life in sacri
fice to divine justice, and in this consisted the atonement,
by which believers are justified.
4. The doctrine of justification by faith has a strong
tendency to promote religion and morality. The doc
trine of justification by works, cultivates a spirit of pride
and boasting. But on the plan of justification by faith,
and by free grace, boasting is excluded. When once the
crucified Savior is embraced, nothing remains as a ground
of vain glorying. His examples are those of self-denial
and pure benevolence. His precepts, promises, threat
enings, all tend to establish holy principles and practices,
and to eradicate the seeds of vice and iniquity from the
heart. But above all, the sufferings of Christ to redeem
us to God by his blood are calculated to break the rocky
heart, and to produce an humble and holy life. The
Christian faith, in its nature, is holy, and resembles the
Spirit of Christ. It is a spirit of meekness, of love, of
patience and forbearance ; and especially is it a spirit of
devotion — a spirit of prayer and praise. They who enter
deeply into the great doctrine of salvation by grace,
through faith in Jesus Christ and yet continue to be im
moral and profane, must be, to all intents, reprobates.

156 SYSTEM OF DIVINE TRUTH
ESSAY XXI.
PERSEVERANCE.
All the doctrines of grace express or imply the doc
trine of the perseverance of the saints to eternal life.
Particularly is this implied in the doctrine of justification.
And it is plainly declared, " whom he justified, them he
also glorified." Justification by faith, as we have found,
implies not only the forgiveness of sin, but an unfailing
title to eternal life. " Being justified by his grace, we
are made heirs, according to the hope of eternal life."
" Therefore, being justified by faith, we have peace with
God, through our Lord Jesus Christ;" an established,
permanent peace. " There, is therefore, now no con
demnation to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit. For the law of
the Spirit of life in Christ Jesus, hath made me free from
the law of sin and death." There is no more subjection
to a state of sin and condemnation. This is the plain im
port of the doctrine of justification, through faith in the
Lord Jesus Christ.
The doctrine of election, or predestination, equally
proves the doctrine of perseverance. " Who shall lay
any thing to the charge of God's elect ? " Not but that
they are chargeable with indwelling sin, and many exter
nal crimes, in this state of trial and temptation. But who
shall justly charge them with apostasy from God, and
from the Christian faith ? If we duly consider when, and
for what purpose, they are elected, we shall, at one step,
come to a demonstration of the doctrine of perseverance.
But in the Scriptures we read clearly, when, and for
what purpose, they are elected. "According as he hath
chosen us in him, before the foundation of the world,
that we should be holy, and without blame before him in
love ; having predestinated us unto the adoption of chil
dren by Jesus Christ^Jo himself, according to the good
pleasure of his will, to the praise of the glory of his grace ;
wherein he hath made us accepted in the beloved." To
Christians it is said, " God hath from the beginning

PERSEVERANCE. 157
chosen you to salvation, through sanctification of the
Spirit, and belief of the truth." From the beginning,
as respects the purposes and exercises of the divine
mind, means the same as from eternity. For who that
believes in the immutability of God, can imagine that he
has any new purposes, or purposes formed in time ? It is,
therefore, evident that God's election of all those who
ever become the subjects of his grace, is an eternal and
immutable election. And for what purpose they are
chosen, we have already seen, " that they should be
holy," — that they should obtain salvation. Sjnce it is evi
dent that salvation is by grace alone ; since no man will
of his own accord come unto Christ, that he may have
life ; it is reasonable to conclude, that whenever divine
renewing grace is exercised, in the conversion of sinners,
it is by the same grace rendered effectual to their salva
tion. Hence the apostle, in his letter to the saints at
Philippi, expresses his confidence in this one thing, that
" he who had begun a good work in them, would perform
it unto the day of Jesus Christ."
If the perseverance of the saints depended on their own
strength and constancy, all would soon fall away to perdi
tion. Unsupported by the special grace of God, not even
a patriarch, or a prophet, would ever have entered into
the kingdom of heaven. But on the plan of divine grace,
Christians are said to be " kept by the power of God,
through faith unto salvation." If so, then how can they
fall away to final and eternal perdition ? Who can pluck
them out of the hands of Christ, or of his Father ? If
God's purposes, and the exertions of his power, may be
frustrated here in the infancy of our existence ; why not
hereafter, in the eternal world ? And why do the elect
angels persevere ? What security is there for the per
petuity of the church on earth, or of the church in heaven ?
God has absolutely promised to build up his church to all
geneiations, so that no weapon that is formed against it
shall prosper. He has promised, that a multitude which no
man can number, out of all nations, shall be saved. But
if the perseverance of all individual saints be insecure,
then all are in danger of falling from grace, and even the
whole church, consisting of individuals, is liable, in a very
14

158 SYSTEM OF DIVINE TRUTH.
short time, to become utterly extinct. The consequence
is, that all the rich and precious promises respecting the
glorious Millennium are groundless and hopeless. Set
aside the doctrine of perseverance, and no hope remains
of such a glorious period of the church as the Scriptures
have so abundantly promised. Set aside the doctrine of
perseverance, and not one of the divine promises in the
covenant of redemption, nor in the covenant of grace, is
secure. In the eternal covenant of redemption, God the
Father has made rich and glorious promises to his Son.
One is, that in consequence of his humiliation, and suf
ferings for sin, as predicted in the fifty-third chapter of
Isaiah, " He shall see his seed, see of the travail of his
soul, and be satisfied." " Therefore," saith the Father,
" will I divide him a portion with the great, and he shall
divide the spoil with the strong, because he hath poured
out his soul unto death, and he was numbered with the
transgressors ; and he bare the sin of many, and made in
tercession for the transgressors." In the second Psalm
we read another promise of the Father to the Son : " Yet
have I set my King upon my holy hill of Zion. Ask of
me, and I shall give thee the heathen for thine inheritance,
and the uttermost parts of the earth for thy possession."
Many and great are the promises to Christ in the eighty-
ninth and other Psalms, and in the prophets. A speci
men is this : " Once have I sworn, in my holiness, that I
will not lie unto David : his seed shall endure forever,
and his throne as the sun before me." This is the true
David, the Messiah, who richly merited the promises.
But all these, and an hundred more infinitely great and
precious promises, will doubtless fail forever, should the
doctrine of perseverance fail. Also the promises in the
covenant of grace will be groundless. The covenant of
grace is made between God, even the Mediator, and all
true believers. It was expressly said to be made between
the Lord and Abraham. " I will make my covenant
between me and thee." The substance of this covenant
is, that true believers have the promise of salvation. And
the Lord also gives precious intimations of saving mercy
to the seed of the faithful. " I will be a God to thee, and
to thy seed after thee in their generations ," is the summary

PERSEVERANCE. 159
of the promises. All the rich and precious promises of
this covenant depend on the truth of the doctrine of per
severance. For, " he only that endureth unto the end
shall be saved."
We now proceed to a number of plain testimonies of
Scripture, to establish more fully the doctrine before us.
" The steps of a good man are ordered by the Lord."
" Though he fall, he shall not be utterly cast down, for
the Lord upholdeth him with his hand." " Thou shalt
guide me with thy counsel, and afterwards receive me to
glory." These, and many other things in the Psalms, are
exactly in point. Through the imperfection of his heart,
David fell into some great and crying sins. But he was
at no time utterly cast down- At no time did he cease
to be a subject of inward, sanctifying grace. If he, who
had been so wonderfully enlightened, and had tasted more,
perhaps, than any other man of the heavenly gift, had
actually fallen away, it would surely have been impos
sible to renew him again to repentance. But of the re
pentance of David, and even of the most prompt and
genuine repentance of David, who^can entertain a doubt ?
After his grievous lapses, as well as before, he was the
man after God's own heart, and fulfilled his will.
In the New Testament, as well as the Old, we have am
ple evidence of the doctrine of perseverance. Relating to
the covenant of redemption, the Savior says, " All that
the Father hath given me, shall come unto me ; and him .
that cometh unto me, I will in no wise cast out." " And
this is the Father's will, that of all which he hath given
me, I should lose nothing, but should raise it up at the
last day." The plain import is this, that of all who were
given to Christ in the covenant of redemption, as the
reward of his sufferings, he should lose none, but should
raise up the whole with him to eternal glory. Speaking
of his followers, the Savior adds this further testimony,
" My sheep hear my voice, and I know them, and they
follow me ; and I give unto them eternal life, and they
shall never perish." " Verily, verily, I say unto you, he
that believeth on me, hath everlasting life."
In the eighth chapter to the Romans, we have as deci
sive evidence of the doctrine of perseverance as can be

160

SYSTEM OF DIVINE TRUTH.

expressed in human language. Speaking of the Savior's
intercession for the saints, according to the will of God,
the apostle adds, "And we know that all things work
together for good, to them that love God, to them who
are the called according to his purpose. For whom he
did foreknow, them he also did predestinate to be con
formed to the image of his Son, that he might be the
first born among many brethren."- If all things work to
gether for the good of Christians, and if they are brought
into a state of brotherhood, and heirship with the Son of
God, will they not be continued the subjects of persever
ing grace, till they obtain the eternal inheritance ? It is
added, " Moreover, whom he did predestinate, them he
also called, and whom he called, them he also justified,
and whom he justified, them he also glorified. What
shall we then say to these things ? If God be for us, who
can be against us ? He that spared not his own Son, but
delivered him up for us all, how shall he not, with him,
also, freely give us all things ? Who shall lay any thing
to the charge of God's elect ? It is God that justifieth ;
who is he that condemceth ? It is Christ that died, yea,
rather, that is risen again ; who is even at the right hand
of God, who also maketh intercession for us." Will the
blessed Redeemer, who has died for our sins, and risen
again for our justification, whb"Kas ascended to heaven,
and become an infinite advocate and intercessor for all his
saints ; pleading for them, and claiming them as the re
ward of his humiliation and sufferings, according to the
covenant of redemption ; will the faithful Redeemer, after
all this, suffer his saints to apostatize ? become reprobate?
and bring an indelible reproach upon his kingdom ? In
prayer to the Father, Christ says, " I know that thou hear-
est me always." Will he refuse to hear his intercession
for his elect, who are given to him as trophies of his vic
tory over all the powers of darkness? The memorable
passage before us proceeds : " Who shall separate us from
the love of Christ? Shall tribulation, or distress, or per
secution, or famine, or nakedness, or peril, or sword?
Nay, in all these things we are more than conquerors,
through him that loved us. For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor

PERSEVERANCE. 161
powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature shall be able to
separate us from the love of God, which is in Christ Jesus
our Lord."
The Holy Ghost, foreseeing what strenuous opposition
would be made in every successive age of the Christian
church to the doctrine of perseverance by grace alone,
took care, it seems, to make a statement, and proof, of
this doctrine, which exceeds almost every thing of the
kind on any subject. To say more, in confirmation of
this doctrine, must be wholly needless.
REMARKS.
1. It is evident, from the discussion of this subject, that
the actual perseverance of the saints Consists in growth
of grace. The growth of the children of God, like the
growth of natural children, may often be retarded, and at
times be imperceptible. But at other times the progress
may be visible and great. In their Christian childhood
they " desire the sincere milk of the word, that they may
grow thereby." Christians delight to search the Scrip
tures ; of course, they grow in knowledge. They delight
in Christian conversation ; of course, they grow in broth
erly love. They call the Sabbath a delight ; of course,
they grow in Christian fellowship and social improvement,
and the worship and ordinances of the sanctuary become
more and more interesting. They are gradually weaned
from the world, and become more and more humble, pen
itent, patient, submissive, and joyful in God. At some
times, as the apostle says, " their faith grows exceed
ingly," so that, " believing, they rejoice with joy unspeak
able and full of glory." This is essential to the Christian
character. " For the path of the just is as the shining
light, which shineth more and more unto the perfect day."
Where actual perseverance is realized, there is evidence
of religion ; but where this evidence fails, there is awful
reason to fear that all the past appearances of religion
are a delusion. Thus it is that the apostle John assigns
the reason of apostasies from the profession and external
practice of religion. " They went out from us, but they
14*

162 SYSTEM OF DIVINE TRUTH.
were not of us : for if they had been of us, no doubt
they would have continued with us ; but they went out,
that they might be made manifest that they were not all
of us."
2. Actual perseverance, being a solemn test of our
character, and exhibiting so clearly the sovereignty of God
in the bestowment of his grace, is to sinners an alarming
and offensive doctrine. On these accounts it is that so
many oppose the doctrine, choosing rather to trust their
eternal interest in their own hands, than in the hands of the
wise and holy Sovereign of the universe. In their own
strength they hope to persevere, and work out their final
salvation, little Considering the remainder of the text :
" For it is God that worketh in you, both to will and to do,
of his good pleasure."
3. Though it be by divine grace that the saints perse
vere ; yea, though it be the same as a continuation of the
great work of regeneration, yet it requires the appointed
means and motives of the gospel. " God worketh all
things after the counsel of his own will ; " but always in
the use of proper means and motives. Mankind, being
free moral agents, never act but in the view, and under
the influence, of motives. It is, therefore, of the utmost
importance to present constantly to the minds of Chris
tians the most powerful motives to perseverance. For,
to prove that they are Christians, indeed, they must " grow
in grace, and in the knowledge of our Lord and Savior
Jesus Christ ; to whom be glory, both now and forever."
Amen.

ESSAY XXII.
SELF-DENIAL AND TRUE BENEVOLENCE.
At the head of all that is experimental and practical in
religion, stands the important doctrine of self-denial, which
is manifested in acts of pure benevolence or holiness.
Holiness, as we have found, comprises the whole moral
character of God, and it equally comprises all that is

SELF-DENIAL AND TRUE BENEVOLENCE. 163
morally excellent in man ; for " love is the fulfilling of the
law." Pure love, or benevolence, is holiness ; and to un
derstand its nature and operations, is to understand the
nature of true religion. Errors concerning the nature of
holiness, or true benevolence, involve a general system
of error respecting both doctrine and practice.
The contrast to holy love is selfishness ; and it is easy
to see that the principle of selfishness is subversive not
only of the law, but of the gospel. Had Christ acted on
the selfish principle, he would never have come down
from heaven to die for sinners. And had all mankind
acted on the selfish principle, no one would ever have been
a believer and follower of Christ. For his testimony is :
" If any man will come after me, let him deny himself,
and take up his cross and follow me." The selfish prin
ciple stands directly opposed to every doctrine which has
been exhibited, and which will be exhibited, in the system
of truth before us. Of course, self-denial is the basis of
all doctrinal and practical religion. The essence of the
whole is pure benevolence or holy love — pure, impartial,
disinterested affection.
But if it still be inquired, what is self-denial ? — it is a
denial of self-interest. It is that holy disposition of heart,
which was most clearly manifested by the humiliation,
sufferings, and death of the Savior for sinners. No ver
bal definition of self-denial and true benevolence can pre
sent the subject to our minds more clearly than it is done
by the examples of the blessed Redeemer. Acting in the
capacity of a man, he evidently sought not his own glory,
but the glory of him that sent him. Christ, evidently,
pleased not himself. He went about doing good, both to
the bodies and souls of men, rather than seeking any pri
vate benefit. He labored and suffered, not for his own
private advantage, but for the honor of God, and for the
salvation of perishing sinners. For them he lived as a
man of sorrows, and acquainted with grief; and for them
he died the accursed death of the cross. He made him
self an offering and a sacrifice for sin. Here we dis
cover an astonishing instance of self-denial and pure be
nevolence. The marvellous condescension of the Savior,
in descending from his infinite dignity in heaven to the

164 SYSTEM OF DIVINE TRUTH.
death of the cross, is stated by the apostle, expressl3r, as
an example of self-denial which we" are required to imi
tate. " Let this mind be in you, which was also in Christ
Jesus, who, being in the form of God, thought it not rob
bery to be equal with God : but made himself of no repu
tation, and took upon him the form of a servant, and was
made in the likeness of men. And being found in fashion
as a man, he humbled himself, and became obedient unto
death, even the death of the cross." In this statement
we discover the nature of self-denial and true benev
olence. Self-denial is taught not only by the examples, but by
the precepts, of Christ. " If any man will come after me,
let him deny himself, and take up his cross and follow
me." " He that loveth his life shall lose it ; but he that
hateth his life in this world shall keep it unto life eter
nal." " If any man come to me, and," comparatively
speaking, " hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life,
also, he cannot be my disciple." " And whosoever doth
not bear his cross, and come after me, cannot be my dis
ciple." The doctrine of self-denial is also strongly ex
pressed by the beloved apostle John. " Hereby perceive
we the love of God," or of Christ, " because he laid
down his life for us ; and we ought to lay down our lives
for the brethren." To lay down our lives for the good
of our fellow-men, or for the defence and support of the
cause and kingdom of Christ, is one of the strongest ex
pressions of self-denial.
In the illustration of this important duty, let it be un
derstood, that by self-denial is not meant a malevolent
disposition towards ourselves, nor a disregard of our own
interest and welfare. All that is meant by it is, that we
be willing to make sacrifices of our own interest and wel
fare, and even of our own lives, as cases may require, for
the sake of the greater interest of others, or the greater
general good. Self-denial does by no means imply that
we are regardless of ourselves; but that we impartially
reo-ard others as we do ourselves. This is the very idea
of the doctrine under consideration ; and this is according
to the spirit of the divine law. In the Scriptures we find

SELF-DENIAL AND TRUE BENEVOLENCE. 163
particular laws and statutes almost innumerable ; but all
are comprehended in this saying, namely, " Thou shalt
love thy neighbor as thyself." " Love worketh no ill
to his neighbor ; therefore, love is the fulfilling of the
law." Selfishness, on the other hand, naturally worketh
ill to his neighbor, and is, therefore, the violation of the
whole law. Every step we take, on the selfish principle,
exposes our neighbor's interest or character ; and what is
infinitely more to be dreaded is, that it is reproachful to
the ever-blessed God, even to the Father, the Son, and
the Holy Ghost. It is reproachful to the law, to the gos
pel, and to the grace of God. Thus evident it is that holy
love appears and operates in works of self denial and pure
disinterested benevolence.
The doctrine of self-denial, though derided by the wise
men of the world, as an affectation of being righteous over
much, is clearly a fundamental and practical doctrine of
the Holy Scriptures. It is also a plain dictate of reason.
It is a doctrine which distinguishes between virtue and
vice, and which commends itself to the consciences of all
the friends of truth and godliness. This holy principle is
celebrated by the apostle under the name of charity ; and
it is called the bond of perfectness. The highest attain
ments in wisdom and knowledge, the most splendid gifjs
of utterance, and even the gift of miracles and prophecy,
the greatest possible liberality to the poor, and even the
sacrifice of life in the best of all causes, without charity,
or holy love, are accounted as nothing. Charity alone
contains the essence of religion. " Charity suffereth long,
and is kind ; charity envieth not ; charity vaunteth not
itself, is not puffed up, doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh no
evil ; rejoiceth not in iniquity, but rejoiceth in the truth :
heareth all things, believeth all things, hopeth all things,
endureth all things." It is added, that " charity never
faileth." It shall abide forever, while faith and hope shall
terminate in vision and fruition.
From the view of what the apostle denominates charity,
" which is the bond of perfectness," it is evident that self-
denial is a leading feature in the real Christian's char
acter. He suffereth long, and is kind. " Charity seeketh

166 SYSTEM OF DIVINE TRUTH.
not her own." Christian self-denial, which consists in a
denial of selfishness, consists in regarding all rational,
and even all sensitive, beings with a candid and impartial
eye ; and in regarding all interests and objects according
to their intrinsic value and importance. Private good is
by no means to be neglected, because it is private, and
not public good. " He that provideth not for his own,
and especially for those of his own house," whether it be
in spiritual or temporal things, " hath denied the faith,
and is worse than an infidel." Private good is as neces
sary to the man of true benevolence as to others. But in
his view, its importance does not consist in its being his
own private good, so much as in its being a real good. If
it comes to himself he rejoices, and is thankful for it.
And if it comes to others, he also rejoices and is thankful.
For, in some good measure, he loves his neighbor as
himself. On the subject of self-denial we may further observe,
that a very great and distinguishing part of this duty con
sists in love to our enemies. On the selfish principle,
which is now, as it was in the time of Christ's ministry,
a very popular principle, the moral law is, " Thou shalt
love thy neighbor," that is, thy friendly neighbor, " and
hate thine enemy." But on the principle which is now
advocated, the moral law, as uttered by the mouth of the
Savior, is, " Love your enemies, bless them that curse
you, do good to them that hate you, and pray for them
that despitefully use you and persecute you." This im
portant command is enforced irresistibly by the example
of our heavenly Father. " For he maketh his sun to
rise on the evil and on the good ; and sendeth rain on the
just and on the unjust." All, both bad and good, friends
and enemies, share alike, and in common, the bounties
and blessings of a merciful providence. Yea, the divine
example of love to enemies extends further. For, says
the beloved John, " God commendeth his love towards us,
in that when we were sinners Christ died for us." We
are required to love the most vile and ungrateful ; " to do
good and lend, hoping for nothing again." " For if ye
love them that love you, what reward have ye ? Sinners
also love those that love them." " And do not even the

SELF-DENIAL AND TRUE BENEVOLENCE. 167
publicans so ? " The duty of love to enemies, gives am
ple support to the doctrine of self-denial. And this love
is most evidently holy and disinterested. By this love,
wherever it appears, Christians are clearly distinguished
from the ungodly world. By this, Christ distinguished
himself as the holy and merciful Savior. For so ardent
was his love to his enemies, that he spent his last breath
under their torturing hands in prayer for them : " Father,
forgive them, for they know not what they do." Is it
possible that any man who has heard of the life and
death of the blessed Redeemer, should reject, for a mo
ment, the great doctrine of self-denial, and love to ene
mies ? In this, above all things, Christ wtas distinguished ;
and " if any man have not the spirit of Christ, he is
none of his."
By all that has been said, however, respecting self-
denial and love to enemies, it is not to be understood that
we are to have delight in them, or to love them with a
love of complacency. To love them with delight, or
complacency, would exclude the idea of self-denial, and
would imply that we ourselves possess the same odious
character, and are pursuing the same wicked courses.
The holy Psalmist, speaking of the enemies of God, ex
pressed in the strongest terms his utter abhorrence of
them : " Do I not hate them, O Lord, that hate thee ?
and am I not grieved with them that rise up against
thee ? I hate them with perfect hatred — I count them
mine enemies." The Lord also has infinite abhorrence
of the wicked. " The wicked, and him that loveth vio
lence, his soul hateth." " God judgeth the righteous,
and God is angry with the wicked every day." Innumer
able are the expressions of his anger and hatred, though
his very name and nature are love. Christ, whose be
nevolence was infinite, and whose love to Iris enemies was
wonderful, was affected with a holy indignation against
stupid unbelievers. " He marvelled because of their un
belief." And " he looked round about upon the cap
tious multitude with anger, being grieved for the hardness
of their hearts." He felt and expressed the highest in
dignation against those sinners, for whom, in infinite
benevolence and mercy, he laid down his life on the

168 SYSTEM OF DIVINE TRUTH.
cross. Thus we see a wide difference between a love of
complacency, and a holy, disinterested love of benevo
lence. Complacency is a holy affection, when it has for
its object a holy character. But when it has for its ob
ject a wicked character, it is a wicked affection. Ac
cordingly, we find that love to the Christian brethren,
viewing them in their true character, is an evidence of a
saving change of heart. " We know that we have passed
from death unto life, because we love the brethren."
Can we but only be assured that we delight in those very
things in which the true Christian character consists, we
may be well satisfied that we have passed from death
unto life. i Cordial complacency and fellowship with real
Christians cannot exist in the unregenerate heart. But
if our love of Christians be an interested and selfish af
fection, it is no evidence of real religion, nor of a holy
complacency. It is, on the contrary, an evidence that we
are strangers to the nature of true religion, and liable to
perish in a vain delusion.

1. In attending to this subject, which exhibits the moral
nature of the religion which we profess, as consisting es
pecially in self-denial, and holy love or benevolence, we
are strongly impressed with the idea, that such doctrine
as this is certainly from God. As the apostle says, such
doctrine as this is not, after man. It is most directly op
posed to the views and feelings of every natural heart.
From whence then could it proceed, but from the inspira
tion of the Almighty ?
2. The doctrine of self-denial and true benevolence is
altogether a practical doctrine. Let it be ever so well
investigated, and ever so firmly believed, it can be of no
advantage to us, unless it be put in daily practice. To
what purpose can it be, to hold the truth in unrighteous
ness 1 It will but aggravate our damnation. " For it had
been better for them not to have known the way of right
eousness, than, after they have known it, to turn from the
holy commandment." " If ye know these things, happy
are ye, if ye do them." Amen.

SUBMISSION TO GOD. 169
ESSAY XXIII.
SUBMISSION TO GOD.
One of the most precious fruits of self-denial is a hum
ble and cordial submission to God. This is a duty which
is generally acknowledged, and even most commonly
professed by mankind, especially on their dying beds.
Happy would it be, could we discover, in all instances,
good evidence of the sincerity of this profession. But of
this evidence, we have reason to fear, there is, in many
instances, a great deficiency. For there js what is called
a forced submission, as well as one that is voluntary and
delightful. And the more excellent and important this
duty appears to be, so much the more is it liable to its
counterfeits. Gold and silver have their counterfeits :
but where do we discover the counterfeits of iron or lead ?
Submission to God is infinitely more precious than gold
and silver. But how often do mankind deceive them
selves by a pitiful resemblance. They find all resistance
to the divine will unavailing; and conclude, as the last
resort, to make their submission to a merciful God. Of
this, they make a righteousness ; and on this they place
their dependence, as the condition of divine favor, and
of eternal life. Since we have reason to conclude, that
many delude themselves with a mistaken idea of submis
sion to God, how important is it, that this subject be well
investigated. We are therefore, in this Essay, led to a
discussion of two points. 1. The nature, and, 2. The
obligation, of submission to God.
I. With regard to the nature of submission to God, it
implies a knowledge of his real character. Without a
knowledge of the divine character, how can we decide
whether we submit to the true God, or to a false god?
The Athenians were reproved by the apostle for making
their submission, and paying their adorations, to an un
known god. Their ignorant worship was unacceptable
to the true God. Without a distinct knowledge of Him
in whom we live, and move, and have our being, it is im
possible to exercise that submission which will meet his
15

170 SYSTEM OF DIVINE TRUTH.
divine approbation. How can a man know whether he
is submissive to the civil government, unless he under
stands the nature of the government, and the character
of the rulers ?
Again. The command, by the apostle, " Submit your
selves, therefore, unto God," implies, that in our natural
state, we are unsubmissive and rebellious. Respecting
natural men, it is said that they have " a carnal mind,
which is enmity against God ; not subject to the law of
God, neither indeed can be." Concerning the Savior,
they say in their hearts, " We will not have this man to
reign over us." Submission has respect to government ;
and we know that nothing is more abhorrent to the natu
ral heart than the government of Jehovah. Mankind are
unreconciled to the law of God, but to his holy sover
eignty they are as inveterate as they are to the dominion
of the most absolute and arbitrary despot.
We hence observe further, that there can be no sub
mission to God, without a change of heart, and a cordial
return to God, by unfeigned repentance. Nothing is
more absurd than to suppose that a proud, impenitent
sinner can be submissive to the holy law and government
of God. He may yield, in sullen silence, to unavoidable
evils ; but this is not of the nature of submission to God.
To lay a foundation for true submission, he must be a
humble penitent, a real Christian.
We further observe, that submission to God implies not
only a penitent and humble heart, but a most joyful ac
quiescence in the humiliating plan of salvation by the
atoning blood of Jesus Christ. In other words, it implies
a true and living faith. To have faith and confidence in
God, is nearly the same thing as true submission : it is,
at the least, absolutely essential to submission.
Furthermore. It is no small part of submission to God,
that we yield a cheerful obedience to all his commands
and institutions. It is vain for people to imagine that it
belongs to them to decide respecting religious duty, what
is right, and what is wrong. And though many things
which are required seem mysterious, and, to our scanty
view, unreasonable, yet we must submit as cheerfully to
the divine requirements as to the events of divine Provi-

SUBMISSION TO GOD. 171
dence. To obey God's commands, in all their strictness,
and constantly to walk in his ordinances, is extremely
burdensome to sinful men. But, in order to be submis
sive to God, this burden must be cheerfully borne — this
cross must be taken up, and accounted a great and pre
cious privilege.
Another thing in which submission to God is exercised
is, that, generally speaking, it implies self-denial. In
other words, it implies something submitted to God ; some
private good is relinquished, and very cheerfully relin
quished. It does not, indeed, suppose that we are indjfferent to
our own interest and happiness, and regardless of our
own welfare, and that of our families and friends. But
it supposes that we hold every thing at God's disposal ;
and that, be our own interests and connections ever so
dear to us, we are willing to resign them all to the wise
and sovereign disposal of our almighty Father. It sup
poses that our will and affections are brought into a sweet
and cordial subjection to the will of God. " Not my will,
but thine be done." True submission implies that we
have such a strong confidence in God, and in the wisdom
and holiness of his government, that we choose decidedly,
and at all events, that God should do his pleasure with us
and ours, and with the w whole universe. The submis
sive heart resigns up every thing that God demands.
Does he demand all our property ? It is granted, even
though it go into the hands of swindlers. Does he de
mand a son, a daughter, a husband, a wife ? " Amen,'
says the submissive heart. Submission is a resignation
a chosen, cordial resignation, of every thing that we pos>
sess ; and, finally, a resignation of ourselves, soul and
body, for time and eternity.
Another thing required in the great duty of submission
to God is, that it be unconditional. The language of the
submissive heart is not, " I will submit, in hopes of ob-
taining divine favor ; but I do submit, at all events, and
without condition or reserve." " Though he slay me,
yet will I trust in him." I claim no favor at all, nor is it
a question,' whether, by submitting to present evils, I shall
escape future and greater evils. But having confidence

172 SYSTEM OF DIVINE TRUTH.
in the wisdom and rectitude of his government, / now
submit to God. " Here I am, a hell-deserving creature.
Do with me as seemeth thee good." This is the language
of humble and holy submission. It is wholly uncondi
tional ; and it is never, in any case, to be retracted. It
approves of the justice, as well as of the mercy, of God.
II. We are to attend to the obligation of submis
sion to God. Obligation, in this case, arises from sev
eral considerations. It arises from the infinite dignity
and holiness of the divine character. To rebel against
such a God, is to oppose the welfare of the universe.
The absolute supremacy of God is as necessary to the
welfare of the universe, as the supremacy of parents is
to the welfare of their families. All can feel the force
of the command addressed to children, " Children, obey
your parents in the Lord, for this is right." This is es
sential to the general good. It is right, because parents
are superior to children, and seek their good ; and be
cause children necessarily depend on the wisdom and di
rection of their parents to guide them in the way of
safety and prosperity. But men are far more dependent
on God for wisdom and direction than children can be on
their parents, and God is possessed of infinitely greater
dignity and holiness than earthly parents. Submission to
God, therefore, is infinitely more important than submis
sion to men of any rank or character. In a monarchical
government, and especially under the reign of the wisest
and best of kings, absolute submission is required of all
the subjects. Why not under the reign of the King of
kings ? Especially, since it is clearly proved that he is
possessed of every divine perfection. Further, —
We are under the same obligation to yield an uncondi
tional submission to God as we are to perform any duty
whatsoever. For in attending to the nature of submis
sion, and what things are implied in it, we have found
that it implies repentance, faith, obedience to the law of
God, and even the sum and substance of religion. Re
fusing submission to God, therefore, is rejecting the duties
of religion in general. Indeed, most of the duties of
practical religion are qualified by a spirit of humble sub
mission. What is repentance and sorrow for sin ? unless

SUBMISSION TO GOD. 173
it be qualified by a humble submission to God. Without
submission to God, how is it possible to have faith in
Jesus Christ ? Of what avail are unsubmissive prayers,
confessions, or praises ? How can we adopt, with an un
submissive heart, the form of prayer dictated by the
Savior ? " Our Father, who art in heaven, hallowed be
thy name. Thy kingdom come, thy will be done in
earth as it is in heaven." A humble submission to God,
and nothing short of this, qualifies the heart for the ser
vice of God.
Again. The duty of submission to God is one of the
clearest dictates of reason, and the light of nature. It
receives the approbation of every enlightened conscience.
And a hearty compliance with this duty produces the
greatest peace and tranquillity of soul. It is a balm to
the afflicted and desponding Christian. It gives glory
to God under the sharpest afflictions, and the most bitter
reproaches. All are viewed as coming from the hand of
an infinitely wise and holy sovereign. All are improved
to mend the heart, as well as to glorify God. He who is
submissive in heart, relies on the blessed promises of God,
and trusts in his faithfulness. He believes that God will
forever glorify his great name, and cause even the wrath
of man to praise him. He believes that " all things shall
work together for good to them that love God," and are
submissive to his holy will. Most gratefully, and joy
fully, therefore, does he acknowledge his obligation to
submit himself to God. Pie would not desire to dictate
even the smallest matters relating to himself. He trusts
in the Lord with all his heart, and leans not to his own
understanding. " Blessed is the man that thus trusteth
in the Lord, and whose hope the Lord is." Amen.
' 15*

174 SYSTEM OF DIVINE TRUTH.
ESSAY XXIV.
PRAYER AND PRAISE.
" Lord, teach us to pray." To this most important
request the Savior was very attentive ; and the statement
which he made in reply to it, deserves a place at the
head of every treatise on the subject of prayer. It is as
follows : " Luke xi. 1-14. And it came to pass as he
was praying in a certain place, when he ceased, one of
his disciples said unto him, Lord, teach us to pray, as
John also taught his disciples. And he said unto them,
When ye pray, say, Our Father, which art in heaven,
hallowed be thy name. Thy kingdom come, thy will be
done, as in heaven, so in earth. Give us, day by day, our
daily bread. And forgive us our sins ; for we also for
give every one that is indebted to us. And lead us not
into temptation ; buf deliver us from evil. And he said
unto them, Which of you shall have a friend, and shall go
unto him at midnight, and say unto him, Friend, lend me
three loaves ; for a friend of mine, in his journey, is
come to me, and I have nothing to set before him. And
he from within shall answer and say, Trouble me not ;
the door is now shut, and my children are with me in
bed. I cannot rise and give thee. I say unto you,
though he will not rise and give him, because he is his
friend, yet, because of his importunity, he will rise and
give him as many as he needeth. And I say unto you,
Ask, and it shall be given you ; seek, and ye shall find ;
knock, and it shall be opened unto you. For every one
that asketh receiveth, and he that seeketh findeth, and to
him that knocketh, it shall be opened. If a son shall ask
bread of any of you that is a father, will he give him a
stone ? Or if he ask a fish, will he for a fish give him
a serpent ? Or if he shall ask an egg, will he offer him a
scorpion ? If ye then, being evil, know how to give good
gifts unto your children ; how much more shall your
heavenly Father give the Holy Spirit to them that ask
him ? "
What an illustrious sketch or outline of the various top-

PRAYER AND PRAISE. 175
ics belonging to the duty of prayer. The Lord Jesus,
fond of giving all needful instruction on a subject so im
portant, not only taught his disciples the subject matter,
but also the manner and spirit of prayer. He also stated,
by a striking similitude, the importance of importunity
and perseverance in prayer, and the assurance of a gra
cious answer. All these things are contained in this no
ted passage of instruction on the subject of prayer. Ac
cording to this lesson of instruction, we find that it is to
be addressed, most respectfully and devoutly, to our heav
enly Father, who is the supreme Lord of the universe,
and the great benefactor of the children of men. Prayer
itself consists in lifting up our hearts and desires to God,
in the name of Jesus Christ ; first of all for the displays
of his glory, and also for all things desirable in them
selves, with a most humble and unreserved submission to his
holy will. Accordingly, having devoutly addressed the
Father of mercies, the first petition is, " Hallowed be thy
name." Let thy great and holy name be honored and
glorified forever. The second petition is, " Thy kingdom
come, thy will be done, in earth as it is in heaven." In
this is contained a devout supplication for the accomplish
ment of all the gracious promises, respecting the glory
and triumph of Christ's kingdom on earth. It is a petition
that the earth may be filled with the knowledge and glory
of the Lord, and may, in some good measure, resemble
the heavenly state. The third petition is expressive of
absolute dependence on God for a supply of our daily
wants : " Give us, day by day, our daily bread." Give
us, daily, a competency of the necessaries of this life,
and hearts therewith to be content. The fourth petition
is for the forgiveness of our sins : " And forgive us our
sins, for we also forgive every one that is indebted to us."
In this we are taught to exercise a forgiving temper ; and
we seem not to be allowed to ask God to be merciful, on
any other condition than this, that we also be merciful.
" And when ye stand praying, forgive, if ye have aught
against any ; that your Father also in heaven may forgive
your trespasses." To ask forgiveness of God, implies a
sense of sin and guilt ; and to ask it on such a condition,
implies great humility of heart, and in this consists the
chief excellency of prayer.

176 SYSTEM OF DIVINE TRUTH.
The fifth petition, in this comprehensive prayer, is,
" And lead us not into temptation, but deliver us from
evil." To deprecate temptation, and all natural evils, is
as proper, and as important, as to pray for the blessings of
nature or of divine grace. Conscious of the numberless
temptations and evils to which we are exposed, and under
which we labor, how important is the privilege of access
to God, even to the throne of his grace, to present our
humble plea in the name of Jesus Christ, for all needed
succor and deliverance.
Finally. The example of prayer before us concludes,
as it begins, with ascriptions of glory to God : " For
thine is the kingdom, and the power, and the glory, for
ever. Amen." This is the general instruction given us
by the Savior on the great duty of prayer, and the ex
ample before us is so comprehensive as to reach, more or
less distinctly, every important occasion.
Having considered the nature and spirit of prayer, as
they are exhibited by the Savior in his example and in
structions to his disciples, we proceed according to the
noted passage quoted as a theme, from the 11th of Luke,'
to a view of the importance of importunity in prayer.
The friend that made application at midnight, for three
loaves, was successful only by his importunity. His im
portunity was far more availing than his friendship. Be
importunate at the throne of grace, day and night, and on
all occasions ; " be instant in prayer ; pray without ceas
ing ; pray with all perseverance, abounding therein with
thanksgiving;" and you shall succeed. Christ, by anoth
er parable, urged, in particular, the importance of impor
tunity in prayer. " He spake a parable unto them to this
end, that men ought always to pray, and not to faint ;"
saying, " There was in a city a judge who feared not
God, nor regarded man. And there was a widow in that
city, and she came unto him, saying, Avenge me of mine
adversary. And he would not for a while ; but afterward
he said within himself, Though 1 fear not God, nor regard
man ; yet, because this woman troubleth me, I will avenge
her, lest by her continual coming she weaiy me. And
the Lord said, Hear what the unjust judge saith. And
shall not God avenge his own elect, who cry day and
night unto him, though he bear long with them ? I tell

PRAYER AND PRAISE. 177
you, that he will avenge them speedily." Perpetual ap
plication to the Father of mercies, pleading, with sub
mission, for needed blessings, and praying for the pros
perity of Zion, must be an acceptable sacrifice to God.
We need not hesitate to pray, every day we live, for the
same important blessings. How can we too often repeat
the Lord's prayer ? How can we be too importunate„in
pleading for the revival of religion, and for the conversion
of Jews and Gentiles ? Importunity is the life and beauty
of prayer.
We come now to the concluding part of the noted in
structions of the Savior, on the duty of prayer. These
instructions conclude with strong assurances of being
heard, and of being accepted and answered. " And I
say unto you, Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto you." " For
every one that asketh, receiveth." There is no exception
in this case. Not a faithful prayer was ever left unan
swered. A special characteristic of Jehovah is, that he
heareth prayer. " O thou that hearest prayer ! unto thee
should all flesh come." To hear, in the emphatical sense,
is to answer and do accordingly. When the Savior said
to the Father, " I know that thou hearest me always," the
meaning was, that his prayers were answered. That all
faithful prayers are abundantly answered, is evident from
Scripture promises, declarations and facts. " Ask, and ye
shall receive," is a repeated promise. " Ask and receive,
that your joy may be full." " Verily, verily, I say unto
you, whatsoever ye shall ask the Father in my name, I
will do it." God promises to give the Holy Spirit, that
most gracious gift, the unspeakable gift, to them that ask
him. The promises are particular, with respect to social
prayer. " If two of you shall agree on earth, as touch
ing any thing that they shall ask ; it shall be done for
them, of my Father who is in heaven. For where two or
three are gathered together in my name, there am I in the
midst of them." From this we may conclude that asso
ciations for special prayer, particularly for the revival of
religion, and for the increase and enlargement and purity
of the church, are pleasing to God, and are often found to
be presages of a work of divine grace.

178 SYSTEM OF DIVINE TRUTH.
A very great part of the importunate prayer of Chris
tians has respect to the divine promises ; and, in praying
for their fulfilment, there is the utmost assurance of being
heard and answered. All the blessings promised in the
covenant of redemption, and in the co^ enant of grace,
are proper subjects of prayer, and will be granted in an
swer to special fervent prayer. The glorious millennium
of the church, which is fixed and established by the divine
decree, will never take place, but in answer to fervent
prayer. The glorious restoration of God's people, fore
told by the prophet Ezekiel, is strongly confirmed : " I
the Lord have spoken it, and I will do it." Yet, saith the
Lord, " I will be inquired of, by the house of Israel, to do
it for them." All divine and special blessings are in an
swer to the prayers of the upright, which are God's de
light. Hence the only assignable reason why any ask
and receive not, is, because they ask amiss, that they may
consume it upon their lusts. It is on the ground of God's
always hearing the prayer of the faithful, that it is said,
" The effectual, fervent prayer of a righteous man avail-
em much." Not that the immutable Jehovah is swerved
from his purposes, by the efficacy of prayer ; but that he
has wisely connected his purposes with the fervent prayer
of his saints. It was the eternal purpose of God to visit
the house of Israel, for the wickedness of Ahab, with a
severe drought, and afterwards to grant a sudden and
plentiful rain. But the drought and the rain were accord
ing to the prayers of the prophet Elijah. " Elijah was a
man subject to like passions as we are, and he prayed
earnestly that it might not rain ; and it rained not on the
earth by the space of three years and six months. And
he prayed again, and the heaven gave rain, and the earth
brought forth her fruit." Hearing the prayers of Elijah
was not the only instance, in ancient ages, of God's hear
ing and answering the prayers of his saints. Jacob wres
tled in prayer at Bethel, and obtained the blessing ; and
with him the covenant of grace was established. Moses
was heard, at all times; when he interceded for the rebel
lious people ; and by prayer he appeased the divine anger,
and, as a mediator, led the Israelites to the borders of the
land of Canaan. When Moses held up his hands in prayer,

PRAYER AND PRAISE. 179
Israel prevailed in battle ; but when he let down his
hands, so that the visible appearance of prayer ceased,
then Amalek prevailed. At the word of Joshua, who was
a man of prayer, the sun and moon stood still ; the solar sys
tem suspended its revolution, till the victory in battle with the
Amorites was completed. David and Solomon had great ex
perience of God's answers to prayer. At the dedication of
the temple, the cloud of glory, which was the symbol of the
divine presence and favor, filled the house ; and the Lord
afterwards expressly said to Solomon, " I have heard thy
prayer, and thy supplication which thou hast made before
me." Hezekiah was remarkably heard, in his short and
fervent prayer, when Jerusalem was invaded by the As
syrians. An angel of the Lord slew, in one night, a
hundred and eighty-five thousand of the Assyrian army,
and broke up the siege. Nebemiah rebuilt the temple
and city of Jerusalem more by his prayers than by his
own strength, or the strength of his laborers. The res
toration of the Jews from the captivity in Babylon, was
by the special prayers of Daniel. Encouraged by the
prophecies, " he set his heart to seek by prayer and sup
plications, with fasting, and sackcloth, and ashes." His
prayers were full of importunity ; and they were remark
ably heard, approved, and answered. The deliverance of
the Jews from captivity was as much in answer to the
prayers of Daniel, as if his prayers had been the sole
cause of their deliverance. " At the beginning of thy
supplications, the commandment came forth," said Gabriel
to Daniel ; " and I am come to show thee, for thou art
greatly beloved."
God never bestows any great and special favors on his
people, but in answer to particular and fervent prayer.
But such prayer is never made in vain. The prayers of
the New Testament saints were as remarkably heard as
those of the more ancient saints. Jesus Christ, in his re
ligious devotions, acted in the capacity of a man, and in
his prayers he was always heard. His disciples and fol
lowers, who were daily of one accord, after his ascension,
praying for the accomplishment of his gracious promises,
were heard and answered abundantly on the day of Pen
tecost, and afterwards. When the apostles and brethren,

180 SYSTEM OF DIVINE TRUTH.
on a special occasion, were united in social prayer, and
lifted up their voice with one accord to God, " the place
was shaken, where they were assembled together, and
they were all filled with the Holy Ghost." When Peter
was bound in prison, " prayer was made without ceasing
of the church unto God for him." And in the very hour
of their nocturnal devotions, he was rescued, by an angel
from heaven. Paul and Silas, in close confinement, were
miraculously delivered by an earthquake at midnight, in
answer to their prayers and praises. And in answer to
their prayers, the jailer and his household were converted
and baptized. By prayer, Paul was delivered from the
shipwreck ; and, for his sake, the whole crew were saved
from a watery grave. Instances of God's hearing prayer
are so numerous, that it is unnecessary to quote them all,
to prove that God always hears and answers the prayers
of the faithful ; and in general, he grants the very things
which are asked for. In many instances, however, Chris
tians may sincerely and fervently pray for things which
God, in his wisdom, may see fit to withhold, and grant
them even richer blessings, as a substitute. All we con
tend for in the present discussion is, that always, and in
his own way, God hears and answers the prayers of his
people ; and when they are more particularly excited to
union and fervor in this important duty, the answer is
more particular. When the people of God are excited by
the Spirit of God to pray for rain, God sends them rain.
When they unitedly plead for the Holy Spirit, the Holy
Spirit is given. Revivals of religion are generally
the effect of union and importunity in the prayers of the
saints. These are the source of every good and perfect
gift of God. When God delivers his people from pesti
lence, war, or famine, it is by prayer ; by prayer he will
accomplish all his promises ; and, ultimately, he will fill
the earth with his glory. REMARKS.
1. Although Christ was very particular to enjoin on his
followers, both by precept and example, the important
duty of secret prayer ; yet he was equally particular and

PRAYER AND PRAISE. 181
strenuous with regard to the various branches of social
prayer. The example which he gave to his disciples
was an example of social prayer. It is expressed in the
plural number : " Our Father, who art in heaven." This
is pertinent to every branch of social prayer, but not to
individual prayer. Another branch of social prayer,
urged and enforced by the apostle Peter, is that of the
family. Admonishing husbands and wives to the mutual
discharge of their social and relative duties, he exhorts
them " to live as being heirs together of the grace of life,
that their prayers be not hindered ; " plainly alluding to
the most important and indispensable duty of family
prayer. To no other society but the family can these
words have any proper application. The fellowship of
Christian husbands and wives is most intimate and en
dearing. But how can this be promoted to advantage
without daily union in prayer ? If, in the families of
Christians, to whom Peter wrote his Epistle, there had
been no social prayer ; then, certainly, there were no
prayers of husbands and wives which were liable to be
hindered. On the whole, it appears that, in every community,
social prayer is the life and nerve of religion ; and espe
cially in families, which are the nurseries of all civil
societies. Without family worship, how can parents
bring up their children in the nurture and admonition
of the Lord ? And how can their children be im
pressed with the idea that their parents give themselves
to prayer ?
Not only in families, but in all other communities, and
on many occasions, social prayer is essential to the Chris
tian character. On the holy Sabbath, in particular, all
the friends of Christ are of one accord in the house of
prayer and praise. In the sanctuary, their devotions
are enkindled into a holy ardor : and were it consistent
with duty in general, they would " desire to dwell in the
house of the Lord all the days of their life, to behold the
beauty of the Lord, and to inquire in his temple." Very
cordial is the fellowship of real Christians in the house
of prayer. Other days and seasons, besides the Sabbath,
are set apart for special humiliation and prayer , and
16

182 SYSTEM OF DIVINE TRUTH.
those who disregard these institutions, which are of
human authority, discover a spirit of rebellion against the
authority which is divine. " From evening to evening
shall ye celebrate your Sabbaths," as well as the Lord's
Sabbaths. Seasons of affliction, distress, and mortality are proper
seasons for special union and concert in prayer. The ex
ample of Christ was, that, " in all the afflictions of his
people, he was afflicted." Benevolence requires that we
unite with the afflicted, especially in humiliation and social
prayer. Another special occasion for social prayer is, when
Christians are excited by the Holy Spirit to set apart
short seasons for prayer and religious conference. By
these special meetings for prayer and religious improve
ment, the life of godliness is promoted, and the Lord is
well pleased. " Then they that feared the Lord," says
the prophet, " spake often one to another, and the Lord
hearkened and heard it ; and a book of remembrance
was written before him, for them that feared the Lord,
and that thought on his name." Scarcely any part of
religious improvement is more useful and important than
these voluntary associations for prayer, and praise, and
holy conversation. How often are they attended with
the happy fruits of divine grace, in the conviction and
conversion of sinners, and in the edification of the
saints !
2. In connection with the duty of prayer, and as a part
of it, a few remarks may be useful on the duty of sing
ing, as well as speaking, the praises of the Lord. " Is
any merry ? let him sing psalms." All the psalms, and
songs, and poetical books, which comprise a great part of
the Bible, were divinely inspired for the important purpose
of singing praises to the Lord. Singing the praises of
the Lord has been a very pleasing and useful part of reli
gious and social worship in the church of God, probably
from the beginning of the world, commencing in paradise.
And " whoso offereth praise glorifieth me," saith the
Lord. Where true love to God, and cordial fellowship
with the saints, exist in the heart, they are greatly cher
ished and promoted by the aid of sacred melody. By

PRAYER AND PRAISE. 183
this exercise of religious devotion, David was excited to
raptures and transports of joy. It was also a devout and
delightful exercise of the Savior and his disciples. In this
they united at the first celebration of the sacramental sup
per. And in this the church has always persevered.
The apostles, by example and precept, have urged the
duty of singing God's praise. Paul and Silas prayed and
sang praises at midnight, bound in the inmost prison, and
mangled with stripes. No situation, on this side of the
infernal world, is too deplorable for such men to sing the
praises of the Lord. David resolved to sing his praises
while he had a being. Paul, having exhibited to the He
brews Jesus Christ as the great High Priest of their pro
fession, says, " 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." In the view of the apos
tle, it appears that vocal music has the preference. This
is the kind of music with which the heavens resound for
ever. " But who can utter the mighty acts of the Lord ?
Who can show forth all his praise ? " Our duty is to praise
the Lord with all our might ; and to praise him for all his
works, whether of mercy or of righteous judgment. So
important was the praise of God in the Savior's view, that,
when the little children sung hosannas in the temple at his
triumphant entry, he declared " that if these should hold
their peace, the stones, even the stones of the temple,
would immediately cry out."
3. In a review of what has been said on the subjects
of prayer and praise, we perceive that they are very hum
ble and devout exercises of heart. They look above all
selfish considerations ; for their object is in the highest
heavens. God is the supreme object, and his glory is the
leading motive of all sincere and pure devotion. Confi
dence in the divine government, and in the divine prom
ises, are the mainspring of prayer and praise. " Praise
waiteth for thee, O God, in Zion ; and unto thee shall the
vow be performed. O thou that hearest prayer I unto thee
shall all flesh come." " Rejoice evermore : pray without
ceasing : in every thing give thanks ; for this is the will
of God, in Christ Jesus, concerning you." Amen.

184 SYSTEM OF DIVINE TRUTH.

ESSAY XXV.
DUTIES OF THE UNREGENERATE, AND THE MEANS
OF GRACE.
On the practical part of the system of divine truth, we
have briefly considered the duties of self-denial and true
benevolence, of humility and submission to God, and of
prayer and praise. While it is granted, by all who profess
to believe the Holy Scriptures, that these duties are highly
incumbent on every Christian, and are essential to the
Christian character ; yet, with many, it is a very interest
ing inquiry, whether these, or any other religious duties,
are incumbent also on impenitent and unconverted sin
ners. On this point the Scriptures speak a language,
which, in the view of many, is awfully forbidding. The
Scriptures declare plainly, " that the sacrifice of the
wicked is an abomination to the Lord, inasmuch as they
bring it with a wicked mind." This is said to be the cor
rect translation. Again it is written, by way of contrast,
" The sacrifice of the wicked is an abomination to the
Lord ; but the prayer of the upright is his delight." And
again : " He that turneth away his ear from hearing the
law, even his prayer shall be an abomination." The
meaning of all these declarations appears to be one and
the same ; that a wicked man, or an impenitent sinner,
does not in any measure offer to the Lord acceptable sac
rifices. Proceeding from a selfish heart, and being per
formed with no regard to the glory of God, nor to the
good of his kingdom, they are vain oblations ; and the
command of the Lord is, " Bring no more vain oblations."
Your offering of incense, however precious, is an abomi
nation. External devotions, without the concurrence of
the heart, are mere hypocrisy, which is considered as one
of the baser kinds of iniquity. The Bible appears to
testify strongly against the external duties and religious
services of impenitent sinners. Sinners, however, do not
see fit to renounce all the external duties of religion. In
many duties they are constant and persevering. In exter
nal devotions, especially the devotions of the sanctuary ;

DUTIES OF THE UNREGENERATE, ETC. 185
in the observance of the holy Sabbath ; in reading the
Scriptures, and attending to the gospel ministry, statedly
and occasionally ; and in attending the variety of meet
ings for prayer and religious improvement, — sinners
seem to go almost hand in hand with the saints. They
embrace and defend the doctrines of the Bible ; and
'¦'•almost they are persuaded to be Christians." Many, who
make no profession of religion, statedly attend to the ex
ternal performance of family worship, and the religious
instruction of their children ; well knowing that these
things are matters of infinite importance to their dear
children, as well as to themselves. It would be extremely
difficult to restrain the greater part of the people from
attending, more or less, to the external duties of religion.
Their consciences, their hopes, and their fears prompt
them to many such duties. But, from the Word of God,
we are assured that all these external duties and sacrifices
of the wicked are an abomination to the Lord, because
they are performed with a wicked mind or a selfish heart.
" God looketh on the heart." And the heart being cor
rupt, the motives of the gospel are perverted. Not only
the' religious sacrifices of the wicked, but all their moral
actions, of every name and nature, are corrupted, and are
an abomination to the Lord. All their deeds of justice,
of mercy and charity, proceeding from a wicked mind,
are perfectly odious in the sight of a holy God. For it
is written and testified of all the wicked, that " every
imagination of the thoughts of their hearts is only evil
continually." The interesting question is now fairly introduced : Is
it the duty of impenitent sinners to pray, or to attempt the
performance of any religious duties 1
Previous to giving a direct answer to this question, it
must be admitted fully, and without any reserve, that the
sacrifices, and all the religious duties, of the wicked and
impenitent, are, indeed, an abomination to the Lord. To
attempt to construe away the plain sense of the Scriptures
which have been introduced in confirmation of this truth
is a vain attempt. No reasonable and candid man will
undertake this thing. It ought to be realized by all the
impenitent and unregenerate, that, in their best duties,
16*

186 SYSTEM OF DIVINE TRUTH.
their hearts are totally corrupt, and their external ser
vices, flowing from such fountains of corruption, are, ac
cording to the letter of God's Word, an abomination to the
Lord. " With their mouths they may show much love,"
and with their hands they may perform many deeds of
charity, " but their heart goeth after their covetousness."
Sinners are not only covetous, but carnal ; and " the
carnal mind is enmity against God." Solomon goes so far
as to say, " The thoughts or designs of the wicked are an
abomination." Truly, " they that are in the flesh cannot
please God."
To say, as some do, that sinners can perform the mat
ter of their duty acceptably, though the manner and spirit
of it may be ever so defective, is grossly absurd ; for the
manner and spirit of duty constitute it what it is. In
these consists the essence of duty. " God is a Spirit, and
they that worship him must worship him in spirit and in
truth." All worship but this is an abomination. Sinners', who
have gone the whole circuit of external duties, during the
longest life, ought not to imagine that, in a single instance,
from first to last, they have ever performed one duty ac
ceptably in the sight of God.
But, notwithstanding all this, the answer to the question
before us must be in the affirmative. Unregenerate sin
ners ought to pray always, with all prayer and supplica
tion. They ought to abound in secret prayer, and per
severe therein. They ought to attend constantly to the
religious devotions in the sanctuary, and to all other ap
pointments for social prayer and praise. They ought to
neglect no branch of religious worship, nor of religious
instruction. They ought to keep God's Sabbaths, and to
reverence his sanctuary. If they are heads of families,
they ought to maintain the worship of God in their houses,
according to the divine requirement and the practice of the
saints in all past ages and generations. Those who neg
lect the morning and evening sacrifices, and prayer and
thanksgiving at their tables, give sad evidence of a reluc
tance of heart to the duty of prayer. But let sinners be
ever so conscious to themselves of a hard and wicked
heart, yet this is no excuse ; but, on the other hand, it
should serve as a stimulus to religious sacrifices, espe-

DUTIES OF THE UNREGENERATE, ETC. 187
cially to the sacrifices of a broken heart and a contrite
spirit. A hard and impenitent heart is no more excuse
for the neglect of religious duty, than sloth and indolence
are for the neglect of ploughing and sowing ; and we read
that " the ploughing of the wicked is sin." But how is
this sin to be avoided ? Shall a sinner be advised, on ac
count of his indolence, or on any account, to cease from
ploughing ? We ought, indeed, to inform the wicked, as
we have opportunity, that their ploughing and planting,
and all their labors and occupations, are sin and abomina
tion, inasmuch as they perform them all " with a wicked
mind." The divine requirement is this, " Whether, there
fore, ye eat or drink, or whatsoever ye do, do all to the
glory of God." In all our selfish pursuits, therefore, we
commit an abomination. But how shall we remedy the
evil ? And how is this command of God, to do all things
to his glory, most wickedly and perversely violated ? Is
it by doing all things required of us with selfish views, or
by stubbornly refusing to do them at all ? Certainly by
stubbornly refusing to do them at all. The same is true
respecting prayer and religious sacrifices. No state of sin
and guilt, however aggravated, affords the least excuse
for the neglect of prayer or any other religious duties.
The same holy religion, which God requires of the best
of saints, he also requires of the vilest of sinners ; and
their most invincible habits of wickedness afford not the
least excuse. " God now commandeth all men every
where to repent." But if the externals of religion are
neglected, we may be assured that the internals of it are
equally neglected. He, therefore, who dissuades sinners
from the external duties of religion, on the ground of their
being an abomination to the Lord, does essential injury to
the cause of truth and holiness. Every man who has ac
cess to the Word of God, be his state and character what
they may, finds himself exhorted and commanded to pray
without ceasing, and to attend, strictly and perseveringly,
to every branch of religious duty.
The sacrifices of no people, perhaps, were ever a
greater abomination to the Lord than those of the scribes
and pharisees. But Christ did not condemn them for
their external duties, when they were agreeable to the

188 SYSTEM OF DIVINE TRUTH.
letter of the law ; he condemned them only for the de
pravity of their hearts. " Woe unto you, scribes and
pharisees, hypocrites. For ye pay tithes of mint, anise,
and cummin ; but have omitted the weightier matters of
the law, judgment, mercy, and faith. These ought ye, to
have done, and not to leave the other undone."
Thus the matter appears to be clear, that we need not
hesitate to enjoin on all men the external duties of reli
gion, be their past and their present character ever so vile
and abominable. Persuade sinners to pay a sober and
constant attention to every duty of religion, and, to say
the least, you do much to mend their morals, and the
morals of the community. And you do more ; vou open
to them a hopeful prospect of a saving conversion, not by
any amendment of their hearts, but by their being brought
more under the influence of God's usual means of con
version. Should all the serious people among us, by their
united exertions, persuade the wicked around them to
attend strictly and soberly to the external duties of reli
gion, who would regret the visible reformation ? Who
would go about to urge as an objection that the sacrifice
of the wicked is an abomination to the Lord ? Is it not a
consolation to all the followers of Christ to hear that
family religion, in particular, is soberly attended in any
one house where it has been heretofore neglected ? Chris
tians greatly rejoice in observing one and another, who
have been negligent and despisers of religion, aroused to
attention to the important duties of the holy Sabbath, and
of the sanctuary. They labor abundantly to persuade all
people to attend public worship, and the preaching of the
gospel, believing that it pleases God, by the foolishness
of preaching, as men proudly call it, to save them that be
lieve. To those who shun and despise the special means
of grace there is, evidently, no prospect of salvation.
There is no hope of that conviction of sin, which, in the
economy of divine grace, usually precedes a saving con
version to God. And, almost invariably, faith cometh by
hearing, and hearing by the Word of God, even by the
ministry of the gospel.
But when we say, that impenitent sinners ought to pray,
and attempt the performance of all the external duties of

DUTIES OF THE UNREGENERATE, ETC. 189
religion ; it is to be understood, and solemnly considered
that they ought to do all these things with sincerity of
heart, with a supreme regard to the glory of God, and
with a humble reliance on the merits of the crucified and
exalted Redeemer, " who was delivered for our offences,
and raised again for our justification." To this holy and
faithful discharge of all religious duties, sinners are under
as great obligation as the saints. Being impenitent sin
ners, is no more excuse for insincerity, and unfaithfulness
to God, than it is for insincerity and hypocrisy, in the
social duties which they owe to their fellow-men. They
ought in all their duties, whether to God or their neigh
bors, sacredly to regard the two great commands, " Thou
shalt love the Lord thy God, with all thy heart, and thy
neighbor as thyself." In every duty, they ought to serve
God acceptably, with reverence and godly fear. If, by
reflecting on all their past religious performances, they
find that they have been altogether void of holy sincerity,
this should be with them a matter of deep sorrow and
regret, and humiliation before God. But to refrain from
religious duties, as a remedy for this greatest of evils, is
absurd, and may prove fatal to the immortal soul. As
well may a sinner refrain from his daily labor, because
his labor, with a wicked heart, is an abomination to the
Lord. However great the sin of unregenerate doings
and duties may be ; yet, to renounce all doings and
duties, is eertainly a greater sin. This is a remedy worse
than the disease, and more pernicious in its effects.
It is further to be considered, that a regular attendance
of the impenitent, as well as others, on the externals of
religion, is highly important, and even necessary to the
welfare of society. How woful would be the state of
human society, if none but the few scattered and despised
followers of Christ paid any attention to religious duties !
How deplorable would be the ignorance and sottishness
of the great body of mankind, if, from their childhood, they
paid no attention to the great subjects of religion ! — no
attention to the duties and institutions of the Sabbath ! -^-
no attention to the Holy Scriptures, which are able to
make us wise unto salvation, through faith in Jesus Christ !
When people renounce the externals of religion, how soon
do they become barbarians !

190 SYSTEM OF DIVINE TRUTH.
Now, therefore, even admitting that salvrtfion depends
on the power and grace of God, yet from Scripture and
universal observation, it is evident that the grace of God
in the conversion of sinners, never extends beyond those
means of grace, which are of his own institution and ap
pointment. " Of his own will begat he us, with the word
of truth." He, therefore, who despiseth the word of truth,
shall be destroyed. "Being born again, — by the word
of God." Such is the darkness and blindness of the
human heart, that a careful attention to the word of God
is necessary to awaken the consciences of the unregener
ate, and to prepare them to feel the need of a Savior, and
of the grace of the gospel. Dissuade all impenitent sin
ners from religious instruction, and they will go blind
fold to final ruin. In the strictest sense, they will perish
for lack of knowledge. They will die without instruction ;
they will probably lead their children and their dearest
connections to the same awful ruin with themselves.
Reasons have now been offered, sufficient to establish
the affirmative of the question. It is found, that sinners
at all events, and under all circumstances, ought to pray,
and to attend solemnly to all religious duties. No excuse
is to be admitted, on account of the wickedness of their
hearts. If they feel their guilt, let them most heartily
adopt the prayer of the publican : " God be merciful to
me, a sinner." Let all sinners resolve in the fear of the
Lord, that they will attend to the external duties of reli
gion, feeling their sin and guilt, and their obligation to be
holy in heart and life ; and in human view, there is far
greater probability of their conversion, than there is of
the conversion of openly perverse neglecters and despis
ers of religion. This greater probability arises, however,
not from any thing morally good in their attentions and
resolutions ; but from their being within the reach, and
under the precious influence, of the means of grace. The
sinner who attends to the means of, grace, is the most
likely to discover the corruptions of his own heart, and to
feel a conviction of his sin and guilt. Even his attempts
in duty, though his heart be ever so corrupt, may, in the
hands of God, be made the means of his conversion.
As an inference from the decision of the question be-

DUTIES OF THE UNREGENERATE, ETC. 191
fore us, it may be urged by some, that the unregenerate
and impenitent sinners ought to attend to and receive the
sacraments of Christ, Baptism, and the Lord's Supper.
Why should they not be partakers of these special ordi
nances of Christ, as well as of the common ordinances and
duties of the sanctuary ? Why may they not come to the
table of Christ, as well as to the throne of grace in pray
er ? Answer, 1. To come with propriety to the sacra
ments of Christ, a man must enter publicly into covenant
with God and his people, and become a member of his
visible church. For the celebration of the sacraments is
a covenant transaction, expressive of holy fellowship and
communion. Those who come to these ordinances must
therefore be such as are denominated " holy brethren,
and partakers of the heavenly calling." As a prerequi
site to these ordinances, they must profess the Christian
faith, and the sacraments are designed as testimonials of
their faith, rather than the means by which their faith is
produced. Accordingly, we find, that circumcision was
to Abraham, not the means of his faith, but a seal of the
righteousness, or acceptableness of the faith which he had,
yet being uncircumcised. Thus it is evident, that pre
paratory to the participation of the ordinances of Christ,
there must be a profession of the true faith, and a public
standing in the visible church of Christ. Answer, 2.
Whilst Christ and his apostles admitted none but visible
Christian brethren and sisters to holy fellowship, they
freely admitted and invited all, of every character, to all
the other branches of religious worship and instruction.
The commission of the Savior to his apostles was, " Go
ye into all the world, and preach the gospel to every
creature." Of course, all were required to attend to the
preaching of the gospel, and to the prayers and praises
in the sanctuary. Attending the common exercises of
religious worship and instruction, has never been consid
ered as a covenant transaction, and has never been re
stricted to the professed followers of Jesus Christ. We
find sufficient reasons, therefore, why those who are ex
cluded from the sealing ordinances of Christ, should be
invited and commanded to attend to every other part of
religious worship and instruction. If they find, by a ret-

192 SYSTEM OF DIVINE TRUTH.
rospective view of their lives, that in all their attempts
to perform religious duty, they have done nothing but
abomination, let them not draw back unto perdition, but
attend to the command of the Savior, " Go and sin no
more."

1. From this subject we learn, that the first and imme
diate duty of all sinners is repentance. The order of the
duties which God requires, is distinctly stated by the
apostle : " That men should repent, and turn to God, and
do works meet for repentance." Sinners in general cher
ish the idea, that there are many preparatory steps, and
good endeavors, by which they hope to come by degrees
to the discharge of real Christian duty. These preparatory
measures they consider as pleasing to God, though per
formed in a state of unregeneracy. This is a gross delu
sion. For without faith, which is a fruit of the Spirit,
" it is impossible to please him." It is absurd to suppose
that with a perfectly selfish heart, and with a carnal mind,
which is enmity against God, sinners can read and pray,
seek and strive acceptably to God ; and so as to inherit
the promises, " Ask, and ye shall receive ; seek, and ye
shall find." No such promises are made to the impeni
tent. To them are applicable the declarations of the apos
tle James : " Ye ask, and receive not, because ye ask
amiss, that ye may consume it on your lusts." Notwith
standing sinners ought to pray, and attend to every duty,
yet they do nothing acceptably, nothing which entitles
them to any of the promises, while in a state of impeni-
tency. They make no advances, no progress towards a
state of favor with God. Yea, they make progress in sin,
and add daily to their guilt, until they begin to offer the
sacrifices of a broken heart and a contrite spirit. Not
all the terrors of a broken law, not the most pungent con
viction of sin, not even the nearest approaches of death
and hell, which excite their loudest cries for mercy,' can
produce any services which are acceptable to God ante
cedently to the exercise of sincere repentance. The sum
and substance of all the sacrifices which are pleasing to
God, and to which the divine promises are annexed, we

DUTIES OF THE UNREGENERATE, ETC. 193
have in the words of the apostle Paul : " I have not shunned
to declare unto you all the counsel of God," — " testify
ing both to the Jews and also to the Greeks, repentance
towards God, and faith towards our Lord Jesus Christ."
All that precedes these is of the nature of sin. The first
commandment in the gospel is, " Repent;" and the next
is, " Believe the gospel."
2. This subject, which requires both saints and sinners
to attend most solemnly to the duties of religion, leads us
to the proper idea of the use of means in the work of
man's salvation. The efficacious use of means is only
when God uses them with sinners, and not when sinners
use them with themselves. The work of regeneration,
conversion, and salvation, is wholly a work of God ; and
with him it is optional whether to perform the great work
with or without the use of means. The means of grace,
which God uses with sinners to bring them into his spirit
ual kingdom, are exceedingly various. His holy word,
his Sabbaths, the ministry of the gospel ; and preparatory
to all these, and perhaps the most successful of all means
whatever, is parental faithfulness. It has been said that
the efficacious use of means is when God uses them with
sinners. But God has a multitude of servants acting in
his name and behalf — ministers, parents, magistrates, and
Christian neighbors. " As though God did beseech you by
us" said Paul to impenitent sinners, " we pray you, in
Christ's stead, be ye reconciled to God." God also
makes use of all the various dispensations of his provi
dence, merciful and afflictive, as means of grace. He
sometimes makes use of a man's own wickedness and
folly to alarm his conscience and bring him to repent
ance. The means of grace in the hands of the apostles,
being faithfully improved by them, constituted the planting
and the watering, and God gave the increase. Speaking
of regeneration, which is the very work of salvation, the
apostle considers it as being wholly of God ; and yet it
was by the word of God. " Being horn again, not of
corruptible seed, but of incorruptible, by the word of
God." Again. " Of his own will begat he us, with the
word of truth."
Sinners do indeed attend to the means and motives of
17

194 SYSTEM OF DIVINE TRUTH.
the gospel. Even infidels are excited to attend and to
learn the truth. And were not this the case, how could
they ever be convicted and converted to Christ ? But
they never attend with a hearty approbation of divine
truth, and with a desire to be holy, for they often cavil
with the doctrines of salvation ; and if they are overcome
at last, it is by the exceeding greatness of the power of
the Holy Spirit. These appear to be some of the scrip
tural ideas respecting the means of grace and salvation.
This is God's general method of calling- his elect into his
kingdom. On this important point we may further observe. As
respects those who live under the light of the gospel, in
particular, and perhaps, as respects all mankind, of adult
age, the means of grace are represented in the Scriptures
as being necessary to salvation. This doctrine appears to
be stated and proved in the tenth chapter to the Romans.
Here a general maxim is stated : " Whosoever shall call
on the name of the Lord shall be saved." To such is
salvation limited, both in the Old and New Testaments.
" But how shall they call on him in whom they have not
believed ? and how shall they believe in him of whom
they have not heard ? and how shall they hear, without a
preacher ?" The conclusion is, " So, then, faith cometh
by hearing, and hearing, by the word of God." And is it
not a fact, verified by universal observation, that without
the means of grace, none of the fruits of grace appear?"
No convictions of sin, no conversions are witnessed, no
accessions to the visible church, none of the fruits of the
Spirit, and in short, no religion. When God's ancient
people forsook his word and ordinances, he declared that
they perished for lack of knowledge ; and it is expressed,
as a general truth, that " where there is no vision," no
divine revelation, " the people perish." This is a truth ob
vious to all. For who does not see and deplore the per
ishing state of the heathen ? And who, that has any latent
spark of benevolence and compassion, does not feel the
importance of making every possible effort to spread the
gospel throughout a perishing world ? Inexpressibly im
portant are the means of grace. By them, mankind are
enlightened and indoctrinated ; so that, if they ever be-

DUTIES OF THE UNREGENERATE, ETC. 195
come the subjects of special grace, they are at once pre
pared for duty and usefulness. The means of grace, un
der the common influences of the Holy Spirit, keep alive
some degree of conviction of sin, and some sense of the
importance of real religion. They are also the principal
barriers of civilization and morality. They, therefore,
claim the attention of all, however inclined the wicked
are to pervert them to their own aggravated condemnation^
3. From this subject we learn that for sinners to flatter
themselves that they are waiting and wishing for a spirit
of prayer, and for converting grace, while they live in the
neglect of all religious duty and improvement, is a gross
and dangerous delusion. They demonstrate, by their con
duct, that there is no such wish in their hearts. The lan
guage of their conduct is, " I pray thee, have me ex
cused." " I desire not the knowledge of thy ways." If,
in the neglect of all duty, any flatter themselves that they
love the brethren, and desire to become the subjects of
divine grace, they confirm the testimony of" the prophet,
that " the heart is deceitful above all things, and des
perately wicked ; who can know it ? "
4. No sinner is willing to be pronounced utterly inex
cusable. The support and comfort of all sinners are their
excuses. But excuse, in the neglect of duty, is an ab
surdity. Sinners, in general, profess to be well disposed,
and to do the best they can, hoping that God will enable
them to persevere. Thus the blame is cast on God.
And instead of doing their best, they do their worst.
" Behold thou hast spoken and done evil things as thou
couldst." Finally. The consideration of this subject ought to pro
duce, at least, an amendment of morals. To this thera
is no want of motives. To this no objection can be
offered. In a depravity of morals no one can dare to ex
cuse himself. All profess to be advocates for morality.
Happy would it be if all should practise according to this
profession. But, in fact, true religion and morality are'
inseparable, as appears by the noted exhortation of the
prophet : " Let the wicked forsake his way, and the
unrighteous man his thoughts, and let him return unto the
Lord, who will have mercy on him, and unto our God,
who will abundantly pardon." Amen.

196 SYSTEM OF DIVINE TRUTH.
ESSAY XXVI.
THE HOLY SABBATH.
In the whole system of practical subjects, none holds a
higher rank, none claims a more profound attention, than
that of the holy Sabbath. The Sabbath is to be called a
delight, the holy of the Lord, honorable. If, in point of
importance, one command has the preference to another,
the Sabbath has the preference to all others. No other
command is so abundantly repeated,in Scripture, nor ex
pressed in terms so peremptory. " Verily, my Sabbaths
ye shall keep." Still we are challenged, by some who pro
fess the Christian religion, to prove that the law of the
Sabbath is in force at the present day. To prove this
great practical point, we may attend to the following
arguments. 1. That the church has a weekly Sabbath established
by divine authority, under the present dispensation of the
gospel, as well as under all former dispensations, is evi
dent from the Scriptures. Heb. iv. 9. " There remain
ed!, therefore, a rest to the people of God." The word
rest is several times used in this chapter and its connec
tions, and in every other instance a Greek word is used
which signifies rest, in the ordinary meaning of the word.
But here the Greek word is different, and is a word
strictly meaning the holy Sabbath. " There remaineth,
therefore, a Sabbath to the people of God ; or to the
Christian church." This text alone proves distinctly that
the Christian church has a Sabbath, which remaineth to
them. It is not a new institution, but it is the essence ot
the original institution which remains, and will remain
perpetually. In the verse next to the one quoted, we
have a sufficient reason assigned why a Sabbath should
remain to the people of God. " For he that is entered
into his rest," that is, Jesus Christ, " hath ceased from
his own work," that is, the work of redemption, " as
God did from his ; " that is, from the work of creation.
God ceased from the great work of creation, and then
appointed a day of rest, and sanctified it as a holy Sab
bath. Christ likewise ceased from the great work of re-

THE HOLY SABBATH. 197
demption, and then appointed a day of rest, set apart, and
remaining perpetually as a holy Sabbath. There is no
more obscurity or doubtfulness with respect to the estab
lishment of the Christian Sabbath, than with respect to the
establishment of the original Sabbath. It is a holy Sab
bath which remains, and will remain to the people of God,
so long as the resurrection of Christ is remembered and
believed. The institution of the Christian Sabbath is,
therefore, established on as firm ground as .that of the origi
nal Sabbath. Accordingly, to establish this important law,
and to render it obligatory on all generations, we observe,
2. It was made a distinct article in the first table of the
moral law which was given to Moses and proclaimed in
the ears of the people at Mount Sinai. . This was the law
which Christ came to magnify and make honorable. As
well may we expunge the first, or any other command
from the sacred decalogue, as the fourth. To the ten
commandments our Savior had particular reference
whenever he spoke of the law, and, on some occasions he
recited several of the commandments : " Thou shalt not
kill, thou shalt not steal, thou shalt not bear false witness ;
honor thy father and thy mother." Christ, also, was very
careful, by his example, to enforce the observance of the
holy Sabbath. Can it be supposed that, by his coming to
fulfil all righteousness, he designed to abolish any one of
the ten commandments ? Certainly not. Our Savior, in
his abridgment of the decalogue, reduced the ten to two
great commandments. But did he, in his abridgment, aim
to leave out or exclude the fourth commandment ? Had
he found this to be a useless and unnecessary precept ?
Then his experience was contrary to the experience of
all others. Had it been the will of God our Savior, to
abolish or repeal the law of the Sabbath, it would certainly
have been done in the most explicit terms. No more
doubt would have remained than remains respecting the
abolition of the ceremonial law.
3. Another argument in support of the law of the Sab
bath is, that no law or commandment whatever appears
to be so much insisted on, so often and so powerfully in
culcated, and enforced with so heavy penalties, as the law
of the Sabbath. Old Testament and New set forth the
17*

198 SYSTEM OF DIVINE TRUTH.
infinite importance of the celebration of the holy Sabbath.
Well may we conclude, on this ground, that "there re
maineth a Sabbath to the people of God." And not only
is the law of the Sabbath urged more frequently, and
more powerfully than any other law of God, but impor
tant reasons are assigned. One is, that it is a sign be
tween God and his people. It is a test, or signal, by
which the true church of God is distinguished from the
ungodly world. On this ground, the law of the Sabbath
is most abundantly enforced in the Holy Scriptures. In
the Book of Exodus we read, over and over, very re
peatedly, " Verily, my Sabbaths ye shall keep ; for it is a
sign between me and you, throughout your generations,
that ye may know that I am the Lord that doth sanctify
you." " Ye shall keep my Sabbath, therefore, for it is holy
unto you. Every one that defileth it shall surely be put to
death." Was the Sabbath so infinitely important at that
day, and was it to be kept forever, as a perpetual statute,
throughout their generations ? How, then, can any one
imagine that it was a leading object in the ministry of
the divine Savior to abolish this holy statute ? Reason
revolts at the absurdity. Thi? command, so much re
peated in Exodus, is often inculcated by most of the
prophets, and especially by the prophet Ezekiel, in his
twentieth chapter. The following is a specimen : " I am
the Lord your God ; walk in my statutes, and keep my
judgments, and do them. And hallow my Sabbaths; and
they shall be a sign between me and you, that ye may
know that I am the Lord your God. Notwithstanding,
the children of Israel rebelled against me, they walked
not in my statutes ; they polluted my Sabbaths. Then I
said, I would pour out my fury upon them, to accomplish
mine anger against them." It was particularly for the
profanation of the Sabbath that God punished his people
with seventy years' captivity in Babylon. They were
carried away, that the land, which had groaned under
their avarice, might enjoy her Sabbaths. This was, sol
emnly recognized by Nehemiah, after the restoration from
the captivity, when the Sabbath began again to be pro
faned. " And he contended with the nobles of Judah,
who began to profane the Sabbath, saying: What evil

THE HOLY SABBATH. 199
thing is this that ye do, and profane the Sabbath day ?
Did not your fathers thus ? and did not our God bring all
this evil upon us, and upon our city ? Yet ye bring more
wrath upon Israel by profaning the Sabbath day." Thus
it appears that the profanation of the Sabbath was the
capital sin, which brought on Israel national judgments,
and which, in cases of individual transgression, was pun
ished by an ignominious death. Only for gathering a
little fuel on the Sabbath, a man was, by the special com
mand of God, stoned to death by all the congregation.
Thus important was the law "of the Sabbath, in God's
own estimation, in the ancient ages of the church. Nor
is the importance of it at all diminished by the Scriptures
of the New Testament. It was unnecessary for the New
Testament to be very copious on a subject so abundantly
established and enforced by the Old Testament. Barely
to say and prove that there remaineth a Sabbath to the
people of God, under the present dispensation of the gos
pel, is a sufficient confirmation of the law of the Sabbath,
down to the latest generation.
It may be added further, that were the New Testament
perfectly silent on the subject, yet reason and experience
would decide whether the law of the Sabbath is abolished.
Reason and experience teach us that the Sabbath is as
important now as it has been in any past age of the
world. It is important for the same purposes now, as
it was in the antediluvian, patriarchal, or Mosaic ages.
" The Sabbath was made for man ;" and never did man
stand in greater need of its restraints and its privileges
than at this day. Unless, therefore, we can find in the
New Testament an express repeal of the fourth com
mandment, it is awful presumption fo disregard the holy
Sabbath. From our daily observation we have abun
dant evidence that the welfare of civil and religious
society depends chiefly, on the due observance of the
Sabbath. The very form of the Christian religion would
be soon extinguished if the Sabbath were utterly discard
ed and profaned. Those who are regardless of the Sab
bath are soon found to be equally regardless of all the
commands of God, and of all the institutions of Jesus
Christ. And in this case, does not civil society languish

200 SYSTEM OF DIVINE TRUTH.
and rapidly decline to a state of heathenism ? The im
portance of the Sabbath is incalculable ; and from this
we are assured that it is a divine institution, never to be
abolished. 4. The law of the Sabbath is no part of the Mosaic
system of ceremonials ; but is coeval with the creation of
the world. It was the first law which was given to man
kind in paradise ; and beyond a doubt, will be in force to
the end of the world. We have found that the Sabbath,
as to its importance, is the first and most distinguished of
all the divine commands ; and we may fairly conclude
that it will be the last to be set aside and abolished.
5. God's ancient people were required to keep his Sab
baths, and reverence his sanctuary. These two things
were connected together, and the connection is insepara
ble. If, therefore, Christ had set aside the Sabbath, the
duties of the sanctuary would have ceased of course.
There would have been no time nor place established for
social worship and ordinances. Facts have proved, incon-
testably, that it is impossible to. maintain in a regular
manner the worship and ordinances of Christ, or to up
hold the church in this wicked world, without a strict
adherence to the law of the Sabbath. Let every one be
at liberty (a liberty which many claim) to sanctify, or to
profane the Sabbath, and how few would be found to
sanctify it ! Even those professing Christians who now
discard the Sabbath are dependent on the laws and cus
toms of those who regard the holy Sabbath, for the exist
ence of their churches and their ordinances. Could they
carry their point, to bring the established rules respecting
the Sabbath and the sanctuary into universal disrepute,
they would speedily abolish all the regular administrations
of the gospel, and expunge Christianity out of the world.
From these considerations it is evident that the great
Head of the Church, who is " Lord also of the Sabbath,"
has established and will maintain it even to the end of
the world.
Finally. That this great law is in full force, under the
present dispensation of the gospel, is evident from many
things contained in the history of Christ and his apostles.
Christ declared himself to be Lord of the Sabbath. And

THE HOLY SABBATH. 201
the apostle John was in the spirit on the Lord's day.
The Lord's day, therefore, was the Christian Sabbath ;
and this Sabbath was evidently observed by John, near
the close of his very long life, even late in the apostolic
age. When Christ predicted the awful conquest of Jeru
salem, he instructed his followers " to pray that their
flight should not be in the winter, neither on the Sabbath
day." The Sabbath was, therefore, strictly regarded
near forty years after the resurrection of Jesus Christ.
Paul, at Corinth, reasoned in the synagogue every Sab
bath day. How could this be done if the Sabbath had
been long abolished ? At Antioch, Paul and Barnabas,
having excited great attention by preaching one Sabbath,
it is said " that the next Sabbath came almost the whole
city together, to hear the word of God." The Sabbath,
it seems, was the day appointed and observed as the day
for religious worship, and the ministry of the gospel. At
Philippi, where Lydia was converted, the apostles tarried
certain days ; and on the Sabbath they attended to the
ministry of the word, and to the ordinance of baptism.
But why was any day called the Sabbath day, if the
Sabbath had been long abolished by the authority of
Christ ? If all days are alike, why should the name Sab
bath be found in the New Testament, except barely to
inform us that the fourth commandment is abolished ?
But enough, surely, yea, more than enough has been said,
to put it beyond all doubt, and all controversy, that there
is a Christian Sabbath, which is to be perpetuated to the
end of the world. " There remaineth a rest to the peo
ple of God," which is typical of heaven ; and which is
preparatory to that glorious state where the weary are at
rest, and where their rest is glorious.
Having established the doctrine of the Christian Sab
bath, and proved its perpetuity to all generations, we now
proceed to prove the change of the Sabbath from the'
seventh to the first day of the week. This, also, as well
as the establishment and continuation of the Christian
Sabbath, is decided, Heb. iv. 4. Mention is made in this
verse of the seventh-day Sabbath. " For he spake in a
certain place of the seventh day on this wise : And God
did rest the seventh day from all his works." This was

202 SYSTEM OF DIVINE TRUTH.
the rest from the works of creation. This seventh day
was more or less regarded by the people of God till
after the work of redemption was finished upon the cross.
Christ then having arisen from the dead, rested from his
arduous work of redemption. This was one day of the
week following the day in which God rested from the
work of creation. It was, of course, the first day of the
week. Then Christ ceased from his own work, and ap
pointed the Christian Sabbath, as God had ceased on the
seventh day, and appointed the original Sabbath.
That there was, at the time of Christ's resurrection, a
new day appointed as the weekly Sabbath, is evident
from the fourth of Hebrews, in which the 95th Psalm is
quoted and applied. " Again he limiteth a certain day,
saying in David," or in the Psalms of David, " To-day,
after so long a time, a3 it is said, To-day, if ye will hear
his voice, harden not your hearts." The day appointed
to hear the voice of God by his ministering servants,
and to attend social worship in his sanctuary, is the
Holy Sabbath. And since a new day was limited, and
since it is evident that Christ arose from the dead, and
ceased from the work of redemption, on this new day,
which was the first day of the week, it evidently ap
pears that this day is the Christian Sabbath.
That the Sabbath was changed from the seventh to the
first day of the week, when Christ arose from the dead,
is evident from the special observance and improvement
of the first day of the week for religious purposes. On
this memorable day of the week the disciples were as
sembled together, statedly and repeatedly, for religious
purposes ; and on* these occasions they enjoyed the visi
ble presence ,and favor of their Lord and Master. On
the first day of the week the Holy Ghost was given at
the feast of Pentecost, when three thousand were con
verted and baptized. On this day the apostles of Christ
commenced their public ministry, and the church of
Christ became a visible church. How great and aston
ishing were the transactions of this first day of the week !
We read, also, that Paul, with his fellow-travellers, on his
last journey to Jerusalem, came to Troas, where he
abode seven days ; but no mention is made of a Sabbath,

THE HOLY SABBATH. 203
nor of social worship and ordinances, till the first day of
the week. But on this memorable day, " the disciples
came together to break bread," or to attend the sacra
mental supper. " And Paul preached unto them, ready
to depart on the morrow." Is it not evident that the first
day of the week was considered by Paul, and all that
were present, as the Christian Sabbath ?
Again. As has always been customary in the church,
the contributions for the poor, and for religious purposes,
were made on the holy Sabbath. But Paul, in his exhor
tation to the Corinthians on this subject, says, " Upon the
first day of the week, let every one of you lay by him in
store, as God hath prospered him." • We have now be
fore us sufficient evidence that the first day of the week,
which has been observed as a holy Sabbath by the most
correct and orthodox Christians, of all denominations,
from the day of Pentecost, is indeed the Christian Sab
bath. Having proved the continuation of the Sabbath, and its
change from the seventh to the first day of the week, we
proceed to consider some of the principal duties required ;
or how the Sabbath is to be observed. And, in general
terms, it is to be observed according to the true import
of the fourth commandment. " Remember the Sabbath
day, and keep it holy." " In it thou shalt not do any
work." Keep in mind, constantly, that it is the Lord's
day, and to be devoted to his service. The Sabbath is to
be a day of holy delights — better than a thousand days
of worldly occupations, or carnal pleasures. The proper
celebration of the Sabbath, connected with the most pre
cious promises, is beautifully stated by the prophet Isaiah.
" If thou turn away thy foot from the Sabbath, from doing
thy pleasure on my holy day ; and call the Sabbath a de
light ; the holy of the Lord, honorable ; and shalt honor
him, not doing thine own ways, nor finding thine ow i
pleasure, nor speaking thine own words ; then shalt thou
delight thyself in the Lord, and I will cause thee to ride
upon the high places of the earth, and feed thee with the
heritage of Jacob thy father ; for the mouth of the Lord
hath spoken it." Here we find that the law of the Sab
bath prohibits vain pleasure, as well as servile labor.
Since common labor is forbidden, it is evident that all

204 SYSTEM OF DIVINE TRUTH.
wordly intercourse and conversation are forbidden. To
converse on worldly topics, or to negotiate worldly busi
ness, is of the same general nature as to labor for world
ly profit and advantage. By the law of the Sabbath are
all vain and foolish amusements specially forbidden. Ac
cording to the correct statement of the assembly of di
vines, "the Sabbath is to be sanctified by a holy resting
all that day, even from such worldly employments and
recreations as are lawful on other days ; and spending
the whole time in the public and private exercises of
God's worship ; except so much as is to be taken up in
the work's of necessity and mercy." Visiting, and party
entertainments, however civil and friendly, are a gross
violation of the fourth commandment. Visiting the sick
and afflicted is often admissible, but not merely as a saving
of time ; but for the purpose of necessary assistance, and
for holy conversation and prayer. In such cases, the
Lord will have mercy and not sacrifice. To attend to
the arts and sciences, and every thing not conducive to
religious improvement, must be considered as Sabbath
breaking. But of all the breaches of this holy command,
none is more common, and none is more threatening to
the moral interests of the community than journeying.
By this, men not only involve themselves in guilt, but
they also involve many others in unnecessary cares and
perplexities. Many must dispense with public worship to
attend to tavern concerns. And they who attend religious
worship, find it difficult to " wait upon the Lord, without
distraction." The religious duties of the Sabbath are meditation and
prayer, holy conversation, attention to the Holy Scrip
tures, and other religious books ; and especially to the
public and social worship of God, the ministry of the gos
pel, and the ordinances of Christ, in his sanctuary.
These are enjoined as the duties of the Sabbath.
On attending the worship of God, and the ministry and
ordinances of Christ in the sanctuary, the Scriptures are
peculiarly strenuous. " Ye shall keep my Sabbaths, and
reverence my sanctuary ; I am the Lord." On the Sab
bath, in ancient times, special offerings and sacrifices
were brought to the sanctuary ; and a public reading and
exposition of the Holy Scriptures were attended. There

THE HOLY SABBATH. 205
was a holy convocation, or calling together of the people
to the place of the sanctuary ; and none were allowed,
without the most satisfactory reasons, to absent them
selves. To accommodate the duties of the Sabbath, sanctua
ries are now erected, not at one particular place, but all
over the Christian world ; and to neglect them when they
are so near to our doors is, according to the New Testa
ment, as well as the Old, a capital crime. Hear the sol
emn language of the apostle : " Not forsaking the as
sembling of yourselves together, as the manner of some
is, but exhorting one another, and so much the more, as
ye see the day approaching. For if ye sin wilfully, after
that ye have received the knowledge of the truth, there
remaineth no more sacrifice for sin ; but a certain fearful
looking for of judgment, and fiery indignation, which
shall devour the adversaries." All this terror is de
nounced against those who forsake the assembling of
themselves together on the holy Sabbath. To do this, af
ter we have received clearly the knowledge of the truth,
seems to be considered as a fatal sin. A similar idea is
expressed by David, and quoted by Paul. " To-day, if
ye will hear his voice, harden not your hearts." To-day,
as we have found, means the Christian Sabbath ; the
special day on which the voice of Christ, by his minister
ing servants, is to be heard in his sanctuary. Refuse to
convene together, to hear the voice of gospel grace to
day, which is the Christian Sabbath, and your hearts will
be hardened. You shall be greatly exposed to reproba
tion. The holy Sabbath is no ordinary day ; it is a day
on which the hearts of sinners are generally hardened or
softened. And, in fact, the symptoms of reprobation
sometimes appear in those who will not hear the gospel
of Christ in his sanctuary. Gradually, to every good
work they become reprobate. They also become op
posed to every article of the Christian faith.
To keep the Sabbath holy, is an important precept in
the first table of the law, in the first and great command
ment. And for those who violate this, there is no more
hope, and perhaps less hope, than for thieves and mur
derers ; for these violate only the second table of the law
18

206 SYSTEBI OF DIVINE TRUTH.
Custom sanctions a thousand violations of the first table,
more readily than one of the second table. Men may
acquire and support a high reputation for virtue and hon
or, while they disregard, or oppose, all the commands
and prohibitions of the first table of the law. They may
deny the being of a God, or hold to a plurality of gods,
or worship graven images, or take God's name in vain,
or despise the holy Sabbath, with but little wound of re
putation. But if they violate the commands in the second
table of the law, they are loaded with reproach, and
stamped with infamy. But " God seeth not as man
seeth." The murderer is indeed a great sinner, and
must surely be put to death ; but the Sabbath-breaker in
the wilderness was condemned to a death most terrible
and ignominious. How odious in the sight of God is the
Sabbath-breaker ! more odious than he is who violates
any or all the commands in the second table of the divine
law. All these a man may violate and not be a repro
bate. But we have found that he who wilfully violates
the law of the Sabbath is greatly exposed to reprobation.
Infinitely important is the duty of public worship and or
dinances on the holy Sabbath. We hence remark, —
1. In a review of what has been said on the Sabbath,
and its duties and privileges, Christians are comforted
and animated. With great delight they anticipate through
the medium of the earthly rest, the heavenly rest, where
all labor and sorrow will cease forever. O what a priv
ilege it is to Christians, to live in a state of preparation
for the eternal Sabbatism ! But to obtain a good hope of
the heavenly rest, much depends on the improvement
of the earthly rest. " Let us therefore fear, lest a- prom
ise being left us of entering into his rest, any of us should
seem to come short of it." He, and he only, who calls
the Sabbath a delight, the holy of the Lord, and honora
ble, has an earnest of the enjoyments of heaven.
2. How unpleasant and gloomy must this subject be to
those who have no relish for the duties of the Sabbath !
The Sabbath, being a type of heavenly rest, they can
easily decide that they have no taste for heavenly enjoy
ments. And if they have no satisfaction in such- enjoy
ments as heaven affords, how can they hope for any

THE MINISTRY OF THE WORD OF GOD. 207
final happiness ? Ought not all to despair of any rest
till they begin to delight in the duties of the Sabbath and
of the sanctuary ? If the Sabbath be irksome, if it be
a weariness, if they say in their hearts, " When will the
new moon be gone, that we may sell corn ? and the Sab
bath, that we may set forth wheat ? making the epha
small, and the shekel great ? " — their case is wretched
indeed, it is almost hopeless. Surely, with this temper
of mind, they cannot reasonably hope to enjoy that rest
which is the antitype to the holy Christian Sabbath, and
which remains forever. Amen.

ESSAY XXVII.
THE MINISTRY OF THE WORD OF GOD.
Of all the divine institutions, no one has been more
perpetual, in all ages of the world, and no one has been
more manifestly essential to the conversion and salvation
of sinners, than the ministry of the Word of God. By the
Word of God is meant all that system of instruction in
revealed truth which is contained in the Bible, and is
necessary to the knowledge of God, and of ourselves, and
of the way of salvation by a Mediator.
By the ministry of the Word of God is meant the
preaching of the system of divine truth, by men who are
set apart to this important work according to divine insti
tution, even by men who " are called of God, as was
Aaron." From the Holy Scriptures, and from universal observa
tion, it is evident that the ministry of the Word of God,
and a faithful and persevering attention to it, are essen
tial to faith and salvation. This subject is illustrated par
ticularly in the tenth chapter to the Romans, in which the
previous doctrine is that of salvation by faith. " If thou
shalt confess with thy mouth the Lord Jesus, and shalt be
lieve in thine heart that God hath raised him from the
dead, thou shalt be saved ; for with the heart man be-

208 SYSTEM OF DIVINE TRUTH.
lieveth unto righteousness," or justification, " and with the
mouth confession is made unto salvation." For the Scrip
ture saith, " Whosoever believeth on him shall not be
ashamed." Faith in Christ is stated as the only essential
condition of salvation, and as being equally essential to
the salvation of Jews and Gentiles. " For there is no
difference between the Jew and the Greek ; for the same
Lord over all is rich unto all that call upon him. For
whosoever shall call upon the name of the Lord shall be
saved." It is here taken for granted, that whosoever is a
devout worshipper of the living and true God, is a true
believer, and an heir of salvation. " How, then, shall
they call on hinrf in whom they have not believed ? "
Nothing can be done, acceptably, without the Christian
faith. " Without faith it is impossible to please God."
But further. " How shall they believe in him of whom
they have not heard ? " We now come to the very point
which establishes the main question : " How shall they
hear without a preacher 1 " The hearing, here men
tioned, is limited in its meaning to the hearing of the min
isters of the Word of God. Without hearing the embas
sadors of the Prince of Peace, how can there be a cordial
reconciliation to God ? " How shall they hear without a
preacher ? and how shall they preach except they be
sent ? " As it is written, " How beautiful are the feet
of them that preach the gospel of peace, and bring glad
tidings of good things ! But they have not all obeyed the
gospel ; for Esaias saith, Lord, who hath believed our re
port ? So, then, faith cometh by hearing, and hearing by
the Word of God ; " that is, by the ministry of the Word
of God. This, according to all that goes before it in the
connection, is the legitimate construction of the words.
" So, then, faith cometh by hearing." The hearing, by
which faith cometh, is the hearing of the faithful ministers
and preachers of the gospel of Jesus Christ.
Thus the proposition appears to be, in a great measure,
established, that the ministry of the Word of God, and a
faithful and persevering attention to it, are essential to
faith and salvation. This is God's appointed way of sal
vation. The apostle Paul, in his salutatory address to
Titus, his own son, according to the common faith, speaks

THE MINISTRY OF THE WORD OF GOD. 209
of the manifestation of the Word of God, and the success
of the gospel, as being only through preaching; intimat
ing that without this all other means of grace and salva
tion would be ineffectual. Accordingly he adds, " For
this cause left I thee in Crete, that thou shouldest set in
order the things that are wanting, and ordain elders in
every city." Elders were the ministers of the gospel,
whose business it was to preach the gospel ; and without
a faithful discharge of their duty, as the servants of Christ,
there was no hope of the success of the gospel. The
particular business of Paul, in his preaching, was to plant,
and of Apollos, to water ; and when these duties were
faithfully discharged, " God gave the increase." Faithful
preaching of the Word never fails of success. Looking
forward to gospel times, the Lord says, by the prophet
Isaiah, that " as the rain cometh down, and the snow from
heaven, and returneth not thither, but watereth the earth,
and maketh it bring forth and bud, that it may give seed
to the sower, and bread to the eater, so shall my word be,
that goeth forth out of my mouth ; it shall not return unto
me void, but it shall accomplish that which I please, and
it shall prosper in the thing whereto I sent it." Nothing
is wanting but a faithful ministry of the gospel, to ensure
a glorious success to the cause and kingdom of Christ.
" It came to pass in Iconium, that they [Paul and Barna
bas] went both together into the synagogue of the Jews,
and so spake that a great multitude, both of the Jews and
also of the Greeks, believed." This was the unfailing
effect of a true and faithful ministry of the Word of God.
And this glorious effect is produced by no other means.
Despise the preachers of the gospel, therefore, (and truly
they are but earthen vessels, having no sufficiency of them
selves,) yet despising them you despise the most essential
and necessary means of salvation. Call the preaching of
the gospel foolishness, (and to them that perish it is fool
ishness, indeed,) yet it is seriously to be considered that
it pleases God, by the foolishness of preaching, (as men
impiously call it,) to save them that believe.
From the testimonies of Scripture which have been
considered, it is evident that although God produces the
true Christian faith in the hearts of his elect by the direct
18*

210 SYSTEM OF DIVINE TRUTH.
energy of his Holy Spirit, yet he sees fit to make use of
certain means to produce it, and especially the ministry
of the gospel of Christ. This is indispensably important.
As far as opportunity is presented, ministers must preach
and the people must hear the system of divine truth, or
both must die in their sins, and perish in their unbelief
and unfaithfulness to Christ.
Further to establish this doctrinal proposition, it may
be observed, (and it is sufficient to observe,) that God has,
in all ages of the world, even from the days of Enos
down to this day, raised up and supported a succession of
faithful preachers of righteousness, by whose instrumen
tality, more than by any and all other means, religion has
been promoted. From the days of Enos down to the
flood, we read of eight successive preachers of righteous
ness. Some of these, Enoch and Noah in particular,
were greatly distinguished as prophets, and all were
preachers of righteousness, — all were the messengers of
the Lord of hosts.
Let it now be seriously considered what would have
been the state and character of fallen man before the
flood, had there been no preachers of the Word of God ?
In the posterity of Cain we have a specimen of what
mankind would do without the preaching of the Word
The earth was filled with violence and slaughter. Preach
ers before the flood were very few in number ; perhaps
no more than a succession of individuals. But so great
was their influence, under the blessing of Divine Provi
dence, that the church of God was supported and perpet
uated for sixteen hundred years. Had there been no
preachers, it is probable that, in less than half of that
time, the human race would have been nearly extermi
nated by their own violence and ungodly lusts. Thus, in
the earliest age of the world, it is found that the salvation
of sinners, and the support of the church, depended on the
preaching of the Word of God.
After the flood God continued a succession of preach
ers, consisting of patriarchs and prophets, down to the
days of Moses. He appbinted ordinances and institutions
in his church, to prefigure and commemorate the great
and glorious plan of redemption and grace through the

THE MINISTRY OF THE WORD OF GOD. 211
Mediator. The patriarchs were constituted officers to
administer in holy things. The Sabbath was, from the
beginning, consecrated and set apart as a day of holy
resting and religious offerings and sacrifices to God. On
this day the preachers of righteousness were more par
ticularly employed to administer divine instruction. On
this sacred day, especially under the law of Moses, double
offerings and instructions were required. Abraham, who
was the patriarch and minister of God to his numerous
household, received the sign of circumcision, which signi
fied the cutting off of the sins of the flesh ; and as a
faithful minister of God, he not only instructed, but " com
manded his children, and his household after him, that
they should keep the way of the Lord, to do justice and
judgment, that the Lord might bring upon Abraham that
which he had spoken of him."
Now considering what mankind were, in the patriarchal
age, and what they are in every age, is there the least
reason to suppose, that, without the stated ministry of the
patriarchs, according to divine appointment, religion could
ever have been promoted ? Certainly not the least rea
son. All mankind would have sunk down in the most sot
tish and fatal delusions, or would have mutually devoured
each other with the sword. How could they have heard
without a preacher ? But being furnished with preachers,
qualified and commissioned of God to dispense divine
truth, was it not the indispensable duty of all mankind
faithfully and perseveringly to attend to their ministry ?
Are they not bound to do this, at all times, on pain of final
condemnation ?
That God's ministers were always in duty bound most
faithfully to preach the system of divine truth, is a given
point. , All the patriarchs, prophets, and preachers of old
received a solemn charge to speak God's words at all
events, and to declare all the counsel of God. As a
specimen, we may notice the charge given to the prophet
Ezekiel. " Son of man, I send thee to the children of
Israel, to a rebellious nation that hath rebelled against me.
They and their fathers have transgressed against me, even
unto this very day. For they are impudent children, and
stiff-hearted. I do send thee unto them ; and thou shalt

212 SYSTEM OF DIVINE TRUTH.
say unto them, Thus saith the Lord. And they, whether
they will hear, or whether they will forbear, (for they are
a rebellious house,) yet shall know that there hath been a
prophet among them. And thou, son of man, be not
afraid of them, neither be afraid of their words, though
briars and thorns be with thee, and thou dost dwell among
scorpions ; be not afraid of their words, nor be dismayed
at their looks, though they be a rebellious house. And
thou shalt speak my words unto them, whether they will
hear, or whether they will forbear ; for they are most re
bellious." This charge, solemn as it is, and difficult as it
is to execute, applies to every minister of God in every
age of the world. At every ordination of a minister of
the gospel, we hear the substance of this awfully solemn
and weighty charge. And whose conscience does not
readily decide that all the ministers of God are bound,
by the most sacred obligation, to fulfil this charge ?
Every minister must '¦'¦preach the Word, be instant in
season and out of season ; he must reprove, rebuke, ex- .
hort with all long-suffering and doctrine." He must
" feed the church of God, which he hath purchased with
his own blood."
In this view of the duty of the ministers of the Word,
let conscience decide whether there be not equal obliga
tion on all the sinful children of men, to hear and embrace
the system of divine truth. Were they not bound, on
pain of damnation, to listen, as for their lives, to the
preaching of Enoch, and of Noah, of Abraham, and Isaac,
and Jacob ? Did any person, who refused to hear these
most ancient ministers of Christ, ever embrace the prom
ised Savior by a living faith ? Did not every one, who
refused to hear them, live and die in his sins, and perish
in his unbelief? Yes, most certainly; for neither in
ancient nor modern times, has any other name been given
among men, except the name of the blessed Redeemer,
by which sinners can be saved. The antediluvian world,
for refusing to hear and regard the warning voice of
Noah, was overwhelmed in a universal deluge of water.
" By faith, Noah, being warned of God of things not seen
as yet, moved with fear, prepared an ark to the saving of
his house, by the which he condemned the world, and be-

THE MINISTRY OF THE WORD OF GOD. 213
came heir of the righteousness which is by faith." It is
generally granted, and common sense decides, that obli
gation on the ministers of God to preach the Word, at
all events, implies equal obligation on all the people to
hear. " Hear, and your souls shall live." " Faith cometh
by hearing."
To render this duty still plainer, and the argument more
conclusive, we may take a view of the ministry of Moses
and Aaron, and their successors, during what is called
the Mosaic dispensation of the gospel. Moses, being
called by the voice of the Lord from the burning bush at
Horeb, and commissioned to go and deliver Israel, the
chosen people of God, out of their bondage in Egypt, was
sent to them iii the character of a preacher. His first
business was, to teach and instruct them concerning the
mind and will of God, and to lead them to embrace the
promises made to their fathers. And, like all the faithful
ministers of Christ, he carried his credentials with him.
The people appeared to be convinced of the divine prom
ises, and listened attentively to the instructions of Moses.
" By faith they kept the passover ; " which was a token
of God's sparing mercy to them when he destroyed the
Egyptians. "By faith they passed through the Red Sea as
by dry land ; which the Egyptians essaying to do, were
drowned." Now supposing the Israelites had thought it needless to
hearken implicitly to every word of instruction, encour
agement, warning, and admonition from the mouth of
Moses, who was their minister ; would they, in this case,
have believed in God, and escaped from their Egyptian
bondage? No. All the faith they had, whether specu
lative or evangelical, came by hearing. Had they not
heard the messages of Moses, what had they to believe,
and what to hope for ? How could they escape from
their bondage, and come to the possession of the promised
land ? Thus it appears, that, unless God's ministers
are heard attentively, patiently, and perseveringly, _ it is
impossible to possess the Christian faith or the Christian
hope. If we trace the ministry of Moses farther, the result
will be the same. For after the Israelites had proceeded

214 SYSTEM OF DIVINE TRUTH.
to the foot of Mount Sinai, God descended in awful ma
jesty on the mount, and solemnly proclaimed the ten com
mandments, and wrote them on tables of stone. He also
gave direction to his servant Moses to build a tabernacle
for a place of religious sacrifices and instructions. The
whole tribe of Levi was consecrated and set apart to the
sacred priesthood ; Aaron, the brother of Moses, being
made high priest. This method of divine worship and
instruction, being in a great measure new, was attended
with a great variety of new rites and ceremonies ; all of
which were of divine institution, and made known to the
people by God's servant Moses. And were not the peo
ple required to attend strictly to all these institutions ?
Particularly, were not all the other tribes bound to pay
their deference to the tribe of Levi, as being consecrated
to the holy priesthood ? Were not all the other tribes re
quired, without envy or grudging, to look to that of Levi
for religious instruction ? What awful manifestations of
divine wrath were made in consequence of the rebellion
of Korah and his 'confederates ! Korah, and two hundred
and fifty others, of the tribe of Reuben, princes of the
assembly, famous in the congregation, men of renown,
gathered themselves together against Moses, and against
Aaron, and said unto them, " Ye take too much upon you,
seeing all the congregation are holy, every one of them,
and the Lord is among them. Wherefore then, lift ye
up yourselves above the congregation of the Lord ? And
when Moses heard it, he fell upon his face." Anticipat
ing the event, he was filled with astonishment. The
event was, that in the presence of the congregation, " the
earth clave asunder and opened her mouth, and swal
lowed them up, and their houses, and all the men that
appertained unto Korah, and all their goods. They and
all that appertained unto them, went down alive into the
pit ; and the earth closed upon them, and they perished
from among the congregation." What an awful warning
is this to those who envy, hate, and despise the ministers
of the Word of God, and who neglect the preaching and
institutions of the gospel ! Did Korah, or one of his con
federates in rebellion, ever come to repentance, or to a
saving faith in Christ ? Or do any in ancient or modern

THE MINISTRY OF THE WORD OF GOD. 215
times, who rudely invade the sacred priesthood, give evi
dence of that faith which the gospel requires ? Is it not
evident, from the view which we have taken of the sacred
ministry, under the Mosaic dispensation, that faith cometh
by hearing? and hearing by the ministry, of the Word of
God ? Our Savior, in the time of his ministry, required
of the Jews that they should hear Moses and the proph
ets ; and it is said, " If they hear not Moses and the
prophets, neither will they be persuaded, though one rose
from the dead." Hearing the ministry of the Word of
God, by Moses and the prophets, who were the divinely
constituted preachers, under the Mosaic law, was evident
ly essential to salvation. Thus far, it has been by raising
up and supporting the ministry of the word, that true re
ligion has been perpetuated. Had it not been for this, all
mankind would have been long ago in a state of barbar
ous ignorance and idolatry.
Let us now bring down the inquiry to later times.
When the divine Savior was about to make his appear
ance in the world, according to the prophecies, he was
preceded by John the Baptist, who was supereminent as
a preacher, and a messenger of God. As such he was
foretold in the prophecy of Malachi. " Behold, I send
my messenger before thy face, who shall prepare thy way
before thee." " Behold, I will send you Elijah the proph
et," that is, one that shall come in the spirit and power
of Elijah, " before the coming of the great and dreadful
day of the Lord : And he shall turn the heart of the
fathers to their children, and the heart of the children to
their fathers, lest I come and smite the earth with a
curse." A great reformation and revival of religion was
to be effected by John the Baptist : and how was it to be
effected 1 It was to be effected simply by the ministry of
the Word of God. It was to be effected by what is called
the foolishness of preaching. John did not even do a
miracle to give force and efficacy to his preaching. He
solemnly rebuked and reproved the people, and called
them to repentance. " Repent, for the kingdom of
heaven is at hand." " Repent ye, therefore, and believe
the gospel." He taught the people the baptism of re-,
pentance for the remission of sins ; and vast multitudes

216 SYSTEM OF DIVINE TRUTH.
followed him into the wilderness, eagerly listening to his
preaching, and with one accord inquiring, " What shall
we do ? " He was literally, according to another proph
ecy, " the voice of one crying in the wilderness, Prepare
ye the way of the Lord, make his paths straight." The
success of his ministry exceeded that of any man who
had gone before him. It is said figuratively, that " there
went out to him all the land of Judea, and they of Jeru
salem, and were all baptized of him in the river of Jor
dan, confessing their sins." Some, however, and even
not a few, " rejected the counsel of God against them
selves, being not baptized of him." But all who came to
his baptism, professing true repentance, and faith in the
coming Messiah, were solemnly required to bring forth
fruits meet for repentance ; and not to begin to say in
their hearts, " We have Abraham to our father ;" nor to
rely on any thing, as an evidence of their justification,
short of personal holiness, and union of heart to the prom
ised Savior. Such were the nature and effects of the
ministry of John the Baptist. Thousands of sinners were
converted, and all the saints were edified. A far more
glorious revival of pure religion was effected by his single
ministry of the gospel than had ever been witnessed be
fore. But is it not evident, from the history of his min
istry, that not a soul was converted, who had opportunity,
" but neglected to attend to his preaching ? The infinite
importance of the ministry of John must be acknowl
edged by the candid world. But the improvement of his
ministry was as important as the ministry itself. In this
instance it was exceedingly manifest, that faith came by
hearing, and by no other means.
Very soon after the commencement of the short minis
try of John the Baptist, Jesus Christ also made his ap
pearance as a minister of God to this fallen world. The
substance of his doctrine was like that of his forerunner.
" Repent, for the kingdom of heaven is at hand." " Re
pent ye, therefore, and believe the gospel."
For a full view of the ministry of Christ, the whole of
the evangelical history must be quoted. A specimen or
two only will be exhibited. " Think not that I am come
to destroy the law, or the prophets. I am not come to

THE MINISTRY OF THE WORD OF GOD. 217
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. But whosoever shall do and teach
them, the same shall be called great in the kingdom of
heaven. For I say unto you, that except your righteous
ness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the kingdom of
heaven." Another specimen of the preaching of Jesus
Christ may be taken from the same sermon on the Mount.
" Ye have heard that it hath been said, Thou shalt love
thy neighbor, and hate thine enemy. But I say unto you,
Love your enemies, bless them that curse you, do good
to them that hate you, and. pray for them who despite-
fully use you and persecute you, that ye may be the
children of your Father who is in heaven."
Such was the doctrine and spirit of the preaching of
Jesus Christ : and " never man spake like this man."
His pure system of morals was comprised in a few com
prehensive points : " Thou shalt love the Lord thy God
with all thy heart, and thy neighbor as thyself." " And
all things whatsoever ye would that men should do to
you, do ye even so to them : for this is the law and the
prophets." And finally, " if any man will be my disci
ple, let him deny himself, and take up his cross, and fol
low me."
The ministry of Christ was not only attended with an
irresistible influence on the consciences of men, but it
was established by many incontestable miracles ; and
more than once was there a voice from heaven, saying,
" This is my beloved son : hear ye him." Many of the
chief priests and scribes, however, refused to hear him.
And was not the ancient prophecy of Moses verified in
their utter destruction ? Alluding to the Savior, the
prophecy of Moses was, " A prophet shall the Lord your
God raise up unto you, of your brethren, like unto me ;
him shall ye hear. And it shall come to pass, that
every soul which will not hear that prophet, shall be de
stroyed from among his people." Accordingly, those
19

218 SYSTEM OF DIVINE TRUTH.
who refused to hear the Savior's preaching, were soon
overwhelmed in the destruction of their city and nation.
" Then was their tribulation such as had not been from
the beginning of the world, no, nor ever shall be."
The Savior did not, like John the Baptist, labor chiefly
in desert places. But he declared under trial before the
high priest, " I spake openly to the world ; I ever taught
in the synagogue, and in the temple, whither the Jews al
ways resort ; and in secret have I said nothing." Christ
not only taught the people himself, and preached the gos
pel of the kingdom of God, but he employed above four
score men to preach in his name, and in his name to
work miracles. These he sent forth into every part of
Judea, and gave them a solemn charge that if any would
not receive them, nor hear them, to shake off the dust of
their feet for a testimony against them. These disciples
and ministers of Christ having performed the first part
of their missionary service, returned with joy, saying,
" Even the devils are subject to us through thy name."
Irresistible was the influence of the Savior, and complete
was his success in setting up and establishing his king
dom, even though he was persecuted to the death of the
cross, and made his way to the throne through the valley
of the shadow of death.
Thus it appears that from the beginning of the world,
down to the death of Jesus Christ, God never failed to
support a succession of evangelical ministers and preach
ers of righteousness. And by their means the Church
has existed, and will exist to the end of the world. And
it has always been fatal to the best interests, and to the
souls of mankind, to neglect their opportunities to hear
the ministers of the Word of God. While refusing to
hear the ministry of the word, according to divine institu
tion, sinners have seldom been convicted and savingly
converted to the Christian faith ; for faith cometh by
hearing. Soon after our Savior arose from the dead, he estab
lished his church under a new dispensation. He appoint
ed new ordinances and institutions more significant of the
great subjects of grace and salvation. Great was the in
crease of light and privileges, but not such as to super-

THE MINISTRY OF THE WORD OF GOD. 219
sede the ministry of the word. This, instead of being
superseded, was greatly improved, and was extended to
all nations. Jesus Christ, before he ascended to heaven,
solemnly delivered to his apostles, and, through them, to
the whole body of faithful ministers, in their successive
generations, a commission to go into all the world, and
preach the gospel to every creature. " He that believeth
and is baptized shall be saved, and he that believeth not
shall be damned." In other words, " Go ye, therefore,
and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost ; teaching
them to observe all things whatsoever I have command
ed : and lo, I am with you always, even unto the end of
the world. Amen."
From this time forward, more evidently than before,
faith was to come by hearing. Now, as far as possible,
all nations and classes of people were to be furnished
with the ministry of the word of God. All people, there
fore, had they been disposed, might, long before now,
have had opportunity to hear and embrace the gospel.
Of the apostles and primitive ministers of the gospel, it is
said, " Their sound went out into all the earth, and their
words unto the ends of the world ;" meaning, at least, the
whole known world, or the Eoman empire. In the time
of the apostle's ministry, preachers of the gospel were
greatly multiplied ; and their object was, according to
their commission, to preach the gospel to every creature ;
well knowing that faith cometh by hearing, and hearing
by the administration of the Word of God. From the
history of the labors and sufferings of the first ministers
of the gospel, it is evident that the conversion of the
world was their object ; and that, according to divine ap
pointment, the preaching of the gospel was the principal-
means to accomplish their object. And were not this the
case, why all this provision of preachers? If perishing
sinners could, consistently with the plan and purpose of
God, be converted from Jewish infidelity, or heathen idol
atry, and be brought by any other means to the acknowl
edgment of the truth, the labor and expense of preach
ing and hearing might have been saved. Had not the
preaching and hearing of the system of divine truth been

220 SYSTEM OF DIVINE TRUTH.
essential to the salvation of sinners, would the ministers
of Christ have been required to spend and be spent, to
labor and suffer, and die in the cause ? Certainly not.
Many say in words, and many more in practice, that
preaching is a traditional thing, a useless ceremony. It
certainly is so, unless it be essential in the plan of infinite
wisdom, to produce the Christian faith. But, that it is es
sential, we have abundant proof. It has in all ages been
the principal means of salvation. Why do men plough,
and manure, and sow, and plant their fields ? Because
there are no other means appointed to obtain a harvest.
As no man ever gathered a literal harvest, without first
sowing the seed, solno man ever gathered a spiritual har
vest of precious s^emls where no spiritual seed is sown.
Scripture and observation testify abundantly, that among
all who have proudly refused to hear God's preachers,
but few have ever been found to embrace the Savior, or
to give the least evidence of religion. In most instances
which can be named, where any evidence of the Chris
tian faith exists, it manifestly came by hearing, even by
hearing the ministry of the Word of God. Where oppor
tunity for hearing is granted, hearing is essential to
salvation. Some, indeed, are so situated in life as rarely to have
opportunity to hear, or to refuse to hear, the preaching
of the gospel. Of such it may be said, " If there be first
a willing mind, it is accepted, according to that a man
hath, and not according to that he hath not." He who
has a benevolent and Christ-like temper of heart, shall
inherit eternal life. But whoever neglects to hear, when
opportunity is presented, will perish in unbelief. Hence
the apostle sounds an alarm in the ears of the Hebrews,
in these words : " Not forsaking the assembling of your
selves together, as the manner of some is ; but exhorting
one another, and so much the more, as ye see the day
approaching. For if we sin wilfully, after that we have
received the knowledge of the truth, there remaineth no
more sacrifice for sins, but a certain fearful looking for
of judgment, and fiery indignation, which shall devour
the adversaries." Thus we find, that forsaking the min
istry of the gospel, after special awakening and illumina
tion, is a strong symptom of reprobation.

THE MINISTRY OF THE WORD OF GOD. 221

INFERENCES.
1. Does faith come by hearing ? Then it is also cher
ished by hearing. Mankind then begin to realize the im
portance of the means of grace, when they begin to real
ize the Christian faith. Would Christians have their
faith grow exceedingly, like that of the Thessalonians ;
let them attend constantly, and very strictly, to the
preaching of the gospel, and to the stated ministry of
the word and ordinances of God. Other and collateral
means must also be improved ; such as the study of the
Holy Scriptures, prayer and serious meditation, holy and
heavenly conversation, speaking often one to another of
the great doctrines, duties, hopes, and promises of the
gospel. But after all, it is probable, that the Christian faith is
cherished and increased by sermons ; plain, solemn, pun
gent, discriminating sermons ; more than by any and all
other means whatsoever. " It certainly pleases God, by
the foolishness of preaching, to save them that believe."
Faith is evidently not only begotten, but cherished, by the
ministry of the Word of God. Every humble and be
lieving heart, feeling its own weakness, ignorance and
darkness, is in unison with him who cried out and said,
with tears, " Lord, I believe, help thou mine unbelief."
The best external remedy for the unbelief of Christians
is a constant, diligent, and prayerful attendance on the
ministry of the gospel. To the most faithful followers
of Christ, and those who are already strong in faith, the
preaching of the gospel is a savor of life unto life.
2. Does faith come by hearing ? Then, when we have
opportunity to hear the preaching of the word, this must
have the preference to all other means of grace. Noth
ing equals this, in point of importance. In this case, we
are not at our option, whether to go to the place of hear
ing, or to sit down at our ease, and attend to some other
means of grace. If we substitute something else, rather
than to go up to the house of the Lord, to hear the dis
pensation of his word, we are like those who listened
to the flatteries of Jeroboam, who made Israel to sin.
19*

222 SYSTEM OF DIVINE TRUTH.
" Whereupon the king took counsel, and made two calves
of gold, and said unto them, It is too much for you to go
up to Jerusalem. Behold thy gods, O Israel, which
brought you up out of the land of Egypt." Such is the
nature of the Christian faith, and of the Christian institu
tions, that they can never admit of a substitute, any
more than the temple worship in the days of Jeroboam.
People often find it more convenient, especially in un
pleasant seasons, to spend the Sabbath in their houses, or
in their fields, than to go some miles to the house of the
Lord. They promise themselves much instruction from
the Bible and religious books. But at the close of the
day, they can realize little or no improvement. They
have been drowsy and stupid, and have sought relief on
their pillows. They have been perplexed and haunted
with worldly schemes. Secular concerns have intruded
on their minds. They have sought diversion from the
newspaper, or books of amusement, and sought in vain.
Satan has beguiled them, and " they are led captive by
him, at his will." And scarcely a gleam of hope re
mains that they will ever see the kingdom of God.
3. Does faith come by hearing ? Then we have ad
vantage to examine ourselves, whether we are in the faith.
Many professors of the Christian faith are found to be, in
a great measure, negligent of the ministry of the gospel.
Were they in the lively exercise of that faith which
cometh by hearing, and which is cherished by hearing,
they would certainly feel a lively interest in the preaching
of the gospel. Every gospel sermon would be a feast pf
fat things. Real believers of the gospel " receive with
meekness the engrafted word, which is able to save their
souls." " They receive the sincere milk of the word, and
grow thereby."
In this view of the subject, have we not peculiar advan
tage for self-examination ? Are we not able to decide
whether we are begotten of God, through the gospel ?
" Of his own will begat he us, with the word of truth."
" Being born again, not of corruptible seed, but of incor
ruptible, by the Word of God which liveth and abideth
forever." Now, is it possible that we should be the sub
jects of the new birth, and this by means of the ministry '

THE MINISTRY OF THE WORD OF GOD. 223
of the word, without being at all sensible of it, and with
out realizing its peculiar effects ? In order to find evi
dence of the Christian faith, which comes by hearing the
gospel, we must still delight to hear ; and, like David, we
must love the habitation of God, and be able, from our
own experience, to say, " A day in thy courts is better
than a thousand," in the common walks of life.
4. Does faith come by hearing ? even by hearing the
ministry of the Word of God 1 Then how deplorable is
the condition of the heathen ! And how loudly does the
subject before us call upon us to exert all the means in
our power to ameliorate their sad condition. Surely we
should never relinquish nor abate our exertions to furnish
the world with a preached gospel, so long as a heathen
remains on the earth.
From Scripture, and universal experience, it is evident
that Bibles, and tracts, and schools, however important in
their place, will rarely produce the Christian faith ; be
cause this usually comes by hearing. How infinitely im
portant it is, that the world be furnished with faithful min
isters of Christ. He that is indifferent to this great and
sacred enterprise, must be either criminally ignorant of
the state of the world, or grossly unbelieving and hard
hearted. Finally. Does faith come by hearing ? Then let no
one complain that the means of grace are useless. The
means of grace, in the hand of the Lord, are as effectual
as the means of living, and of gaining property and hon
ors. Since faith, which is a most precious gift of God,
comes by hearing, let us be unfeignedly thankful, and
never think it a burden to hear the ministration of the sys
tem of divine truth. " He that hath ears to hear, let
him hear." " Take heed what ye hear, and how ye
hear." Amen.

224 SYSTEM OF DIVINE TRUTH.
ESSAY XXVIII.
EVIDENCES OF PIETY.
That those who live in the daily exercise of Christian
faith and holiness may have satisfactory evidence of piety
in their own hearts, and may also discover great evidence
of piety in others, is clearly taught us in the Holy Scrip
tures. The apostle John, including other Christians with
himself, says, " We know that we have passed from
death unto life, because we love the brethren." And, as
if this single evidence might be doubtful, he adds, " By
this we know, that we love the children of God, when we
love God, and keep his commandments." " And this is
the love of God, that we keep his commandments, and
his commandments are not grievous." Again : " Hereby
know we that we dwell in him, and he in us, because he
hath given us of his Spirit." " He that keepeth my com
mandments, abideth in my love." This is an evidence of
piety in ourselves and in others. We may here observe,
that the Christian hope is grounded on more or less evi
dence of Christian piety. Hence those who entertain
this hope, are required to give a reason of it, with meek
ness and fear.
In proving, from Scripture, that there are certain evi
dences of Christian piety, we have, in a measure, antici
pated the evidences themselves. But we may now pro
ceed to be more particular.
1. The change which has taken place in those who are
the happy subjects of divine grace, is of such a nature,
and is so great, that, in general, it must be more or less
realized. The nature of this change is, that, from being
perfectly selfish and sinful, a man becomes, in a good
measure, holy and benevolent. From the love of sin, he
is converted to the love of righteousness. From the love
of the riches, honors, and pleasures of this world, he has
" the love of God shed abroad in his heart, by the Holy
Ghost." This is the general nature of that change of
heart, by which he becomes a man of piety. From the
very nature of this change it might seem easy for Chris-

EVIDENCES OF PIETY. 225
tians, and especially those who have been long and faith
ful in the school of Christ, to realize, in some measure,
the happy state of their own hearts. But this change is
not only excellent in its nature, and perceptible by the
subjects of it, but it is a veiy great change. It is called a
new creation. " If any man be in Christ, he is a new
creature ; old things are passed away, behold, all things
are become new ; and all things are of God." This change
is called regeneration. "The washing of regeneration,
and renewing of the Holy Ghost." It is often represent
ed as a resurrection of the dead. Christ speaks of this
change, under the figure of the resurrection of the dead,
in these words : " 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." " And
you hath he quickened, who were dead in trespasses and
sins." This resurrection is of a spiritual nature, and is a
more glorious work than the resurrection of the body.
Surely, a work so great and marvellous must carry its own
evidence with it, and especially to those who are the sub
jects of it, for it is a change of heart and life.
2. Love to the brethren is a precious fruit of the great
change of heart which has been under consideration.
And this is represented as a sure and infallible evidence of
piety. " We know, that we have passed from death unto
life, because we love the brethren." By this love, or the
visible fruits of it, we discover the evidence of true re
ligion in others, as well as in ourselves. " By this shall
all men know that ye are my disciples," said Christ, " if
ye have love one to another." Love is the fulfilling of
the law ; and it is the great requirement of the gospel.
Especially is what is called brotherly love, which is so
much extolled by the apostle John, an evidence of piety.
For this love consists in a holy delight and fellowship with
the saints. Loving the holy brethren, because they are
holy, is the same thing, or the same kind of affection,
which is exercised in loving the Lord Jesus Christ.
Accordingly, " if any man love not his brother whom
he hath seen, how can he love God whom he hath
not seen ? "
3. The sum total of the evidence of grace consists in

226 SYSTEM OF DIVINE TRUTH.
discovering those things in which true religion consists,
and in complying with all its requirements. " This is the
love of God, that we keep his commandments, and his
commandments are not grievous." Instead of consider
ing the commandments of the Lord as a grief and a bur
den, we must be able to say, with Paul, " I delight in the
law of the Lord, after the inner man." But to avail our
selves of this evidence of piety it is required of us that we be
very strict, constant, and candid in our attention to find
out and understand all those things in which true religion
consists. For if we mistake the nature of religion, we
shall mistake its requirements ; and our practice will be
as corrupt as our principles. Having a correct view of
the commandments of Christ, and finding our hearts and
practice in conformity to them, we have clear and satis
factory evidence of vital piety. This is abundantly con
firmed by the beloved apostle : " He that saith I know
him, and keepeth not his commandments, is a liar, and
the truth is not in him." " But whoso keepeth his word,
in him verily is the love of God perfected. Hereby know
we that we are in him."
What, then, are the commandments of Christ ? To no
tice only his leading commandments, we may observe that
the first of all is repentance. Since the coming of Christ,
as the light of the world, " God now commandeth all
men, every where, to repent." This was the first conv
mand proclaimed, in the ears of all the people, by John
the Baptist. When Christ also sent out his disciples, and
seventy others, to preach and work miracles in his name,
his charge was, " Preach, saying, Repent, for the kingdom
of heaven is at hand." The same was the doctrine on
the day of pentecost. Repentance was enjoined as the
first and the indispensable duty of the convicted multi
tude. And the repentance required was something more
than a selfish sorrow and regret that they had exposed
themselves to misery. It was a sorrow of heart for sin, on
account of its odious and hateful nature, and its fatal con
sequences. It was a repentance which prepared the
hearts of men to receive Jesus Christ, and to relish the
blessings of his kingdom. Such a repentance, realized
and cherished in the heart, is one of the best evidences
of true religion.

EVIDENCES OF PIETY. 227
Another commandment of Christ is, that we believe on
him, and receive his testimonies. This, as well as re
pentance, was taught by the forerunner of Christ, who
was a burning and shining light. He taught his numerous
followers not to embrace him as the Savior, but to believe
on him that should come after him ; that is, on Christ.
Christ himself very strenuously required the people to be
lieve on him. " He that believeth on the Son, hath ever
lasting life ; and he that believeth not the Son, shall not
see life, but the wrath of God abideth on him." And the
faith which Christ requires is more than a cold assent to
the truths of the gospel ; it is a faith which works by love
— which purifies the heart, and prepares the soul for
heavenly enjoyments. It is a cordial assent to the gos
pel, and implies supreme love to God, and a cheerful obe
dience to the commandments and ordinances of Christ.
This faith is productive of inexpressible joy in Jesus
Christ. " Whom, having not seen, ye love ; in whom,
though now ye see him not, yet believing, ye rejoice, with
joy unspeakable, and full of glory." Surely, they who
realize such a faith as this, have, in their own minds, a
good and comfortable evidence of real piety. This is the
faith of God's elect.
We observe further, that humility, meekness, and sub
mission, self-denial, and compassionate love to our ene
mies, are not only required of us, but required as the evi
dence of religion. We are to love our enemies ; do
good to them that hate us, and in all things demean our
selves as the meek and humble followers of Jesus Christ,
that we may be the children of our Father who is in
heaven. " Take my yoke upon you," said the Savior,
" and learn of me, for I am meek and lowly in heart ; and
ye shall find rest to your souls." Ye shall enjoy the evi
dence of religion. Absolute resignation, and uncondition
al submission to God ; choosing that his counsel should
stand, and that he should do all his pleasure, is a brighv
evidence of grace. "Not as I will, but as thou wilt.'-'
" Father, glorify thy name." " If we are in the likeness
of Christ's death, we shall be, also, in the likeness of his
resurrection." " He that humbleth himself shall be
exalted."

228 SYSTEM OF DIVINE TRUTH.
Many things more might be suggested, as evidences of
piety, but the substance of the whole would be the same. ;
that the evidence of religion arises from a discovery and
approbation of those things in which religion consists.
Would any give diligence to make their calling and elec
tion sure ? let them " add to their faith, virtue ; and to
virtue, knowledge ; and to knowledge, temperance ; and
to temperance, patience ; and to patience, godliness ; and
to godliness, brotherly kindness ; and to brotherly kind
ness, charity." These are such evidences of piety as
are satisfactory, and such as are incontestable.

ESSAY XXIX.
THE CHRISTIAN CHURCH.
Having, in the preceding Essay, considered the evi
dences of piety ; it is proper, in the next place, to attend
to the institution of the church of Christ, and the proper
qualifications of its members. The word church is abun
dantly used in the Scriptures, and used in various senses.
It sometimes means the whole family of saints, in earth
and in heaven, together with all the elect, who are yet to
be born, and to become the subjects of divine grace, down
to the end of the world. This universal body of saints
constitutes what is called the invisible church. To this
church the apostle has reference, when he speaks of
Christ as being " the head over all things to the church,
which is his body, the fulness of him that filleth all in all."
Also, when he speaks of the manifold wisdom of God,
which is made known by the church, he uses the word in
this most extensive sense. When Christ is said to be the
head of the church, and to love the church, and give him
self for it, as an offering and sacrifice to God, reference
is had to the invisible, spiritual, and universal body of
Christ, including all the real saints. The general assem
bly and church of the first born, whose names are written
in heaven, spoken of by the apostle, can have reference
only to the invisible and universal church.

THE CHRISTIAN CHURCH. 229
Again. The term church is often, and more appropri
ately, used to mean the whole body of visible Christians,
in all the various parts of the world, wherever there is a
profession of the Christian religion. This is called the
visible church, though, perhaps, not in the strictest sense.
For when we contemplate the church as consisting of in
dividuals, or even of corporate bodies of Christians, scat
tered over a great part of the earth, and in many jarring
denominations, we find but little that is visibly pure and
holy. Yet it is a fact, that the whole body, professing
the Christian faith, is considered as the visible, though
a very imperfect, church. To this general idea of the
church, the Savior had reference when he said to Peter,
" Upon this rock will I build my church, and the gates
of hell shall not prevail against it." By the whole
church, in any city or province, is meant all the individ
ual bodies of the various Christian denominations.
We observe, once more, that the term church, in its
most common and appropriate sense, means a number of
professed believers and followers of Christ, male and fe
male, united voluntarily, in solemn covenant with God,
and with one another, to walk together in holy worship
and ordinances ; to watch over, encourage, and aid one
another in the divine life ; and, as occasions may require,
to exhort, admonish, and reprove one another, and faith
fully to maintain the holy discipline which the gospel re
quires. This is a general definition of the church of
Christ, as it exists at the present day. Distinct churches
are organized, consisting of as many professed believers
as are conveniently situated to meet for religious worship
and ordinances. All these are so many branches of the
whole body, of which Christ is the head. But it is to be
considered, that each of these Christian churches, like all
other bodies corporate, stands in need of guides and lead
ers. And without any leaders, no church is to be consid
ered as being well organized and qualified to transact
those important concerns which frequently occur. The
admission of members, and, more especially, the disci
pline and exclusion of offenders, requires the wisdom,
not only of the body of the church, but also of presiding
elders. Hence the apostles were careful to ordain elders
20

230 SYSTEM OF DIVINE TRUTH.
in every city and church ; plainly implying that elders
are essential to the proper and complete organization of
churches. Respecting the proper officers of the church, and their
several duties, we may observe, that since the death of
the apostles, who had no successors in office, it appears
from the New Testament, that there is but one order of
ministers remaining in the Christian church ; and that all
their various names, and titles, and duties belong to one
and the same office. Elder and Presbyter are words of
the same meaning, and from the same original. So are
Bishop and Overseer. It is also evident from Scripture,
that the office of an elder and bishop is the same. We
read, that Paul in his journeying, near to Ephesus, sent
and called for the elders of the church ; and in his charge
to them, he said, " Take heed to yourselves, and to all
the flock, over which the Holy Ghost hath made you
overseers, or bishops." And that the same elders, or
bishops, were also called pastors, is evident from the next
words, in the same charge : " Feed the church of God,
which he hath purchased with his own blood." That the
elder and bishop are the same in office, is further evident
from what Paul said to Titus : " For this cause left I
thee in Crete, that thou shouldest set in order the things
that are wanting, and ordain elders in every city. If any
man be blameless. For a bishop must be blameless."
Here we find, that elders and bishops sustain one and the
same office in the church. The apostles, Paul and Peter,
called themselves elders, as well as apostles ; and the ex
hortation of Peter to his fellow-elders was, " Feed the
flock of God that is among you." This is the pastoral
duty ; " taking the oversight," or bishopric over them.
Thus we find, that the titles, elder, pastor, bishop, and
minister, are titles of the same officers in the church.
Among all these titles, perhaps, minister of the gospel is
the most appropriate, and the most in common use.
In the Epistle to the Ephesians, where the various gifts
of Christ to men are enumerated, there is a seeming dif
ference expressed between " apostles, prophets, evange
lists, pastors, and teachers." The apostles we have con
sidered as elders divinely inspired, not only to preach the

THE CHRISTIAN CHURCH. 231
gospel, but to complete the book of divine revelation.
In these respects they had no successors in office. The
same is true with respect to prophets. None have ap
peared in the church, vested with any authority as proph
ets, since the canon of divine revelation was completed.
With respect to evangelists, it appears from the significa
tion of the name, that they were considered, by the apos
tles, as a class of elders and bishops in office, whose
more particular business it was to preach the gospel as
itinerants and missionaries, and to evangelize those who
had been heathen, or heretics. Paul was the most dis
tinguished evangelist. Philip was called the evangelist ;
and, probably, he never had the charge of a particular
church. Timothy, who appears to have been somewhat
of an itinerant and missionary elder, was exhorted to do
the work of an evangelist. As to pastors and teachers,
we have found them to be the same in office as elders, or
bishops. These titles are most appropriate to settled and
stationary ministers of the churches.
Thus we find most plenary and abundant evidence,
from the inspired apostles, that among the ministers of
Christ, and officers of his church, no different grades
of office are to be found. All the ministering servants of
our Lord Jesus Christ stand on a level with one another.
No one, more than another, is to be called Rabbi. And
the followers of Christ are expressly forbidden to call any
man Rabbi. So far was the blessed Savior from toler
ating dignities and powers, among the officers of his
church, that when the question was proposed, " Who
should be greatest in the kingdom of heaven ? " he im
mediately called a little believing child, as small a child,
perhaps, as was capable of expressing faith in him.
This child he produced as a sample of those who should
be most distinguished in his kingdom. The idea was,
that humility and meekness, and a renunciation of all
worldly power and dignity, should constitute the highest
dignity and honor in his kingdom. " He that exalteth
himself shall be abased ; and he that humbleth himself
shall be exalted."
So far are the ministers of Christ from having the gov
ernment and control one of another, in any case, that

232 SYSTEM OF DIVINE TRUTH.
they have no government and control of the church, nor
of an individual member of the church. They are ut
terly forbidden to "lord it over God's heritage." They
have no power to admit nor to reject members, nor to
interfere at all, any farther than to serve as moderators,
in the discipline and other transactions of the church.
All this has been substantially proved ; and how astonish
ing it is, that in the face of all this light, the officers of
the church, from age to age, have been loaded with hon
ors and dignities, and armed with next to omnipotent
power !
The only other office in the church is that of Deacons.
The word Deacon, as well as the word Minister, signifies
a servant. The duty of a deacon is, not only to exhibit
an example of gravity, and undissembled piety and god
liness, but, in particular, to serve tables. To them it be
longs to provide for the holy communion ; to attend to
the daily ministrations to the poor and afflicted. In short,
all the temporal concerns of the church devolve on the
deacons. And considering the character which is requi
site to this office, it is natural to conclude, that deacons
are, in many cases, required to serve as leaders of the
church ; leaders in prayer, in exhortation, in reproof, in
instruction. For it is to be remembered, that their insti
tution at first was for the express purpose of alleviating
the burdens of the ministers of the word. So far as they
can do this, without infringing on the ministerial office,
they are bound to do it.
The number to be appointed as deacons of the church
depends on circumstances. At Jerusalem, there were
several thousand Christian professors, organized in one
church, probably consisting of seven branches, with their
elders. In this great body of Christians, seven deacons
were appointed. This is recorded as a general sample
on the subject. Churches destitute of pastors, and in no
way to obtain them, should, if circumstances permit, in
crease the number of deacons ; that the pastoral duty
may, in some respects, be supplied. For it is highly im
portant that people .assemble for social worship every
Lord's day, and in every society.
These are some of the leading thoughts respecting the

THE CHRISTIAN CHURCH. 233
church of Christ, organized according to the gospel plan,
with its officers, and their several duties. That Christ
has thus instituted his church, is evident from the practice
of the apostles and elders, and their great success, un
der the noted commission of their Lord. " Go, teach all
nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost." Under this com
mission, they soon established churches all over Judea,
and throughout the vast empire of Rome. These church
es were owned and: blessed of Christ, and were edified
together in love, under the influences of the Holy Spirit.
The next thing that claims our attention is, what are
the proper qualificati6ns for admission as members of the
church ? From Scripture and reason, it clearly appears,
that the most important and necessary qualification for
membership in the Christian church, is real Christianity ;
real and unfeigned faith in Jesus Christ. This is neces
sary to salvation ; and without this, it is impossible to
please God. But the object of uniting with the church is
nothing short of salvation. It is to cultivate the Christian
graces, and to cherish that faith which is " the substance
of things hoped for, and the evidence of things not seen."
To unite consistently with the church of Christ, we must
- be able, in some good measure, to satisfy ourselves, and
to satisfy the church, that we are real Christians, having,
in a spiritual sense, passed from death unto life. While
absolute assurance is hardly to be expected, we must pro
ceed on other ground ; the ground of a prevailing and
comfortable hope. To prove this point, we observe, that
faith in Christ is necessary to the Christian baptism.
The eunuch being anxious to receive the Christian bap
tism, Philip said to him, " If thou believest with all thine
heart, thou mayest." On the day of pentecost, " they
that gladly received the word were baptized." Gladly
receiving the word, was receiving it by faith. " With
the heart man believeth unto righteousness;" and then
follows the Christian profession : " With the mouth con
fession is made unto salvation." No one can, on Bi
ble ground, receive the Christian baptism, without a cred
ible profession of the Christian faith. But baptism is
an indispensable condition of membership in the visible
20*

234 SYSTEM OF DIVINE TRUTH.
church. The consequence is, that the Christian faith is a
necessary qualification for admission as a member of the
visible church.
This principle is necessary to Christian fellowship.
" For, what fellowship hath righteousness with unrighte
ousness ? and what communion hath light with darkness ?
What part hath he that believeth with an infidel ? " To
the church it is said, "Ye are the temple of the living
God ; as God hath said, I will dwell in them, and walk
in them ; and I will be their God, and they shall be my
people." How can all this be, if unbelievers may be
admitted as members of the church? Would they consti
tute a holy temple ? In another place, the apostle gives
to ministers, and those who are employed as builders of
the church, a solemn charge, respecting the materials
with which they build this sacred temple. " The foun
dation is Christ. Other foundation can no man lay.
Now if any man build on this foundation, gold, silver,
precious stones, wood, hay, stubble ; every man's work
shall be made manifest." The materials which every
builder has added to the temple will appear of what sort
they are. Let every man, therefore, take heed how he
builds on such a foundation as Christ. " If any man de
file the temple of God," which is the church of Christ,
" him shall God destroy : for the temple of God is holy."
Thus it appears, that the essential qualification for mem
bership in the church is real religion. With precious
materials must the spiritual house be built ; and if, on
trial, any of the materials prove corrupt, they must be
rejected. But notwithstanding all the care and strictness
of the builders of the church, hypocrites will sometimes
gain admission. Christians must wait and labor till the
millennium, before it can be said, that " there is no more
the Canaanite in the house of the Lord." Amen.

THE ORDINANCE OF BAPTISM. 235
ESSAY XXX.
THE ORDINANCE OF BAPTISM.
No part of the system of divine truth is more instruc
tive, interesting, and important, than. the sealing ordi
nances of- Christ. They are full of gospel instruction
While they are peculiarly expressive of the native pollu
tion and depravity of man, and of his condemned state
under the covenant of works, they are a seal of a new
covenant relation to Christ, and of his precious promises
to all true believers. In short, the whole plan of salva
tion by grace is most significantly expressed by the two
special and perpetual ordinances of Christ. And the
first, in order, which now claims our attention, is the or
dinance of Baptism.
Ever since the days of Moses, if not before, baptisms,
or what are called divers washings, have been adminis
tered in the church of God. These divers washings, un
der the law of Moses, have been no human inventions,
but have been practised according to divine institution ; all
of which were expressive of the native pollution of the
human heart, and of sanctification by the Holy Spirit.
All the ancient washings and sprinklings, whether of
water or of blood, conveyed, typically, some important
instruction, relative to the more clear dispensation of the
gospel, after the coming and work of the glorious Re
deemer. A sense of sin, and of the pollution of the
heart, and of the need of spiritual cleansing, or purifica
tion, was impressed on the minds of God's ancient peo
ple, by their ceremonial washings and sprinklings. So
that, generally speaking, the same kind of instruction has
been derived from the application of water, in the various
ages of the world, and under the various dispensations of
divine grace. Corresponding with all other washings, was
the baptism of John. It was the baptism of repentance
for the remission of sins. It was designed to teach the
people that they were altogether polluted with sin, and, in
their natural state, stood in perishing need of " the wash
ing of regeneration, and renewing of the Holy Ghost."

236 SYSTEM OF DIVINE TRUTH.
The baptism of John did indeed imply the profession of
repentance ; for John required of all who came to his
baptism a new heart, and a new life. " Bring forth, there
fore, fruits mee't for repentance." Ancient ordinances, in
general, were typical, and expressive of the same things
which are expressed by present ordinances. For, in pro
fession and practice, the church of God has been essen
tially the same, in all ages ; religion and salvation have
been the same ; and, beyond a doubt, the ordinances have
been of the same general import. The passover, for in
stance, while it commemorated the deliverance of God's
people from Egyptian bondage, by his passing over the
houses upon the doors of which the blood of the paschal
lamb was discovered, and destroying all the first born of
Egypt, was a striking representation of the deliverance
of sinners from spiritual bondage, by the atoning blood of
Jesus Christ. " Christ, our passover, was sacrificed for
us." And how perfectly similar, in its import, was the
passover to the sacramental supper. Both of them, in the
clearest manner, exhibit the atonement by the sufferings
and blood of the divine Redeemer. The bloody ordinance
of circumcision, likewise, which signified " the cutting off
of the sins of the flesh, by the circumcision of Christ," or
by his sufferings and death, is found to signify the same
thing as the Christian baptism. Both were instituted as
successive signs and seals of the Christian faith, and of
an interest in the blessings of the covenant of grace.
The covenant of grace we find plainly stated in the sev
enteenth chapter of Genesis. The Lord appeared unto
Abraham and said, "I am the Almighty God; walk be
fore me, and be thou perfect ; " be thou upright, sincere,
or faithful ; " and I will make my covenant between mc
and thee, and I will multiply thee exceedingly." The
multiplication of spiritual, as well as natural, seed is here
intended. Hence it is added, " For in thee, and in thy
seed, shall all the nations of the earth be blessed."
" And I will establish my covenant between me and thee,
and thy seed after thee, in their generations, for an ever
lasting covenant, to be a God unto thee, and to thy seed
after thee."
Having proposed to Abraham the covenant of gTace,

THE ORDINANCE OF BAPTISM. 237
the next thing was to appoint a token or seal of this gra
cious covenant, that all who were interested in its bless
ings might be visibly distinguished from the world. Ac
cordingly, and for this very purpose, the ordinance of
circumcision was instituted, in these words : " This is my
covenant, which ye shall keep between me and you, and
thy seed after thee ; every man child among you shall be
circumcised. It shall be a token of the covenant betwixt
me and you." To ascertain the precise meaning of cir
cumcision, and to discover at the same time its connec
tion, or rather, its identity, or sameness with the Christian
baptism, we may attend to what is said by Paul respecting
Abraham's receiving this ordinance : " And he received
the sign of circumcision, a seal of the righteousness of
the faith which he had, yet being uncircumcised, that he
might be the father of all them that believe, though they
be not circumcised." This definition of circumcision ap
plies equally, and exactly, to the Christian baptism. No
one can frame a better definition of baptism. It is a seal,
or token, of justifying faith. It is a token that the subject
is already a believer, and not, merely, that he ought to be
a believer. It is a seal of the faith that he had, yet being
unbaptized. A previous faith is a requisite qualification.
Of course, when circumcision ceased to be the token of
an interest in the covenant of grace, baptism was substi
tuted, and has ever since been continued as the seal
of the covenant, and the token of initiation into the
visible church of Christ. " As many of you as have
been baptized into Christ, have put on Christ." And as
circumcision was a more special and distinguishing ordi
nance of God than any other bloody institution in the Old
Testament, because it was the seal and token of an interest
in the covenant of grace ; so also is baptism a more special
and distinguishing ordinance of Christ than any other, be
cause it is the seal and token of an interest in the covenant
of grace, under the present and last dispensation of the gos
pel. Thus we discover not only the real import of the
Christian baptism, but, also, that it comports exactly with
the ordinance of circumcision. This appears still more
clearly, by attending to the commission given to the apos
tles, and their consequent practice. Their commission

238 SYSTEM OF DIVINE TRUTH.
was, " Go, teach all nations ; " literally speaking, " Go,
disciple all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." In
Mark's Gospel, the words are these : " Go ye into all the
world, and preach the gospel to every creature." Go as
far as possible. Penetrate the heathen world, as well as
the civilized ; and preach the gospel to old and young, to
bond and free ; " to every rational creature." " He that
believeth and is baptized shall be saved ; and he that be
lieveth not shall be damned ; " whether baptized or not.
Such was the commission of the apostles ; and what was
their practice ? Their practice was, to penetrate as far
as possible into the various quarters of the earth, even of
the heathen world, preaching the gospel of Christ, and
baptizing all who gave ev.idence of a saving faith in him.
According to the practice of the apostles, under their
commission, it is evident that the Christian baptism is, as
circumcision formerly was, the sign and token of spiritu
al purification ; and is the ordinance, by which true be
lievers are visibly designated, as being qualified by divine
grace for a standing in the church of Christ.
The first administration of the Christian baptism was
on the day of Pentecost. Having heard the preaching
of Peter, marry were convicted and converted. " Then
they that gladly received the word were baptized ; and the
same day, they were added to the Christian church."
These were such as gave evidence of a spiritual cleans
ing, even " the washing of regeneration, and the renew
ing of the Holy Ghost." The same was the case at the
house of Cornelius. When Peter preached unto the peo
ple, that " Jesus Christ was Lord of all ; and that through
faith in his name, whosoever believeth in him shall re
ceive remission of sins ; the Holy Ghost fell on all them
that heard the word." " Then answered Peter, Can any
man forbid water, that these should not be baptized, who
.have received the Holy Ghost as well as we ? " Also,
when the eunuch professed to believe that Jesus was the
Christ, he was baptized by Philip, the evangelist. On
the same condition were the jailer and his household bap
tized. And faith in Christ was the condition of the bap
tism of all, of whom we have any account in the history

THE ORDINANCE OF BAPTISM. 239
of the life, ministry, or practice of the apostles. A cred
ible profession of faith in Christ, is the condition of the
Christian baptism.
Another branch of this important subject is, that not
only believ&rs in Christ, but their infant seed and house
holds, are proper subjects of the Christian baptism. This
point is settled by inferential reasoning, if not by direct
Scripture testimony. It is very evident, that infants and
households were included in the covenant which was
made with Abraham. " I will be a God to thee, and to
thy seed after thee." " Every man child among you
shall be circumcised." Abraham?s own faith being suf
ficiently proved, to render him a proper subject of cir
cumcision, he was commanded to circumcise his whole
family. All, whether born in his house, or bought with
his money, — all, of whom he had a legitimate control,
" must needs be circumcised." This was a standing rule
in the Abrahamic church, so called, down to the resur
rection of Jesus Christ. Infants and households were al
ways circumcised on account of the faith of the parents,
or heads of the families. On their own account, they
could not, consistently with the terms of the covenant, be
proper subjects of circumcision. It is hence evident,
that the covenant of grace does admit of such a thing as
parents acting for their children, so far as respects their
receiving the token of a visible standing in the church.
The same principle was evidently transmitted from the
Abrahamic to the present dispensation; in which baptism,
instead of circumcision, is the seal of the covenant of
grace. The spirit and essence of the covenant made
with Abraham, is clearly recognized in the gospel ; and
on this ground it is written, that " the blessing of Abra
ham is come on the Gentiles, through Jesus Christ." As
great spiritual blessings as Abraham inherited by faith,
he has transmitted to all who believe, down to all genera
tions. Accordingly it is said, " If ye be Christ's, then
are ye Abraham's seed, and heirs according to the prom
ise." The covenant of grace is evidently the same to
believers now that it was to Abraham. Most abundantly
do the apostles establish the union and identity of the
church, in all ages! Gentile Christians are said to be

240 SYSTEM OF DIVINE TRUTH.
"fellow-heirs with the seed of Abraham, and of the same
body, and partakers of his promise, in Christ, by the gos
pel." If the church be the same, from first to last; and
if the import of circumcision and baptism be the same,
which has been demonstrated ; and if circumcision was
administered to infants on their parent's account, which
all must grant; then the point is settled — the doctrine of
infant baptism is unanswerably proved.
To increase, if need be, the weight of evidence, by
which this doctrine is supported, we may observe, that it
was one of the precious blessings of the covenant of
grace, that it contained promises respecting the children
and households of the faithful. Is it probable, that when
Christ came to accomplish the promises made to the pa
triarchs, one of his first acts would be to blot out and
obliterate a most interesting and glorious part of the
blessings promised in the covenant? It is absurd to sup
pose such a thing. To settle this point, little children,
even infants, were by their parents brought to Christ for
his blessing ; well knowing, that if infants were no longer
to be dedicated to God for his blessing, they should be
rejected. But he readily embraced them, " took them up
in his arms and blessed them ; and said, Suffer the little
children to come unto me, and forbid them not ; for of
such is the kingdom of heaven." Of such, as well as
adults, is the visible church. This is a clear proof, that
the infants of believers are regarded in the same light
now, as in the days of Abraham ; and have the same
standing in, or relation to, the visible church ; and, of
course, the same right to the seal of the covenant of
grace. Nor do we find, in any instance, that the cavil
ling Jews ever alleged, that the gospel cut off infants and
households from their long standing in the visible church
of God. The reason was, there was no ground of cavil
ling. When a question arose among the Corinthians,
whether it was lawful for a believer and an unbeliever to
live together in the marriage relation ; the apostle decid
ed in these words, that " the unbelieving husband is sanc
tified by the wife, and the unbelieving wife is sanctified
by the husband ; else were your children unclean ; but
now are they holy." Whatever this holiness may be, it

THE ORDINANCE OF BAPTISM. 241
is in consequence of being connected with a believing
parent; on whose account they are, doubtless, proper
subjects of the Christian baptism. Comparing the church
of God to an olive-tree, Paul taught most distinctly, that
the ancient Jewish church was the good olive-tree, the
root of which was Abraham ; and that the present Gen
tile church was grafted into the very stock from which
the Jewish branches were broken off by unbelief, and
that they received of the root and fatness of this good
olive-tree. To cut off all boasting, on the part of Gentile
Christians, they were given to understand, that this graft
ing is contrary to nature. The scion bears not its own
fruit, according to natural grafting, but the fruit of the
stock. The preeminence, therefore, is in the Jewish or
Abrahamic stock. To the Gentile Christian he says,
" Thou bearest not the root, but the root thee." Despise
not, therefore, the Abrahamic church.
The doctrine of infant baptism, and of the connection
of children and households with their parents, in the
covenant of grace, may be further confirmed by a consid
eration of the state in which man was at first created,
and of the constituted connection of parents and children
from the beginning. It was a current idea from the be
ginning of the world, that parents must, by divine appoint-
. ment, stand or fall, not only for themselves, but for their
children. The fate of the child must be somehow involved
in the fate of the parent. Adam was the federal head of
all his posterity. So that, when he fell, he involved all
his posterity in a state of sin and guilt. And this divine
constitution was perfectly reasonable. For all will grant,
that infants can exhibit no character, nor can they act for
themselves. All will also grant, that they may belong to
the family of God, and be the heirs of salvation ; but they
can sustain no visible relation to God's kingdom, but only
through the medium of their parents. And this relation
has been visible, in all ages. Godly parents, imperfect
and unfaithful as they are, are, generally speaking, blessed
with a godly posterity ; and ungodly parents are followed
with an ungodly posterity. The posterity of pious Seth
were blessed, and called the sons of God. The posterity
of Cain were cursed, and in time filled the earth with vio-
21

242 SYSTEM OF DIVINE TRUTH.
lence. Noah, by his faith, saved all his family in the ark.
He believed God's threatening of a flood, and, in obedience
to his divine command, he labored a hundred and twenty
years to " build an ark, to the saving of his house." When
the great work was completed, God said to Noah, " Come
thou, and all thine house, into the ark, for thee have I seen
righteous before me, in this generation." The whole
family were saved from the deluge, only for their father's
sake. " The like figure whereunto," says Peter, " even
baptism doth also now save us." The salvation of Noah's
family, by his faith, was a figure or a type of household
baptism, by which whole families are brought into the ark,
meaning the visible church, by the faith of their parents.
Thus the doctrine of infant baptism is confirmed by the
earliest institutions and events ; and by the views and
practices of all the patriarchs, both before and after the
flood. Finally, the visible and imperfect church of Christ is
essentially the same in every age, and under every dis
pensation of the gospel. And in every age of the world,
the infants of believers have borne one and the same rela
tion to the visible church of the Redeemer. If they ever
could, with any propriety, receive the token of the cove
nant of grace, — as they in fact did, when they received the
sign of circumcision, — they are as clearly entitled to the
present token of the covenant, which is baptism.
The discussion and proof of the doctrine of infant bap
tism leads to the following inquiries.
1. What is the relation in which the baptized children
of believers stand to the visible church ? It is easier to
say what this relation is not, than what it is. It will be
granted, that the households of believers are not regener
ated by the Christian baptism. Baptism, of itself, is not
the putting away of the sins of the flesh. It has neither a
physical nor moral influence upon the character of those
who receive it. Having the seal of the covenant in infan
cy does not, therefore, constitute the same relation to the
church in childhood which exists in their believing par
ents. Believing parents actually embrace Jesus Christ,
and walk in his commandments and ordinances. But
those who are by them devoted to Christ in infancy, even

THE ORDINANCE OF BAPTISM. 243
by the most pious parents, and brought up in the nurture
and admonition of the Lord, may live to advanced age
before they manifest any compliance with the terms of
salvation. No one can claim an actual brotherhood with
the church, till he possesses the character of a brother.
Circumcision was nothing under the law of Moses, un
less to those who kept the law. " If thou be a breaker
of the law, thy circumcision is made uncireumcision."
The same is true respecting baptism. It constitutes no
one a Christian ; and is of no avail, without the Christian
faith. " Thou standest by faith. Be not high-minded,
but fear."
We observe further : —
Baptism in infancy, or on account of the parent's faith,
gives no right or title to any privilege or ordinance in the
church. No unbeliever, no ungodly person, can bring a
claim, on the ground of infant baptism, to the sacrament
of the Lord's Supper. No unconverted parent has a
right to baptism for his children, on the ground of his
having been himself a subject of infant baptism. No one
has a standing in the church, so as to enjoy Christian
privileges, except those who stand by faith. When an
infant is baptized, the transaction is between God and the
parent. The promise respecting the child, in the cove
nant of grace, is made to the parent, and through the
parent to his seed. " I will be a God to thee, [parent,]
and to thy seed after thee." This promise is on very
strict conditions ; conditions to be performed only by the
parent. The child is unable to determine whether the
parent has performed the conditions of the covenant, so
as to secure the promised blessings. But even admitting
that the child has assurance of the promised blessings,
sooner or later ; yet, so long as he considers himself in an
unconverted state, he ought to feel excluded from gospel
ordinances. He ought to lay no claim to promises which
are not made to himself, but to his parents.
Further. The relation to the church, which is consti->
tuted by infant baptism, is not such as renders it proper
for the church to receive any, as members, merely on the
ground of their baptism. Nothing short of personal holi
ness, or a vital union to Christ, is allowed by the Scrip-

244 SYSTEM OF DIVINE TRUTH.
tures, as a qualification for admission to membership in
the Church.
What then is the relation to the church, which is con
stituted by infant baptism ? The answer in short, is this:
they who are faithfully dedicated to the Lord, in the
ordinance of baptism, and who are, by a pious education,
trained up in the way they should go, are those to whom
respect is had, in the great and precious promise of God.
" I will be a God to thee, and to thy seed after thee."
The covenant which God made with Abraham, of which
baptism is now the seal, is, emphatically, the covenant of
promise. If Christian parents were as faithful, and as
confident in God, as our father Abraham was, they might
doubtless take hold of this glorious promise. That such
a faith is attainable, as will -secure saving mercy to the
most numerous household, is evident from God's testimo
ny concerning Abraham : " I know him, that he will com
mand his children, and his household after him, and they
shall keep the way of the Lord, to do justice and judg
ment, that the Lord may bring upon Abraham that which
he hath spoken." This idea is current in the Holy Scrip
tures. " The just man walketh in his integrity ; his chil
dren are blessed after him." " Train up a child in the
way he should go, and when he is old he will not depart
from it." " A good man," a man of faith and hope, such
as Abraham was, " leaveth an inheritance to his chil
dren's children." But the inheritance exists in promise,
the condition of which depends on the parent. Could
all believing parents be persuaded to walk in the steps of
the faith of our father Abraham, we should soon realize
a difference, generally, between the children of the faith
ful and the children of infidels, as respects their relation
to the Christian church. The baptized families would be
viewed as children of promise, as Isaac was ; and in early
life, they would be coming forward to the Christian pro
fession, and to the participation of promised blessings;
" but the seed of evil doers would never be renowned."
How early, or how late in life, those who are in God's
estimation children of the promise, shall become the
subjects of renewing grace, so as to be in full connection
with the ohurch of Christ, infinite wisdom must determine.

THE ORDINANCE OF BAPTISM. 245
Manasseh, the son of pious and faithful Hezekiah, was
probably converted from his abominable idolatry in a
way of covenant promise, and in answer to fervent prayer,
and the faithful discharge of parental duty. But he must
first be a notorious idolater, must suffer the awful chas
tisement of God, and be carried bound in chains to Bab
ylon, as the means of his conversion. At length, he was
brought into the spiritual family of Christ. Manasseh,
from his birth, and by his circumcision, always sustained
a relation to the church different from that which was
sustained by the children of Ahab. On his father's ac
count, he was a child of promise.
2. Having considered the relation of baptized children
to the church, the next question is, what obligations are
brought on children by their infant baptism ?
-Mankind who live under the light of the gospel, bap
tized or unbaptized, are under great and special obliga
tion, from childhood to old age, to repent and believe the
gospel ; to love God and keep his commandments. This
is peculiarly incumbent on us, because we enjoy the light
of the gospel. " If I had not come and spoken unto
them," comparatively speaking, " they had not had sin,"
said the Savior. But, on those who have been baptized
into the name of the sacred Trinity, and have been spe
cially trained up for Christ, there is the highest obligation
to repent and embrace the Savior. Whatever may be
their relation to the church, or however secure their sal
vation may be ; yet this is the only way of salvation, and
the only way to gain the evidence that they are the
children of the promise. So long as they neglect to give
themselves to God, and to walk in his ordinances, they
are constantly breaking God's covenant, and there is the
utmost danger that their circumcision will become un
cireumcision, or rather, that their baptism will become uri-
baptism. Infinitely solemn and interesting is the standing
of all that have been baplixed into Christ, and have in a
sense -put on Christ, and become the subjects of Chris
tian cultivation.
Whether there are any instances of parental faithful
ness at this day which ensure the salvation of children, is
not for us to decide. Probably the instances are rare.
21*

246 SYSTEM OF DIVINE TRUTH.
Still there is some faithfulness ; and there is not a little
precious fruit. Though infidels and heathen, and people
of all descriptions, are, in some instances, made the sub
jects of sovereign grace, yet by far the greater part of
hopeful converts a're the children of the faithful. Great,
therefore, is the encouragement, and very great is the
obligation, of baptized children to ratify the covenant of
promise, by devoting themselves to the Lord.
3. The next important question that arises on the sub
ject is, what should be the treatment of baptized chil
dren, in consequence of their relation to the church, by
infant baptism ?
That some particular care and discipline ought to be
extended to all who are the subjects of baptism, seems to
be both rational and scriptural. If the children of be
lievers may, in any sense, be called holy, it implies that
they require a treatment different from that of those who
are called unclean. Still it is to be kept in mind, that
the relation of baptized children to the church is an indi
rect relation. It is through the medium of their parents.
It should seem, therefore, to belong to parents or guar
dians, rather than to the church, to exercise all the disci
pline that is required, during their minority. And this
was evidently the manner of discipline under the cove
nant of circumcision. In this light we are to understand
that most solemn charge given to parents, in the 6th and
11th of Deuteronomy : " Therefore shall ye lay up these
my words in your heart. And thou shalt teach them dili
gently unto thy children, and shalt talk of them when
thou sittest in thine house, and when thou walkest by the
way, and when thou liest down, and when thou risest up."
Parental discipline is also clearly implied in the direction
given to parents, concerning the rebellious and incorrigi
ble son. They were to bring him, with a complaint to
the judges, who were to judge and condemn, and cut him
off, by death, from the congregation of the Lord.
Under the present, as well as under the Mosaic dis
pensation, it would be acting the part of benevolence and
faithfulness for the church to assist in the government of
the rebellious son, especially in cases where complaint
is made by ths parents. And beyond a doubt, in such

THE ORDINANCE OF BAPTISM. 247
cases as this, it belongs to the brethren of the church, if
the rebellious son proves irreclaimable, to cut him off, by
a public act, from all further connection with them, or rela
tion to them.
As to those who are past the age of minority, and of
subjection to family government, it must be agreeable to
gospel rule, either to admit them as members, or to reject
them as covenant breakers. But as they cannot be re
ceived to divine ordinances without Christian qualifica
tions, neither can they be rejected from their present re
lation to the church without a regular course of discipline.
In the present languid and feeble state of the church,
household baptism, practically, stands for almost nothing.
As matters are now conducted, or rather, neglected, in the '
church, Baptists are emboldened to say that infant baptism
amounts to little or nothing. If it be asked what is our
first and immediate duty in this deplorable case, the an
swer is difficult. Neither the church nor individuals are
bound to do things which are impossible. With regard to
the subject of Christian discipline, the apostle admonished
the feeble and corrupt church of Corinth in these words :
" Having in readiness to revenge all disobedience, when
your obedience is fulfilled."
On the whole, as respects the treatment of persons bap
tized in infancy, we ought, first of all, to be agreed, and
to be correct in theory on the subject ; and, in the second
place, to use all our influence to effect a reformation in
practice, not expecting, by a single effort, to effect a com
plete reformation of such an accumulation of errors and
difficulties. Respecting the mode of baptism, provided it be done in
the use of water, and in the name of the sacred Trinity,
the candid part of Christian professors are not very stren
uous. The truth, on this point, however, is of some im
portance. And does it appear probable, that the kind and
merciful Savior would insist on a mode of baptism which
is most hazardous of life ? Thousands of shining con
verts, on the bed of death, who have as good a right as
others to this ordinance, and to leave their names enrolled
with the followers of Christ, are utterly deprived of these
privileges by the arduous mode of baptism by immersion ?

248 SYSTEM OF DIVINE TRUTH.
But where do we learn the doctrine of immersion ? Cer
tainly not from John's baptism ; for his baptism was be
fore Christ made his appearance, and it was preparatory
to his coming. It was before the distinct names of Father,
Son, and Holy Ghost were known. Apollos, a famous
preacher under John's baptism, did not know, till he was
taught by Paul, whether there were any Holy Ghost.. Do
we learn the doctrine of immersion from the transactions
of the day of pentecost ? No. How could three thousand
be baptized by the apostles in three or four hours by
immersion ? especially, when the event was unexpected,
and without any preparation. The thing was impossible.
Insuperable difficulties also attended the baptism of the
jailor and his household by immersion. The transactions
were in the night, and the events named were numerous.
Much^must be said and done preparatory to going abroad
in the dark, to find or prepare a place for the unexpected
solemnity. Paul and Silas were greatly mangled with
stripes ; utterly unfit for such a service. The converted
family hasted to relieve their distresses ; and previous to
the baptisms, the jailor took them, the same hour of the
night, at midnight, and washed their stripes, and was
baptized, he and all his, straightway. All this was done
before he brought them into his house. All was done
in the outer or common prison. All was done straight
way. All was done about midnight. And then he brought
them into his house, and set meat before them. This
whole story is perfectly inconsistent with baptism by im
mersion. Nor do we find evidence in the Scriptures of a
single instance of baptism by immersion.
INFERENCES.
1. From the doctrine of infant baptism, we infer that
infants are morally polluted and defiled. Were they, from
their birth, pure and undefiled, what propriety would there
have been in an ordinance importing spiritual cleansing ?
Had there been no need of the washing of regeneration,
what need was there of a symbol of this boty washing ?
and what need was there of receiving anciently the bloody
ordinance of circumcision ? This and baptism are un-

THE lord's supper. 249
meaning ceremonies, upon any supposition but that of the
native moral depravity of infants. Consequently, they
who hold that children are born in a state of purity, are
guilty of a gross absurdity in the practice of infant bap
tism. Infant baptism is perfectly inconsistent with Ar
minianism. 2. From the view we have taken of the promises in
the covenant of grace, and of the import of infant baptism,
and of the relation which baptized infants bear to the
church, and of the duties which result from this relation,
we infer that God did actually reveal, and propose to
fallen man, in the day of his apostasy, a plan of salvation
calculated to secure the restoration of all his posterity
from their fallen and condemned state. Had Adam been
as faithful as Abraham, would he not have equally secured
the salvation of his household ? And had the next, and
every successive generation, been equally faithful, why
would they not have been equally successful ? Nothing,
it is conceived, but the want of parental faith and faith
fulness, has prevented the salvation of the whole human
family. Can any subject, then, be more interesting than
this ? Can any person, any parent especially, contemplate
this subject with indifference ? That parent, we have
reason to fear, " has denied the faith, and is worse than
an infidel."

ESSAY XXXI.
THE LORD'S SUPPER.
Having discussed, at considerable length, the ordinance
of baptism, about which there is a diversity of opinion, we
proceed to a brief view of the ordinance of the Lord's
supper, in which we may hope for a greater harmony of
sentiment and practice. The Lord Jesus, on the night in
which he was betrayed, partook of his last passover with
his disciples ; and the scene was unusually solemn. For
at this feast, he gave them to understand, distinctly, that
one of them should betray him. All began to suspect

250 SYSTEM OF DIVINE TRUTH.
themselves, and to say, one by one, Lord, is it I? Even
Judas, to conceal his treachery, said, Lord, is it I? Jesus
then divulged the secret ; and Judas, being exposed, went
immediately out, and collected an armed force. In the
absence of Judas, Jesus instituted the sacramental supper.
Having finished the passover, " he 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 Nes-
tament, which is shed for many, for the remission of
sins." The broken bread represents the body of Christ,
" wounded for our transgressions, and bruised for oui
iniquities ; " and the wine poured forth represents the
lood of Christ, shed in the garden, and on the cross, to
make an atonement for our sins, and to redeem us from
the curse of the divine law, " being made a curse for us."
A plain example of the celebration of this ordinance was
exhibited ; to which was added the command of our divine
Lord and Savior : " This do in remembrance of me." The
remembrance of Christ, as he is set forth crucified before
our eyes, is calculated to excite in our minds a .lively sense
of his infinite condescension and grace, as well as a sol
emn sense of our own sinfulness and ill desert. Infinite
must be the evil of sin, to render it necessary for the
Lord of glory to die on the cross to make an adequate
atonement. " If one died for all," and one so infinitely
dignified and glorious, " then were all dead," dead in tres
passes and sins. To commune together, therefore, in the
use of the symbols of Christ's death, is virtually to com
mune on the affecting subjects of human depravity and
guilt, as well as of divine love.
The design of this sacrament, therefore, is twofold.
1. To express the infinite guilt and wretchedness of fallen
man ; and, 2. To manifest the riches of divine mercy in
his redemption and salvation. By a view of our guilt and
condemnation, as they appear in the light of Christ's suf
ferings on the cross, repentance and humiliation are ex
cited. And by a view of the infinite mercy of Christ, dis
played in his sufferings for us, faith, hope, and joy are ex
cited. For these important purposes was the ordinance

the lord's supper. 251
of the Lord's supper instituted. These effects of the
Lord's supper do not take place, however, except in hum
ble and pious minds. Proud and impenitent hearts are
disgusted with a clear view of the import of Christ's suf
ferings on the cross. They do not realize their sin and
guilt, as they are represented in this awful scene ; nor
can they place their hope and confidence in the bleeding
and dying Savior. To them, Christ crucified is a " stone
of stumbling, and a rock of offence." They can see no
propriety in the doctrines and ordinances of the cross. In
every thing which is self-exalting or self-gratifying, they
can have fellowship with one another ; but in nothing
which is self-condemning, like the sacramental supper.
This ordinance is, in every view, self-abasing. Whatever
we read in the Scriptures respecting the price of our
redemption, we find applied to ourselves when we con
template Christ crucified. Do we read of the inflexible
justice of God ? — it is seen and realized in Christ cruci
fied. Do we read of the necessity of evangelical repent
ance and faith in Christ, and of personal holiness ? —
these are clearly realized when we look on Christ cruci
fied. Surely, he who died on the cross to vindicate and
magnify the divine law, while he opened a door of mercy
to sinners, must be an infinite enemy to sin, and an infi
nite advocate for holiness. Do we read, that the only
foundation of pardon and hope is laid in the great work
of redemption by Jesus Christ ? — this is realized by a
view of Christ crucified. For, surely, if pardon and
hope could have come by the deeds of the law, or by any
other means, Christ would not have died for our sins. If
justification might have been obtained by the law, Christ
is dead in vain. In short, the death of Christ confirms
all his doctrines ; all are sealed with his precious blood.
In a correct view of the import of his death, which was,
"that God might be just, and the justifier of him that be
lieveth," we see displayed and vindicated the sum and
substance of all the laws, doctrines, promises, and threat
enings of the Bible. The doctrine of Christ crucified is
the dividing line between Christianity and infidelity. On
these accounts, the sacrament of the Lord's supper is
infinitely important and interesting. It is a commemora-

252 SYSTEM OF DIVINE TRUTH.
tion of all that is divinely true and specially interesting to
the souls of mankind. And as a means of growth in
grace, no one thing is to be compared with it.
From the nature of this ordinance, which is the key
that opens to view the whole plan of the gospel, we see
the great importance of being enlightened, united, and
harmonious in our fellowship one with another, in order
to commune with profit and acceptance at the table of the
Lord. The apostie speaks of some who " eat and drink
damnation to themselves, not discerning the Lord's body,"
not perceiving the true import of his sufferings, and not
having those humble and devout exercises of heart which
ought to be excited by a view of Christ crucified. Would
we avoid a perversion of this holy ordinance, we must, in
the first place, well understand it ; and, with great humil
ity of heart, we must embrace that very gospel, whose
doctrines and precepts it seals, establishes, and commemo
rates. On these conditions, and by these means, we may,
through divine grace, enjoy real Christian fellowship. We
may grow in grace, and in the knowledge of our Lord
and Savior, Jesus Christ. We may be strengthened to
mortify our own corruptions ; to " crucify the flesh, with
its affections and lusts." We may be enabled to glorify
the name and religion of Christ, before an ungodly world.
We may be instrumental of conveying the knowledge
of the divine Redeemer, and the savor of divine truth,
to all nations. And when we sit down at the table of
Christ, to celebrate his dying love, we may be prepared
in heart " to keep the feast, not with old leaven, neither
with the leaven of malice and wickedness ; but with the
unleavened bread of sincerity and truth."
On this subject some practical queries arise, which de
serve a serious consideration. One is this : Ought a mem
ber of the church to attend, and sit down to communion,
having a certain knowledge, but no means of proof, that
one or more of the communicants are guilty of censurable
crimes ? The answer must be in the affirmative, for the
following reasons : —
1. In the sacrament of the Lord's supper, our com
munion is not with individuals, but with the church as a
body. In the present degenerate age, we can hardly

THE lord's SUPPER. 253
expect that any of the churches should be so pure as to be
in a state of perfect fellowship among all its individuals.
Yet so long as no visible offence or scandal appears, all
the members are bound to treat each other, visibly, as in
offensive brethren and sisters. And although it is painful
to sit down with known offenders, and with those for whom
we have no Christian fellowship ; yet, in this case, we
must bear the burden which we cannot remove. Care
must be taken to cultivate fellowship with the body, how
ever corrupt we may consider some of its members.
2. If we forsake the communion of the church on ac
count of private and unprovable offences in individuals,
we expose ourselves to a censure from which we cannot
be exonerated. We can give no reason for our absenting
from communion, without impeaching and criminating
others without any proof. We expose ourselves, there
fore, to be cut off for slander. We may labor privately
with a private offender. But in no way is it lawful to
express our censure publicly.
Another query is this : Is it proper for those who are
under a course of discipline to be indulged in Christian
communion ? The answer to this query must also be in
the affirmative, with some proper exceptions. All the
steps and measures taken with a supposed offender, pre
vious to entering a complaint, are supposed to be private
steps. But the prohibition of communion would imme
diately abolish all privacy in the business. And whether
the supposea! offender was guilty at first or not, he is
made guilty at last even of a public offence. He is, by a
rule of the church, driven from communion, unable to
assign a reason without divulging a process of private
discipline. And even after a complaint is made to the
church, the defendant has a claim to innocence till he is
proved guilty. Still, when the matter becomes public, it
may be acting the part of Christian humility, if not of
Christian duty, to withdraw till the cause is decided.
Possibly cases of this kind are alluded to by the Savior
in these words : " Therefore, when thou bringest thy gift
to the altar, and there rememberest that thy brother hath
aught against thee, leave there thy gift before the altar,
and go thy way ; first be reconciled to thy brother, and
22

254 SYSTEM OF DIVINE TRUTH.
then come and offer thy gift." Though reference is had,
in this passage, to the settlement of difficulties between
brethren, about which there is no dispute ; yet it may be
applicable to those who lie under an unsettled complaint
and accusation.
Another query, somewhat indefinite, is this : Whether,
on account of great difficulties, which often occur in this
imperfect and militant state,, churches ought not fre
quently to suspend their communion till difficulties can be
healed, and communion become more pleasant and profit
able ? This query demands an answer pointedly in the
negative. No instance is to be' found in the Scriptures
of a suspension of communion while the church exists.
Not one of the churches in Asia, which were reproved
by the apostle John, was advised to suspend communion.
They were exhorted to repent, on penalty of having their
candlestick removed out of its place. So long as they
existed, and transacted any thing as churches, the holy
communion must be supported. This should be a stand
ing rule to all generations. So important is this ordi
nance, that a neglect of it is, in fact, soon followed with
the utter ruin of those churches which make the experi
ment.

ESSAY XXXII.
THE MILLENNIUM.
The consummation of the glory and triumph of the
church, in this world, is usually denominated the Millen
nium. And that there will be, in the last age or period
of the world, a very happy and glorious state of the church
of Christ, in which all nations, if not all individuals, shall
savingly know the Lord, is evident from many plain
Scripture prophecies. That the duration of this happy
period shall be a thousand years, commencing with the
fall of antichrist, is evident from the noted revelation made
to the apostle John in these words : " And 1 saw an angel
come down from heaven, having the key of the bottom-

THE millennium. 255
less pit, and a great chain in his hand ; and he laid hold
on the dragon, that old serpent, which is the Devil and
Satan, and bound him a thousand years, and cast him into
the bottomless pit, and shut him up, and set a seal upon
him, that he should deceive the nations no mor? till the
thousand years should be fulfilled. And after that he
must be loosed a little season." This is the conclusion
of a series of prophecy which reaches down to the end
of the world ; and from this we learn that the last thou
sand years is to be a period of uninterrupted peace and
prosperity, — when "there shall be nothing to hurt or
harm in all God's holy mountain," — and when " the
earth shall be filled with the knowledge of the glory
of the Lord." " All shall know the Lord, from the least
to the greatest." At the close of this happy period Satan
will be loosed, and mankind will apostatize. Christ will
then be revealed in flaming fire to destroy all his ene
mies, to raise the dead, burn the world, and commence
the final judgment. These astonishing and glorious
scenes will characterize the concluding age of this fallen
world. To illustrate distinctly the doctrine of the millennium,
it is proposed, in the first place, to prove from the prophe
cies the previous restoration of all the tribes of Israel to
the land of Canaan, and their conversion to the Christian
faith. That the Israelites will be restored to their own
land, — the land that was given to Abraham and his seed
forever, — and that before, or after, or in the time of their
. restoration they will be converted to the Christian faith, is
very evident from the prophecies, and is generally con
ceded by those who embrace, in a literal sense, the doc
trine of the millennium. Some are of the opinion, how
ever, that all the prophecies of their restoration, from their
dispersion among the nations, mean nothing more than
their conversion to Christ in common with the rest of the
nations and that the distinction between the seed of
Abraham and the Gentile nations will be finally abolished ;
and that, as far as the prophecies of Isaiah, Jeremiah,
Ezekiel, and others are to be understood in a literal sense,
thev have long been accomplished in the restoration of the
Jews from their captivity at Babylon.

256 SYSTEM OF DIVINE TRUTH.
But we are to consider that these prophecies in general,
and many of them in particular, speak of events to be
accomplished in the last days. Isaiah and Micah utter,
in the same terms, the prophecy of the millennium as an
event of the last days. " And it shall come to pass, in
the last days, that the mountain of the Lord's house shall
be established in the top of the mountains, and it shall be
exalted above the hills, and people shall flow unto it. And
many nations shall come and say, Come, and let us go
up to the mountain of the Lord, and to the house of the
God of Jacob : and he will teach us of his ways, and we
will walk in his paths ; for the law shall go forth from
Zion, and the word of the Lord from Jerusalem." By the
last days, in this and other prophecies, is evidently meant
a period after the coming of Christ, and long after the
restoration of the Jews from their captivity at Babylon.
But no restoration of the Jews, since their awful disper
sion in the days of the apostles, has yet taken place. We
observe further, —
The prophecies speak as clearly and distinctly of the
restoration of all the other tribes of Israel, as of the tribe
of Judah. But, in the restoration from Babylon, only the
tribes denominated Jews were restored. The ten tribes,
denominated Ephraim, have never yet experienced any
restoration, nor any tokens of divine favor.
We may now attend to some of the many prophecies
directly in proof that all the tribes of Israel will be restored
to their own land, the land of promise, and will be con
verted to the Christian faith. In the eleventh chapter of
Isaiah is a notable prophecy of these glorious events.
Speaking of the gospel period, he says, "In that day
there shall be a root of Jesse, which shall stand for an
ensign of the people ; to it shall the Gentiles seek, and
his rest shall be glorious. And it shall come to pass, in
that day, that the Lord shall set his hand again the second
time to recover the remnant of his people which shall be
left from Assyria, and from Egypt, and from Pathros, and
from Cush, and from Elam, and from Shina, and from
Hamath, and from the islands of the sea." That is, from
all nations whither they are driven. " And he shall set
up an ensign for the nations, and shall assemble the out-

THE MILLENNIUM. 257
casts of Israel, and gather together the dispersed of Judah
from the four corners of the earth. The envy also of
Ephraim shall depart, and the adversaries of Judah shall
be cut off. Ephraim shall not envy Judah, and Judah
shall not vex Ephraim. And there shall be a highway
for the remnant of his people which shall be left from
Assyria, like as it was to Israel in the day when he came
up out of the land of Egypt." From this prophecy it is
perfectly clear that there is to be a second restoration of
all the tribes of Israel, under the names of Ephraim and
Judah, to repossess, in love and harmony, the whole ex
tent of the land of Canaan. Accordingly, we find in
Jeremiah, thirty-third, an assurance of the faithfulness
of God never to abolish his covenant with any branch of
the house of Israel. " The word of the Lord came unto
Jeremiah, saying, Considerest thou not what this people
have spoken, saying, The two families [Judah and Ephraim] '
which the Lord hath chosen, he hath even cast them off*.
Thus they have despised my people, that they should be
no more a nation before them. Thus saith the Lord, if
my covenant be not with day and night, and if I have not
appointed the ordinances of heaven and earth; then will
I cast away the seed of Jacob, and David my servant, so
that I will not take any of his seed to be rulers over the
seed of Abraham, Isaac, and Jacob. For I will cause
their captivity to return, and have mercy on the*m." The
prophecy of the restoration of Israel and Judah, by the
prophet Ezekiel, is still more explicit and illustrious. A
summary view of the thirty-seventh chapter will afford
ample proof of the restoration of all the tribes of Israel,
and their reunion, as in former ages, or as in the days of
David and Solomon. In this noted chapter, under the
similitude of a valley full of dry bones, is represented the
present lost and seemingly hopeless state of the dis
persed Israelites. By the resurrection of these bones,
which were very dry, is strikingly represented their re
vival and restoration from captivity by the power and
mercy of God.
In the next place, the union and harmony of all ihe
tribes are clearly represented by the union of two sticks
in the hand of the prophet. On one stick was written
22*

258 SYSTEM OF DIVINE TRUTH.
the name of Judah, and the house of Israel, his compan
ions ; and on the other was written the name of Ephraim,
and the house of Israel, his companions. The two sticks
were then joined together in the hand of the prophet.
And the whole parable is then applied in the following
words : " Say unto them, Thus saith the Lord God, Be
hold, I will take the children of Israel from among the
heathen, whither they be gone, and I will gather them on
every side, and bring them into their own land ; and I
will make them one nation in the land, upon the moun
tains of Israel ; and one king shall be king to them all.
And they shall be no more two nations, neither shall they
be divided into two kingdoms' any more at all." These
are events which are not yet accomplished ; and which
cannot be accomplished, without a general restoration of
all the tribes of Israel to the land of Canaan, and a cor
dial union of the whole, under the spiritual government
of Jesus Christ, who is the Prince of Peace.
So plain and illustrious are these prophecies, that any
further recital may be deemed needless. A few words
may be added, however, from the eleventh of Romans,
to show the remarkable coincidence of the Old and New
Testament prophecies. " For I would not, brethren, that
ye should be ignorant of this mystery, lest ye should be
wise in your own conceits, that blindness, in part, is hap
pened to-Israel, until the fulness of the Gentiles be come
in, and so all Israel shall be saved ; as it is written,
There shall come out of Sion the Deliverer, and he shall
turn away ungodliness from Jacob." Marvellous as the
conversion and restoration of all Israel may appear, yet,
as much as we depend on any part of sacred prophecy,
we may depend on this ; for none is more clear and ex
plicit. And it is an animating and glorious prediction,
especially when it is considered, that the restoration of
the tribes of Israel shall be as life from the dead to the
Gentile nations. It shall open the eyes of a drowsy and
slumbering world ; and put to silence the cavils of unbe
lievers and heretics. How ardently should we long and
pray for the speedy restoration of Israel, and its blessed
effects on the world !
We observe further, that the restoration of Israel is

THE MILLENNIUM. 259
abundantly evident from the ancient promises of God,
and from the covenant which he made with the patri
archs. The land of Canaan, which God promised to the
patriarchs, was a type of heaven ; and the possession of
that land was to be an everlasting possession. The
meaning of which is, that it should be durable as the
world. And although, from time to time, their posterity
were expelled from the land of promise, for their idola
tries, and carried into long captivities ; yet, in all cases,
they had the promises of restoration. Nor did one of
the promises fail. God's' loving-kindness was never
taken from them, nor did his faithfulness ever fail. We
may therefore be confident, that, however great and
(Jreadful their present dispersions are, for their rejection
and murder of their Lord and Savior ; yet they are still
" beloved for their father's sakes." Though, for the pres
ent, they are broken off from the good olive-tree, yet
God is able, and he will graff them in again, even into
their own olive-tree.
The restoration of Israel is evident, also, from their
marvellous preservation, as a distinct people, retaining
their language, their religion, and peculiar habits, in cir- ,
cumstances which would render these things seemingly
impossible. That the Israelites should blend with no
other nations among whom they reside, must be owing
to a special interposition of divine Providence. Are
they not thus miraculously preserved for the great pur
poses which have been noticed in the prophecies ?
It is further remarkable, respecting this scattered and
most depressed people, that they are full of hope and ex
pectation of returning, in due time, to their ancient inher
itance. For this great object, they seem to be making
preparation. They are careful to accumulate movable
property, as if preparing for a long and expensive jour
ney. So strong is their expectation of returning to their
own land, that they would renounce the religion of Moses
and Abraham, rather than give up this expectation. And
the way seems to be fast preparing for their return. The
inhabitants of the land are sinking in sottish stupidity, and
dwindling down to ruin. The Jews, on the other hand,
are a rich, powerful, and enterprising people. Should it

260 SYSTEM OF DIVINE TRUTH.
be necessary, they may possibly possess the whole land
by way of purchase, or redeem it with their money.
We have further to remark, that, at this day, the seed
of Abraham are, more and more, setting their faces
Zion-ward. There are, at present, as there have been for
twenty years past, increasing numbers of hopeful conver
sions among God's ancient people. The seed of Israel
are even now, on our shores, as well as in other parts of
the world, preaching to their unbelieving brethren, as
well as to others, the everlasting gospel of Christ. The
Jews are also said to listen, more and more, to the doc
trines of the cross. There are, indeed, many things in
dicative of a speedy restoration of Israel to their ancient
inheritance. The prophet Ezekiel, who is more clear and lucid on
this subject than any other prophet, having clearly pre
dicted the conversion and restoration of Israel, in the
thirty-sixth and thirty-seventh chapters of his prophecy,
proceeds to state the happy consequences which will re
sult to the heathen. " And the heathen shall know that
I, the Lord, do sanctify Israel, when my sanctuary shall
be in the midst of them forevermore." " At that time,
many nations," not the anti-Christian, but the heathen
nations, " shall come and say, Come, and let us go up to
the mountain of the Lord, and to the house of the God
of Jacob ; and he will teach us of his ways, and we will
walk in his paths : for the law shall go forth from Zion,
and the word of the Lord from Jerusalem." From these
prophecies it is evident, that the Israelites, when brought
back from their long and distressing captivity, together
with an innumerable multitude of the heathen, who shall
by their means be converted to the Christian faith, will
constitute the great body of the Christian church, previ
ous to the utter destruction of antichrist. Of course, it
will be previous to what is called, in the Revelation, " the
battle of that great day of God Almighty." Of this bat
tle, we have an illustrious description, in the thirty-eighth
and thirty-ninth chapters of Ezekiel's prophecy. The
summary of which great battle is this : that when the set
time for the utter destruction of antichrist shall come, the
vast armies of Gog and Magog, by which are meant all

THE MILLENNIUM. 261
the relics of the anti-Christian powers, from the north
quarters, or from the Papal and Mahometan regions to
gether with all the powers of infidelity and idolatry
raging with envy and malice against the church of Christ
and especially against the Jews, who shall be restored
from their captivity, shall combine together to go up to
the mountains of Israel ; hoping, by one grand effort, by
one great and decisive battle, to put an end to the Chris
tian cause, by the total extirpation of the church ; and,
at the same time, to take an immense spoil from the great
riches of God's restored people. Hear the boasting lan
guage of antichrist himself: "And thou shalt say, I will
go up to the land of unwalled villages ; I will go to them
that are at rest, that dwell safely, all of them, dwelling
without walls, and having neither bars nor gates ; to take
a spoil, and to take a prey ; and to turn thine hand upon
the desolate places, that are now inhabited ; and upon the
people [Israel] that are gathered out of the nations, who
have .gotten cattle and goods, who dwell in the midst of
the land." With these envious, proud, and avaricious
views, all the anti-Chris;ian hosts shall " go up like a
flood to cover the whole land." " And thou shalt come
up against my people Israel like a cloud, a great com
pany, and a mighty army." Probably a far greater host
than ever appeared before in the field of battle. This
mighty host is to be destroyed before God's restored peo
ple. " And I will call for a sword against him, through
out all my mountains, saith the Lord God ; every man's
sword shall be against his brother." Immense will be
the slaughter, on the part of antichrist ; and it will be
chiefly effected by their mad butchery «of one another.
" And I will plead against him, saith the Lord, with pes
tilence, and with blood ; and I will rain upon him, and
upon his bands, and upon the many people that are with
him, an overflowing rain, and great hailstones, fire and
brimstone." This exactly coincides with the judgments
denounced in the Revelation, under the seventh and last
vial. " And there fell upon men a great hail out of
heaven ; every stone about the weight of a talent ; and
men blasphemed God, because of the plague of the hail ;
for the plague thereof was exceeding great." We hence

262 SYSTEM OF DIVINE TRUTH.
see clearly, that this war of Gog and Magog will be the
execution of the plagues under the seventh and last vial ;
which awful events are to us yet future, but are hasten
ing to their accomplishment. Jews and heathen are be
ginning to advocate the Christian cause ; and the anti-
Christian world is advancing in pride and atheism ; so
that these predictions are evidently drawing near to their
great and awful crisis. These great judgments being ex
ecuted on the armies and people of Gog and Magog, the
result will be glorious. For the residue of men shall, by
means of these great events, be convicted, and converted
to the holy religion of the gospel. The promised millen
nium shall then commence, and advance gloriously. Af
ter this decisive battle, war, which has been a scourge of
nations for so many ages, shall be finally terminated :
and henceforth, " nation shall not lift up sword against
nation, neither shall they learn war any more." " Thus
will I magnify myself, and sanctify myself, saith the Lord
God. And I will be known in the eyes of many nations;
and they shall know that I am the Lord. And the
heathen shall know that I am the Lord, the Holy One of
Israel. And I will set my glory among the heathen ;
and all the heathen shall see my judgment, that I have
executed, and my hand, that I have laid upon them. So
the house of Israel shall know that I am the Lord their
God, from that day and forwards. Therefore, thus saith
the Lord, Now will. I bring again the captivity of Jacob,
and have mercy upon the whole house of Israel : and
I will be jealous for my holy name."
We have now had a sufficient view of the prophecies
clearly to proved that all the tribes of Israel will, sooner
or later, be restored to their own land ; and there they
will be conspicuous as a Christian church, to the end of
the world. Their restoration will probably take place, in
a great measure, before the fall of antichrist. For it is
against this restored people of Israel that the great war
fare will be waged. We have found, also, that the resto
ration of Israel, together with the battle and fall of anti
christ, will be as life from the dead to the Gentile or
heathen nations. Accessions to the church, which have
begun already to multiply, both from the Jews and

THE MILLENNIUM. 263
heathen, will greatly increase, so as to constitute a formid
able army, before the decisive battle. The purity and
harmony of the church will also be greatly improved.
And from and after that great day of battle and decision,
there shall be one Lord, and his name and worship will
be uniform and harmonious. No more will be heard of
jarring sects and denominations ; and no more of here
sies and delusions. " All shall know the Lord, from the
least to the greatest ; for the earth shall be full of the
knowledge of the glory of the Lord, as the waters cover
the seas." Such will be the purity of the church, that
hypocrites shall find no place, and " there shall be no
more the Canaanite in the house of the Lord of hosts."
Having considered the events which, according to the
prophecies, will introduce the millennium, we proceed to
state, more particularly, those things in which the peculiar
glory and felicity of that period will consist. One great
thing which has been incidentally suggested is, an entire
exemption from the horrors of war. " They shall beat
their swords into ploughshares, and their spears into prun-
ing-hooks." " The meek shall inherit the earth, and
shall delight themselves in abundance of peace." So
great will be the love and harmony of all classes of peo
ple, and so strict will be their honesty and integrity, that
civil society will scarcely need the aids and restraints of
law and government. Some are of the opinion, that the
government will become altogether ecclesiastical. Mutu
al love will be so strong, that no envying nor jealousies
will be cherished. Each will esteem others better than
himself; and by love men will serve one another.
Another thing conducive to the happiness of that day
will be a state of great outward prosperity. The earth
shall yield her increase. No more will hunger, naked
ness, and poverty distress the inhabitants of the world.
A divine blessing will be implored on all the labors and
occupations of mankind : and a prayer-hearing God will
pour down his blessings, so that there shall scarcely be
room to receive them.
Probably the millennium will be also, generally, if not
altogether, a time of health. Pestilence is one of the
sore judgments with which God chastises his rebellious

264 SYSTEM OF DIVINE TRUTH.
people. But, in that glorious period, there would seem
to be no special occasion for divine chastisements. It is
indeed written, respecting that blessed period, " that the
inhabitants shall not say, I am sick." Health and plenty
will be among the precious blessings of the millennium.
Furthermore. In that day, there will be a very great
increase of knowledge, especially the knowledge of di
vine truth. So early in life, and so rapid, will be the
progress of knowledge, that, in strong terms, it is alleged
by the prophet, that " there shall be no more thence an
infant of days." Comparatively speaking, none shall be
infants in knowledge. The child, in this respect, shall
die an hundred years old. Regeneration of heart will
probably be in early childhood ; and the knowledge of
divine truth will, early in life, equal the attainments of
the longest life in any previous age of the world. And,
as all will have correct instruction, all will harmonize.
" The watchmen shall see eye to eye, when the Lord
shall bring again Zion." And it will no longer be
thought a matter of indifference what men believe, and
what they disbelieve. All will be valiant for the truth ;
and all will " contend earnestly for the faith which was
once delivered unto the saints."
Not only will there be, in the millennium, a great in
crease of knowledge,- and a strong adherence to the sys
tem of divine truth, but also a proportionable increase
of holiness. None will ever arrive to perfection in holi
ness, however, in the present life. As long as mankind
are in a probationary and mortal state, they will realize,
more or less, the sinfulness of their hearts ; and from
Scripture, and Christian experience, it is evident, that
great attainments in holiness do not abate, but rather in
crease, a sense of heart-wickedness. " Now mine eye
seeth thee : wherefore I abhor myself, and repent in dust
and ashes." Doubtless, through the imperfection of the
saints, which consists in the co-existence of sin and holi
ness in the heart, the Christian warfare will continue
during the millennium. It is highly probable, however,
that the attainments in holiness during that blessed period,
even in the most imperfect saints, will far exceed what
have been witnessed in any period before. In that day,

THE MILLENNIUM. 265
every thing that men possess will be consecrated to the
service of God ; and holiness to the Lord will be inscribed
even on the bells of their horses and upon all their uten
sils. Ardent will be the holiness and piety of the millen
nial saints.
From the Scripture prophecies we observe, further,
that the blessedness of the millennium will extend over all
the earth. Christ will be for salvation to the ends of the
earth. To him will be given the heathen for his inherit
ance, and the uttermost parts of the earth for his posses
sion. " All the ends of the world shall see the salvation
of our God." " All the ends of the world shall remem
ber, and turn unto the Lord ; and all the kindreds of the
nations shall worship before him ; for the kingdom is the
Lord's, and he is the Governor among the nations." Not
that Christ will save from perdition the kingdom of anti
christ. That kingdom is doomed to utter destruction.
" Babylon, the great, is fallen, is fallen ! " is, in a measure,
already fallen, and will soon fall to rise no more ; will
fall as a millstone into the sea, and " shall be found no
more at all."
Accordingly we find, in fact, at this day, that while
great and successful efforts are made to enlighten those
pagan nations, who have never enjoyed nor abused the
gospel of Christ, no door is opened by divine Providence
for the instruction and conversion of the popish and Ma
hometan nations. May we not conclude that these nations
are reprobate, and that they are gathering together unto
the battle of the great day of God Almighty ? Will they
not then become the victims of divine indignation ? " Then
the saints of the Most High will take the kingdom, and
possess the kingdom forever, even forever and ever ; " or
to the end of the world.
We remark, further, that as the millennium advances,
the doctrines of salvation by mere sovereign grace and
by the power of the Holy Ghost are- more and more con
firmed. The only reason given by the Psalmist, and the
only reason which can be given, why " all the ends of
the world shall remember, and turn unto the Lord," is
this that " the kingdom is the Lord's, and that he is the
Governor among the nations." For, among the fallen race
23

266 SYSTEM OF DIVINE TRUTH.
of men, none are found disposed to promote the cause
and kingdom of Christ. But were mankind ever so well
disposed to do this, they would be infinitely deficient in
power. No power but that of God could accomplish the
destruction of the great adversary, and the conversion of
the whole world, and secure the faith and perseverance of
all nations, Jews and Gentiles, during a thousand years.
These are certainly the works of God.
As a conclusion of this interesting subject, we may re
mark, that the view which has been given of the events
preparatory, and of the events which shall constitute the
glory and felicity of the millennium, exactly corresponds,
not only with the prophecies, but also with the series of
facts noticeable in the present eventful age of the world.
Prophecies of the restoration of Israel, and of the conver
sion of the heathen, as well as of the decline and downfall
of antichrist, are, beyond a doubt, in a course of accom
plishment. The armies of Gog and Magog have, per
haps, been partially mustered and marshalled. Very
great battles have been already fought, which might be
anticipations of the greater battle of Armageddon. This
warfare will not be decided, however, till after the Jews
shall be, in a great measure, restored from their captivity,
and re-settled in their ancient inheritance. For we have
found abundant evidence that the final battle is to be
fought on the mountains of Israel ; and the warfare is to
be waged against those who shall be brought back from
the captivity, and who will be happily settled in the land
promised to Abraham and his seed. Great battles, it is
said, have been already fought, but not so great as to in
volve in one common ruin the whole anti-Christian world,
nor have they been directly and professedly waged against
the kingdom of Christ. Religion has been in a great
measure out of the question, in the ardent struggles for
power and conquest. These struggles, however, have
been overruled by divine Providence, greatly to weaken
the anti-Christian power. The waters of the symbolical
Euphrates are drying up, and the way of the kings of the
east, the conquerors of spiritual Babylon, is fast prepar
ing. Yet the vision may be long. It is, however, for an
appointed time, and, at the end, it shall speak and not lie.

THE IMMORTALITY OF THE SOUL. 267
Therefore, let us wait patiently. Never let the faith and
patience of the saints be exhausted ; especially when, by
passing events, we have increasing assurance of the' ac
complishment of all the glorious things which are spoken
of the city of our God. Wait half a century for the res
toration of Israel, and the conversion of millions of the
benighted heathen, and for the harmony of the jarring
sects of Christians. Wait and hope for the abolition of
all ecclesiastical tyranny, and for the restoration of true
Christian liberty, under the holy discipline of the gospel.
Wait for an end of all political as well as ecclesiastical
despotism. Wait and pray for a universal reformation of
morals, and for a universal purity of heart and life.
Finally. How does it become all people who profess
to believe the gospel, and to rely on the promises of God,
to abound in prayer and hope, in a view of all that is be
fore them. For, notwithstanding his immutable purposes
and promises, the Lord will be inquired of by his people ;
he will be sought unto and trusted in ; and not one of his
precious promises will ever be fulfilled, but in answer to
the effectual and fervent prayer of the faithful. " Lord,
come quickly." Amen.

ESSAY XXXIII.
THE IMMORTALITY OF THE SOUL.
That the soul of man is immortal is generally con
ceded, except by atheists. But to guard ourselves and
others against atheism, to which the corrupt heart is very
liable, I propose to state some of the many arguments
from Scripture and reason which prove that the soul will
never die. Solemn is the consideration, and unspeakably
animating to the friends and followers of Christ, that they"
shall exist, and that all their intellectual and moral facul
ties shall 'grow and expand, and that they shall increase
in knowledge and holiness, and shall rise in glory and
happiness forever and ever. Who will not listen to evi-

268 SYSTEM OF DIVINE TRUTH.
dence in proof of this glorious doctrine ? This doctrine
is proved by the following arguments : —
1. If man be not immortal, it does not appear that this
world was made for the most important purposes. The
things of this world, considered as ultimate objects, ap
pear, to the contemplative mind, to be of very small im
portance. Those who attain to the highest worldly good
gain but a bubble, compared with the extent of their ca
pacities. And, in the midst of their best hopes, and of
their highest acquisitions, how many are there cut down
and withered ! " As for man, his days are as grass ; as
the flower of the field he passeth away." " Vanity of
vanities, all is vanity." Are things temporal the sole end
for which man was made, and for which God made and
governs the universe ? Even an infidel ought to blush at
so great an absurdity. Those who deny the immortality
of the soul, and a future state of rewards and punishments,
scarcely ask themselves, or others, for what purposes God
made and governs the universe.
2. The soul of man is an immaterial existence, capable
of surviving the body, and is evidently formed for immor
tality. It does not appear to be necessarily impaired- by
the diseases and decays of animal nature. The human
soul often manifests the greatest vigor and brilliancy in
the hour of death. " While the outward man perishes,
the inner man is renewed day by day." Viewing the
soul as immaterial, and aspiring after immortality, and
viewing mankind, in general, dying with strong anticipa
tions of future and eternal scenes, we discover satisfacto
ry evidence of the immortality of the soul.
3. Generally speaking, the human soul does but just
begin to expand and make improvement in this short and
perplexed scene of life. Room is left for endless growth
and progress in knowledge, virtue, and happiness. If the
soul perishes with the body, there is a broad basis for im
provement, but next to no superstructure. Every infant
that is carried to the grave, has been furnished, by the
Creator, with a capacity to make improvement in eternity
inconceivably greater than was ever made*by a Locke or
a Newton in this life. Can we suppose that such capaci
ties are formed to be destroyed in embryo ? to be extin-

THE IMMORTALITY OF THE SOUL. 269
guished almost as soon as they commence an existence ?
The supposition is most irrational and absurd. The soul
of man is doubtless immortal. It will survive not only its
own mortal tenement, but also the whole material and
perishable universe.
4. They who acknowledge the being of a God, and of
his wise and holy government of the world, must ac
knowledge the necessity of a future state of rewards and
punishments, as a state of retribution. It is irrational to
suppose that rewards and punishments are, by the deal
ings of divine Providence in the present life, administered
to mankind according to their deserts. In this life the
way of the wicked often prospers, and they are happy
who deal very treacherously. The righteous are also fre
quently involved in great affliction and adversity. On
this account David was in deep perplexity until he went
into the sanctuary of God, and understood the end of the
wicked. In the sanctuary he was led to contemplate the
future state of rewards and punishments ; and in a view
of this great and solemn scene, his mind was relieved.
He saw how the divine character would be vindicated by
the administration of justice in the eternal state of retri
bution, and his pious soul was satisfied.
5. The doctrine of immortality is the only ground on
which good morals can be supported. Set aside this sol
emn doctrine, and the great body of mankind will adopt
the libertine maxim : " Let us eat and drink, for to-mor
row we die." Let us gratify every propensity of the
heart, and of the mind ; let us riot in carnal pleasures, for
soon we shall be annihilated. Our existence and our
memory will perish. Of all doctrines, that of annihila
tion has the greatest tendency to licentiousness. Take
away all sense of accountability, and all fear of future
punishment, and the principal motives to morality are de
stroyed. Present gratification will be the sole object of
pursuit. Conscience will be seared as with a hot iron,
and will cease to do its office. Can we suppose a doc
trine to be true which is not according to godliness ; but
which opens the floodgates of impiety and iniquity ? Cer
tainly not. By its moral tendency every doctrine may
be tested. If it produce good works, it is the doctrine of
23*

270 SYSTEM OF DIVINE TRUTH.
divine truth ; but if it produce evil works, it is a false and
heretical doctrine, a doctrine that leads to death.
We may now attend to what is taught us in the Scrip
tures concerning this solemn and interesting doctrine. In
them we read that " life and immortality are brought to
light, through the gospel." By the gospel of Christ, the
immortality of the soul is more clearly revealed than it
was by the Scriptures of the Old Testament. Speaking
of the resurrection of the body, it is said by the apostle,
" This corruptible must put on incorruption, and this mor
tal must put on immortality." Can we suppose that the
body will put on immortality, and the soul be annihilated?
This is an absurdity. From the Scriptures it is evident
that the souls and bodies of the saints, after the resur
rection and judgment, shall inherit the kingdom of
heaven ; and that the souls and bodies of sinners shall de
part, accursed, into everlasting fire, prepared for the devil
and his angels.
In the Scriptures, the doctrine of a future retribution
is clearly revealed. God will render to every one ac
cording to his deeds. This implies the immortality of the
soul. A heaven and a hell are often and familiarly spo
ken of in the Scriptures, but these can exist only in the
eternal world. To inhabit one or the other, the soul must
be immortal.
Very little account is made in Scripture of the pres
ent life, only as a state of probation for a boundless eter
nity. But the very idea of probation implies a future
state of happiness or misery, according to men's characters.
Finally. The Scriptures represent the Deity as a being
possessed of every adorable perfection, and as a being
who will display his glory in the view of all his intelligent
creatures. But, in this world, " clouds and darkness are
round about him." His glory is, in a great measure, con
cealed from mortal eyes. " Verily, thou art a God that
hidest thyself, O God of Israel." Millions of our mortal
race die in infancy and childhood, millions in pagan
darkness ; and, hitherto, but a small proportion of the hu
man race have even begun to see the glory of God. But
it is unscriptural, and unreasonable, to suppose that God
will forever conceal his glory from his rational and moral

DEATH, AND THE SEPARATE STATE. 271
creation. For what purpose did he create the myriads of
rational beings and moral agents, but that they might
here, or hereafter, discover and celebrate his glory ? But
should the doctrine of the immortality of the soul prove
false, the glory of God will forever be concealed, and his
veracity destroyed. REMARKS.
1. The subject leads us to consider this life as nothing
in comparison with a future and eternal state. It is but
the beginning and infancy of our existence. Why should
we magnify worldly objects or attainments ? For, " what
shall it profit a man, if he gain the whole world, and lose
his own soul ? Or what shall a man give in exchange for
his soul ? " Is it not infinitely more important to provide
for the immortal, than for the mortal part ?
2. How thankful should we be, that we enjoy the pre
cious privilege of a divine revelation, by which life and
immortality are most clearly brought to light ! How
greatly are we distinguished, by the sovereign mercy of
God, from the benighted heathen, who are perishing for
lack of a knowledge of the way of salvation ! On the
great subject of the immortality of the soul, " he that
hath ears to hear, let him hear."

ESSAY XXXIV.
DEATH, AND THE SEPARATE STATE.
Having proved the immortality of the soul, which is
the joyful hope of all God's suffering saints, in this mili
tant state, and which is alarming to the ungodly, it is
proposed, in the next place, to treat of the death of the
body, and the separate state.
That we are all liable, every moment, to the arrest of
death, and to the dissolution of our mortal bodies, is evi
dent from universal experience and observation. This
is a point realized, indeed, by few, but denied by no one.

272 SYSTEM OF DIVINE TRUTH.
It may be useful, however, to consider, briefly, what
things are implied in the death of the body. It implies
a separation of the soul and body. " Then shall the
dust return to the earth as it was, and the spirit shall
return unto God who gave it." " Dust thou art," as to
the mortal body, " and unto dust shalt thou return." The
dissolution of that mysterious union of soul and body,
which was constituted in man's creation, is the main thing
implied in death, as respects the soul. But the body, in
consequence of this dissolution, returns to its primitive
dust, and mingles with the common earth. The soul, at
this important crisis, instead of returning to its primitive
non-existence, returns to God who gave it. It then begins
as it were to experience unretarded life and vigor ; and
to realize the solemn and awful scenes of the invisible
world, the world of unbodied spirits.
Death, however, has its glooms and its terrors, partic
ularly as respects those who are destitute of the faith
and hope of the gospel. It not only dissolves in a mo
ment all worldly connections, af^d separates from all en
dearments of a worldly nature, but it concludes, forever,
the day of probation and the day of grace. 0, what need
there is of that " faith, which is the substance of things
hoped for, and the evidence of things not seen," in the
solemn moment of exchanging worlds!. How happy
must they be, who, in the exercise of a lively faith and
hope in Jesus Christ, can sing with humble confidence
the triumphant song, " O death, where is thy sting ? 0
grave, where 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."
" Precious in the sight of the Lord is the death of his
saints." But infinitely terrible in his sight is the death of
sinners. Having dilated thus far, on the particular subject of
death, we proceed to consider the separate state both of
saints and sinners. By the separate state is meant that
state of existence, in which the soul and body are sepa
rate from each other, or the state of departed souls. The
bodies of both saints and sinners moulder down to com
mon dust, in which state they will continue till the resur-

DEATH, AND THE SEPARATE STATE. 273
rection, when " this corruptible shall put on incorruption,
and this mortal shall put on immortality."
With regard to the separate state of the soul, different
opinions have been entertained. Some have supposed,
that between death and the resurrection, mankind are in
a state of dormancy and insensibility. But it is as diffi
cult to conceive of a motive to this opinion, as of an argu
ment to support it. Sinners may imagine, that it affords
to them a long reprieve from deserved punishment, but
in this they are under a gross mistake ; for, in a state of
dormancy, time is wholly lost, so that the moment of
death would seem to be immediately connected with the
moment of resurrection. On the part of the wicked,
therefore, nothing is gained by this opinion ; and on the
part of the righteous, much is lost. They lose the priv
ilege of being spectators of the wonderful works of divine
providence and grace, down through the latter day of
glory of the church, and to the resurrection of the dead,
and the conflagration of the world.
But the more general opinion is, that the separate state
is a state of sensible existence ; a state of perfect holiness
and happiness to the righteous, and a state of perfect sin
fulness and misery to the wicked. This opinion appears
to be abundantly supported by the Holy Scriptures. " I
heard a voice, from heaven," says John the revelator,
" saying unto me, Write, Blessed are the dead which die in
the Lord from henceforth : yea, saith the Spirit, that they
may rest from their labors ; and their works do follow
them." They are said to be now blessed, while they are
in the congregation of the dead. They are blessed in
particular,/™™ henceforth, from and after the separation
of the soul and the body, by natural death. " And their .
works do follow them." They commence at their death
a glorious retribution, and begin to reap the reward of all
their labors, and toils, and sufferings in the cause of Christ.
By this passage, the state of departed saints is explained,
and proved to be a state of high felicity.
The separate state of sinners is taught, with equal
clearness, by the story of the rich man and Lazarus.
" Lazarus, the beggar, died, and was carried by angels
into Abraham's bosom. The rich man also died, and was

274 SYSTEM OF DIVINE TRUTH.
buried, and in hell he lifted up his eyes, being in tor
ments." In his torments, he had a dialogue with Abra
ham, which proves that, neither he nor Abraham was in a
state of dormancy. Call this a parable, if you please.
Yet its design is to represent the matter as it is, and it
proves the separate state of the wicked, as well as that of
the righteous, to be a state of sensibility, and a state of
awful retribution.
To the penitent, dying thief on the cross, Christ said,
" To-day shalt thou be with me in paradise." That
there is a heavenly paradise, from which Christ came,
and to which he and all his followers go, when they leave
this world, is abundantly testified in the Scriptures. To
this glorious residence,- the martyr Stephen desired to be
received when he prayed, in the agonies of death, " Lord
Jesus, receive my spirit." Here are the many mansions,
provided for the accommodatiou of all that die in the
faith. In the Ecclesiastes, we have a plain account of death
and the separate state. " Then shall the dust return unto
the earth as it was, and the spirit shall return unto God
who gave it." The plain meaning is, that at death the
spirit, or soul of man, instead of going into a long oblivion,
returns to God immediately, to receive its destiny, as in
the case of the rich man and Lazarus. At death, the day
of probation is finally closed, and the destiny of saints
and sinners, which will be confirmed publicly at the day
of judgment, is established.
If we cast an eye over the revelations made to the
apostle John, we shall find superabundant evidence of the
sensible existence and activity of the souls of mankind,
between death and the final judgment. Visions of the
heavenly state, in which the saints in glory are seen and
heard, celebrating the glory of God and the Lamb, are a
clear and decisive evidence of their sensible existence,
and high felicity. The souls of the martyrs, in particular,
are said to cry with a loud voice, " How long, O Lord,
holy and true, dost thou not avenge our blood on them
that dwell on the earth ? " We have an account of one of
the heavenly messengers expressly declaring himself to
be of the human race. " I am thy fellow-servant, and of

THE RESURRECTION OF THE DEAD. 275
thy brethren, the prophets, and of them that keep the say
ings of this book."
There is, on the whole, no want of evidence of the
sensible existence of all the dead, both saints and sinners,
in the state of separation from their mortal bodies. The
apostle Paul, anticipating the glories of the heavenly state,
had a desire to depart, not into a state of oblivion, till the
resurrection of the dead, but to be with Jesus. He desired
" to be absent from the body, that he might be present
with the Lord." The expectation of Paul was, that, im
mediately after the death of his body, he should find him
self in the glorious presence of his divine Redeemer, cele
brating his praise, with innumerable hosts of angels, and
of the spirits of just men made perfect. And this was a
just and reasonable expectation. For the souls of men,
whether in or out of the body, are capable of beholding
the astonishing and glorious events of divine Providence
and grace in this world. Here they can witness the dis
plays of the power and glory of God, in the protection
and progress of his church, notwithstanding the tempo
rary triumphs of the adversary. Even in the separate
state they will be witnesses of the conquest of Satan, and
of the universal triumph of truth. They will be witnesses
of the last efforts of the adversaiy, and be prepared to
concur in the final judgment of the world.

ESSAY XXXV.
THE RESURRECTION OF THE DEAD.
The two great and concluding subjects in the system
of divine truth, are the resurrection, and final judgment.
That there will be at the end of the world a resurrec
tion of the dead, both of saints and sinners, " the just and
the unjust," is a doctrine clearly revealed in the Holy
Scriptures, and a doctrine highly interesting and impor
tant. For, should this prove false, the gospel system
must, of course, fall to the ground. But, that death and

276 SYSTEM OF DIVINE TRUTH.
hell, or death and the grave, and the earth and the seas,
shall deliver up the dead that are in them, is plainly de
clared, as it was revealed to the apostle John. The Sad-
ducees, who denied the doctrine of the resurrection, and
the existence of angels and spirits, and who held to an
nihilation, were confuted by the quotation of what the
Lord said to Moses in the bush : " I am the God of Abra
ham, and the God of Isaac, and the God of Jacob. God
< is not a God of the dead, but of the living." These patri
archs must have been in existence, and in hopes of the
resurrection, when the Savior made these declarations; or
the Lord could not then have been their living and true God.
In the Old Testament, are found several testimonies of
the resurrection of the dead. Speaking of bodily death,
Job says, " Man lieth down and riseth not till the heavens
be no more," plainly implying, that when the heavens
shall be no more, when they shall pass away with a great
noise ; and when the earth also, and the works that are
therein shall be burnt up, then shall man rise from the
dead. " I know," says Job, " that my Redeemer liveth,
and that he shall stand at the latter day upon the earth :
and though after my skin worms shall destroy this body,
yet in my flesh I shall see God ; whom I shall see for
myself, and not another, though my reigns shall be con
sumed within me." '_' I shall be satisfied," said the
Psalmist, " when I awake with thy likeness." Alluding
to this the apostle teaches us, that the bodies of the
saints, in the resurrection, will be fashioned like unto
Christ's glorious body. In the prophecy of Isaiah, the
doctrine of the resurrection is suggested in these words :
" He will swallow up death in victory." Paul makes an
application of these words to the doctrine of the resurrec
tion. " O death, where is thy sting ? O grave, where 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." The solemn
testimony of Christ to the doctrine of the resurrection is
this : " Verily, verily, I say unto you, the hour is coming,
in which all that are in their graves shall hear his voice,
and shall come forth : they that have done good, unto the
resurrection of life ; and they that have done evil, unto

THE RESURRECTION OF THE DEAD. 277
the resurrection of damnation." This doctrine was well
understood by the followers of Christ. Martha, the sister
of Lazarus, being informed that her brother should rise
again, replied, " I know that he shall rise again, in the
resurrection, at the last day." By the apostles, the re
surrection of the dead was considered as a capital doc
trine, constituting an important part of their ministerial
labor. They preached, " through Jesus, the resurrection
of the dead." With the Sadducees and proud philoso
phers, they had much debate on this subject. Some
mocked ; some said, " The resurrection is past already."
Others said, The thing is incredible, because it is unphil-
osophical. This was a plausible objection ; but, by the
way, the Scriptures do not consider the resurrection of
the dead as an operation of the laws of nature, but as an
immediate effect of infinite power. In this view, " why
should it be thought a thing incredible that God should
raise the dead? " Jesus Christ, beyond all doubt, is risen
from the dead. He was as evidently alive from the third
to the fortieth day after his crucifixion, as at any period
of his incarnation. He was often seen by his disciples ;
ate, drank, and conversed with all his intimate friends.
It is said, " He was seen by many infallible witnesses."
He taught and commissioned his apostles, " Go, teach
all nations." And by them, he was seen to ascend to
glory. It is on the ground of Christ's resurrection, that
the gospel has been supported, and the church has been
established. Had there been no resurrection of the dead,
Christ could not have been raised ; and, says the apostle,
" If Christ be not risen, then is our preaching vain, and
your faith is also vain." If Christ be not risen from the
dead, it is altogether unaccountable how his weak and
trembling followers could have had influence to propa
gate such a doctrine and belief among the learned Jews
and Romans ; and how this doctrine could have been em
braced and supported by all the wise and candid, down to
this day. But the resurrection of Jesus Christ being
proved," it establishes the doctrine of the resurrection of
all the dead. According to divine testimony, " there shall
be a resurrection of the dead, both of the just and of the
unjust " Christ was the first begotten from the dead ; the
J ' 24

278 SYSTEM OF DIVINE TRUTH.
first fruits of them that slept in the grave. He being
raised, the resurrection of all the dead is amply secured.
The doctrine of the resurrection being understood and
established, we proceed to consider the manner of this
wonderful work of God. All that we can understand, or
need to learn of the manner of this divine operation, is
stated distinctly, in the npted 1 Cor. xv. " But some
man will say, How are the dead raised up ? and with
what body do they come ? Thou fool ; that which thou
sowest is not quickened, except it die." The object of
the sower is the crop. But without the dissolution of the
seed, there can be no crop. It is added, " and that which
thou sowest, thou sowest .not that body which shall be,
but bare grain." Thou sowest not the crop, which springs
and vegetates from the seed ; but barely the seed itself,
whatever it be ; whether it be wheat, or any other grain.
It is added, " but God giveth it a body, as it hath pleased
him, and to every seed' its own body." Although God,
by his own sovereign agency, produces the crop ; yet, as
in all his works, he observes a strict order and consisten
cy. He never produces cockle from the seed of wheat ;
nor wheat from the seed of cockle. " Whatsoever a man
soweth, that shall he also reap."
On this wonderful and mysterious subject it is ad
ded, " There are celestial bodies, and bodies terrestrial.
There is a natural body, and there is a spiritual body."
Of these different bodies, we can have but a faint concep
tion, till an actual resurrection explains the subject. One
thing is clear, however, that flesh and blood cannot inher
it the kingdom of God : neither doth corruption inherit
incorruption." Doubtless the celestial and spiritual body
is different, in its essential properties, from the natural
and material body ; for it is incorruptible, and durable as
eternity — capable of endless bliss, or endless woe.
The apostle proceeds to state the doctrine of the resur
rection, as it respects that generation which shall be found
alive art the coming of Christ to judgment. " Behold, I
show you a mystery. We shall not all sleep." A whole
generation, consisting of saints and sinners, shall be found
alive at the coming of Christ with all his holy angels.
All the wicked will be found in arms, surrounding the

THE RESURRECTION OF THE DEAD. 279
camp of the saints and the beloved city, which is the
church of Christ, ready to devour the holy seed. On all
these, " fire will come down from God out of heaven,
and destroy them." With all the wicked of former ages,
they will then rise " to shame and everlasting contempt."
Far different will be the case, as respects the saints of
that last generation. Like Enoch and Elijah, they shall
be translated, and shall not see death. "We shall not all
sleep, but we shall be changed, in a moment, in the twink
ling of an eye, at the last trump ; for the trumpet shall
sound, and the dead shall be raised incorruptible, and we
shall be changed." All the saints then alive shall, in an
instant, be changed into an incorruptible state, like that
of the saints who shall have experienced both death and
the resurrection. For it is added, " this corruptible must
put on incorruption, and this mortal must put on immor
tality." Saints and sinners will be equally incorruptible
and immortal. This great change will take place at the
end of the world, as preparatory to the final judgment.
For it is said, " The Lord himself shall descend from
heaven with a shout, and with the voice of the Archan
gel," who is Jesus Christ ; " and with the trump of God ;
and the dead in Christ shall rise first." They shall rise
before the living saints shall#be changed. " Then we,"
meaning the saints who shall be alive and remain at the
end of the world ; " we that are alive and remain, shall
be caught up together with them in the clouds, to meet
the Lord in the air ; and so shall we ever be with the
Lord." This is the scriptural account of the resurrec
tion of the saints, who have enjoyed the blessedness of
those who die in the Lord. Their resurrection is glori
ous. For their very bodies, as we have found, will be
raised in consummate beauty and splendor ; fashioned
like unto Christ's glorious body ; and fitted for perfect
and eternal felicity. Well may the suffering saints on
earth be " looking for, and hasting unto the coming of
the day of God, wherein the heavens being on fire shall
be dissolved, and the elements shall melt with fervent
heat." "Nevertheless, we, according to his promise,
look' for new heavens, and a new earth, wherein dwelleth
righteousness."

280 SYSTEM OF DIVINE* TRUTH.
Thus, at the end of the material world, all, both bad
and good, must be raised to immortality, and must bid
adieu to all that is terrestrial. These bodies, mouldered
to atoms, are to be reanimated, and made spiritual, al
though distinguished from the soul. A reunion of the
soul and body will be a prerequisite to the final judg
ment, and to the great awards of the eternal world. The
doctrine of the resurrection, though it may seem to some
unessential, to others incredible, and to all mysterious,
was labored by the apostles as a most discriminating
point — a point on which the whole gospel scheme was
suspended. Reject this doctrine, therefore, and to be
consistent, the whole book of divine revelation is to be
rejected.

ESSAY XXXVI.
THE FINAL JUDGMENT.
, Having briefly discussed the doctrine of the resurrec
tion of the dead, one great end of which is, that all man
kind may be made to appear in their true character, be
fore the judgment seat of Christ, we now proceed to the
doctrine of the final judgment of the world.
On this great and interesting doctrine, the Holy Scrip
tures are very plain and explicit, as might well be expect
ed, since it is a doctrine made known only by divine reve
lation. This doctrine, when revealed to mankind by
divine inspiration, appears, on many accounts, to be high
ly reasonable and important ; but without a revelation
from God, it could never have been determined whether
it were reasonably to be expected or not, or whether it
were expedient or inexpedient that God should judge tho
world. In the light of the Holy Scriptures, we clearly
see it to be of infinite importance that God should bring
all his rational and accountable creatures before his judg
ment seat, that he might make a public display of his in
finite wisdom, righteousness, goodness, mercy, and faith
fulness in his administrations. It is highly important, not
only that God should do right, but also that he should

THE FINAL JUDGMENT. 281
display his righteousness in all his administrations, and in
the view of all his intelligent creatures. And in what
way can this be done more effectually, than by a full
and complete exhibition of every character, before the
assembled, universe ? Accordingly it is written, and by
all candid minds it is believed, that " God hath appointed
a day in which he will judge the world in righteousness,
by that man whom he hath ordained, whereof he hath
given assurance unto all men, in that he hath raised him
from the dead." It is also written and beliei^d that "we
must all appear before the judgment seat of Christ, that
every one may receive the things done in his body, ac
cording to that he hath done, whether it be good or bad."
The moral improvement of this doctrine is in the next
words : " Knowing therefore the terror of the Lord, we
persuade men." Another statement of the doctrine be
fore us is in these words : " God shall bring every work
into judgment, with every secret thing, whether it be
good, or whether it be evil." __ " This," saith Solomon,
" is the conclusion of the whole matter." The inference
is, " Fear God, and keep his commandments ; for this is
the whole duty of man."
In these passages of Scripture, three ideas are promi
nent. 1. That all will appear in judgment, without the
possibility of escape. " All that are in their graves shall
hear his voice, and come forth." The sea, as well as the
earth, shall deliver up its dead. Even though the moun
tains fall on some, and the hills cover them ; yet the
mountains and hills shall be dissolved, and the elements
shall melt with fervent heat. " The earth, also, and the
works that are therein, shall be burnt up." The material
world shall be annihilated. All the dead shall be raised
incorruptible, and all shall come to judgment.
2. Another idea is, that every work, good or bad, every
moral exercise, every secret thing, good or evil, and how
ever deeply concealed by falsehood or hypocrisy, will be
fully brought to light by the heart-searching God. " I,
the Lord, search the heart ; I try the reins, to give unto
every man according as his work shall be."
3 Another idea is, that the judgment of the world
belongs to Christ. "The Father judgeth no man, but
24*

282 SYSTEM OF DIVINE TRUTH.
hath committed all judgment unto the Son ; that all men
should honor the Son, even as they honor the Father.
The Son of God is to be the Judge of the world ; by
which it appears, beyond all controversy, that the Son of
God is divine, and is Jehovah. It is God who judgeth
the secrets of men. But he does this great work by
Jesus Christ. Christ is ordained of God to be the Judge
of quick and dead. So that the great Judge of the world
is to be a visible God and Judge. " Behold, he cometh
with cloudsfiand every eye shall see him, and they also
who have pierced him ; and all the kindreds of the earth
shall wail because of him." O, who can stand before
his indignation ! When Christ appears in the clouds of
heaven, he will appear in the same form in which he
ascended in the presence of his disciples. Accordingly,
when his disciples saw him ascend to glory, it was an
nounced to them by the attending angels, that "this same
Jesus, who was taken up from them into heaven, should
so come in like manner .as they had seen him go into
heaven." By Matthew, the evangelist, we have the most plain
and literal account of the coming of Christ at the last
great day, and of the process of the final judgment.
" When the Son of man shall come in his glory, and all
the holy angels with him, then shall he sit upon the
throne of his glory, and before him shall be gathered all
nations, and he shall separate them one from another, as
a shepherd divideth his sheep from the goats. And he
shall set the sheep on his right hand, but the goats on the
left. Then shall the King say to those on his right hand,
Come, ye blessed of my Father, inherit the kingdom pre
pared for you from the foundation of the world. For I
was an hungered, and ye gave me meat ; thirsty, and ye
gave me drink ; naked, and ye clothed me." In this
world they had expressed their friendship to Christ, by
deeds of charity to his followers. " Then shall he say
also to them on his left hand, Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his an
gels. For I was hungry, and ye gave me no meat ;
thirsty, and ye gave me no drink ; " but ye have exhib
ited a character in this life unfriendly to your brethren,

THE FINAL JUDGMENT. 283
and to your Savior, who is to be your final Judge. The
conclusion is, that " these shall go away into everlasting
punishment, but the righteous into life eternal."
Thus it appears, that Christ will be the Judge of the
world, and that the judgment will be administered ac
cording to the character which is formed in the present
life, which is the only probationary state. All beyond is
endless joy, or endless pain.
Of how long duration the day of judgment will be, we
know not. Suppose it to be a thousand years, according
to human reckoning of time ; this, according to the figu
rative style of the Scriptures, maybe called a day. Such
may any period of time be denominated, whether definite
or indefinite. The period will doubtless be of sufficient
duration for the trial and adjudication of all the holy
angels, men and devils. For when Christ shall come in
his glory, he will bring all his holy angels with him ; and
it is said, " God spared not the angels that sinned, but
cast them down to hell, and delivered into chains of
darkness, to be reserved unto judgment." " And the
angels that kept not their first estate, but left their own
habitation, he hath reserved in everlasting chains, under
darkness, unto the judgment of the great day." All
these, together with the unnumbered millions of the hu
man family, will have their whole characters so fully-
investigated, that they will appear to the assembled uni
verse in their true light. Probably, in the resurrection
state, when mortal man shall have put on immortality,
and when death shall be swallowed up of life, mankind
will be made capable of a very rapid and intuitive dis
covery and comprehension of characters presented to
their view. Yet, being finite and limited in their concep
tions, they must comprehend objects and measure time
only by succession. This being the case, a common day
would be insufficient for so great a work as that of the
final judgment of the world. Further: —
In the minds of many, it is doubtful whether the sins
of the redeemed, or of the saints, will be brought to light
in the final judgment. Their sins are said to be not only
forgiven and pardoned, but also to be blotted out, covered,
and remembered no more. In reply to this, it may be

284 SYSTEM OF DIVINE TRUTH.
observed, that these particular expressions are evidently
designed to teach us the full, final, and absolute pardon
of the sins of the penitent, rather than their being forgot
ten in a literal sense, or blotted out of the book of God's
remembrance. That God should forget our transgres
sions, and not literally remember our sins, is absolutely
impossible. These expressions, therefore, are doubtless
used in a metaphorical sense ; but when it is said, " God
shall bring every work into judgment, with every secret
thing, whether it be good or whether it be evil," there is
no appearance of metaphor. These words do not admit
of any other construction but that which is literal. The
testimony is plain, that the whole character of every indi
vidual, whether saint or sinner, shall be fully exhibited.
This, in numberless instances, will be found necessary to
a full and perfect exhibition of the character of sinners.
Saints and sinners are often connected together, more or
less, in sinful conduct ; so that, to reveal the sins of one,
necessarily reveals the sins of the other. To bring to
view the sins and imperfections of the saints in the final
judgment will be also necessary, that their various degrees
of glory may appear to be just and right. To expose to
view the sins of the saints at the day of judgment, will
be necessary to a proper manifestation of their repent
ance, faith, humility, meekness, and hope in Christ, and
of the riches of divine grace in their forgiveness and sal
vation. Nor will any Christian, who is made perfect in
glory, be at all unwilling that God should glorify himself,
and display his justice and his grace in bringing every
one of his works into judgment, with every secret thing,
whether it be good, or whether it be evil.
It hence appears that the day of judgment and final
retribution will be a very great, solemn, and interesting
day. It will reveal the secrets of all hearts, and termi
nate in the final and unspeakable blessedness of all the
saints, and in the perdition of ungodly men.
Not only will the glory of God be most richly dis
played by the final result of the great day of accounts,
but rebellion will be crushed forever. It will never more
be excited against the holy kingdom of Jehovah. Nor
will the state of finite beings ever aeain be altered. " He

THE FINAL JUDGMENT. 285
that is unjust, let him be unjust still ; and he that is filthy,
let him be filthy still ; and he that is righteous, let him be
righteous still ; and he that is holy, let him be holy still.
And behold, I come quickly," says the great Judge, "and
my reward is with me, to give to every man according as
his work shall be. I am Alpha and Omega, the begin
ning and the end, the first and the last. Blessed are they
that do his commandments, that they may have a 'right
to the tree of life, and may enter in through the gate^
into the city. For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whoso
ever loveth and maketh a lie." Such will be the result
of the great day of final awards. It will issue in the
consummate glory and felicity of all the saints and holy
angels in the New Jerusalem, and in the perdition of all
the ungodly. The same result is stated by the apostle
Paul. " Seeing it is a righteous thing with God to rec
ompense tribulation to them that trouble you ; and to
you who are troubled," to recompense " rest with us,
when the Lord Jesus shall be revealed from heaven with
his mighty angels, in flaming fire, taking vengeance on
them that know not God, and that obey not the gospel of
our Lord Jesus Christ ; who shall be punished with ever
lasting destruction from the presence of the Lord, and
from the glory of his power, when he shall come to be
glorified in his saints, and to be admired in all them that
believe." Every account of the resurrection and final
judgment, which is contained in the Bible, comes to the
same result ; so that there remains no hope of the res
toration and salvation of those who die in their sins.
But " blessed are the dead who die in the Lord from
henceforth," and forever. Amen.

QUESTIONS
ADAPTED TO THE FOREGOING SYSTEM.

ESSAY I.
EVIDENCE OF THE BEING OF A GOD.  PAGE 1.
1. What is meant by a God ?
2. What is the first argument to prove the existence of such
a Being ?
3. By what passage of Scripture is this argument supported ?
4. How does it appear that we, and all things which we be
hold, are finite and dependent, and must have a cause ?
5. How does it appear that the great Cause of all things is an
intelligent Being ?
6. What is the second argument ?
7. What is the third argument ?
8. What is there in the Bible which proves that it is the work
of God ?
9. What are the fourth and fifth arguments ?
10. What follows from the belief and acknowledgment of a Su
preme Being ? ESSAY II.
THE INSPIRATION OF THE HOXY SCRIPTURES. — PAGE 7.
1. From what two considerations does it appear likely that
God has, somewhere, given a revelation of himself to
man?
2. On what accounts does man need a revelation ?
3. Of what kinds are the evidences of a divine revelation ?
4. What is the first argument of an external kind ?
5. What is a miracle ?

288 QUESTIONS.
6. What miracles have been wrought in confirmation of di
vine truth ?
7. What standing miracles are there ?
8. What is the second argument ?
9. To what do most of the prophecies relate ?
10. What prophecies are remarkably fulfilling at the present
day?
11. What is the first argument of an internal kind, to prove the
divine original of the Bible ?
12. What is the second argument? — the third — fourth — fifth
— sixth — seventh — eighth — ninth ?
13. What remarks may be made on this subject ?

ESSAY III.
THE PERFECTIONS OF GOD. — PAGE 21.
1. What are the natural perfections of God ?
2. What is the sum and substance of all the moral perfections
of God?
3. In what does the goodness of God consist ?
4. How does it appear that God is, in the strictest sense,
eternal?
5. Prom what does the immutability of God result ?
6. What are we to understand by the omnipotence of God ?
7. How may we prove the omnipotence of God ?
8. What is meant by omniscience ?
9. How does it appear that God is omniscient ?
10. How does it appear that he is independent ?
11. What passages of Scripture can you bring to prove that
each of these perfections belongs to God ; and also, that he
is invisible and infinite ?
12. In what does holiness consist ?
13. What are the distinct moral perfections of God ?
14. In what does the justice of God consist?
15. In what does his mercy consist ?
16. In what does infinite wisdom consist ?
17. In what does his truth and faithfulness consist?
18. How does it appear that God is faithful and true ?

ESSAY IV.
THE UNITY AND TRINITY OF THE GODHEAD. — PAGE 32.
1. What do the Scriptures say respecting the Unify of the
Godhead?

QUESTIONS. 289
2. From what other considerations is it evident?
3. From what passages in the Old Testament does it appear
that there is a plurality in the Godhead ?
4. What three passages in the Old Testament prove the doc
trine of the Trinity ?
5. What passages in the New Testament prove this doc
trine ?
6. How did Christ speak on this subject ?
7. How does it appear that Christ is God ?
8. How does it appear that the Holy Spirit is God ?
9. If the doctrine of the Trinity be groundless, what must
follow ?
10. What remarks and inferences are suggested by this subject ?

ESSAY V.
THE WORK OF CREATION. — PAGE 41.
1. What is meant by the work of creation ?
2. How may we prove from reason that the material world
had a beginning ?
3. When was the great work of creation performed ?
4. What is the extent of the work of creation ?
5. What was the process and order of this great work ?
6. When were the angels probably created ?
7. In what state were all creatures and things produced ?
8. What was probably the original form of the earth ?
9. What was the cause of its present form ?
10. What remarks may be made on this subject?

ESSAY VI.
GOD'S WORKS OF PROVIDENCE.  PAGE 50.
1. What are God's works of providence ?
2. What passages of Scripture prove that there is such a
providence ?
3. How minute and particular do the Scriptures declare the
providence of God to be ?
4. How does it appear that the providence of God extends to
the hearts and actions of men— even of sinful men ?
5. In what does free agency consist? _
6. What is the first inference from the doctrine of divine
providence ?
25

290 QUESTIONS.
7. What is the second inference from the doctrine of divine
providence ? — the third ?
8. What is matter of great consolation ?
9. What is the fourth inference ?

ESSAY VII.
THE SOVEREIGNTY OF GOD. — PAGE 58.
1. In what does the sovereignty of God consist ?
2. What is the objection against absolute sovereignty in hu
man governments ?
3. Of what kind is the divine sovereignty ?
4. What did Christ say respecting the sovereignty of God ?
5. What has the apostle Paul said ?
6. In what particulars is the sovereignty of God strikingly
manifested ?
7. What is the first remark on this subject?
8. What are we to think of those who reject the term
sovereignty ?
9. What is the second remark ?
10. Without the sovereignty of God, what would be the con
sequence ? ESSAY VIII.
THE DECREES OF GOD. — PAGE 64.
1. What passage of Scripture proves that the providence and
decree of God extend to all things ?
2. What constitute the decrees of God ?
- 3. What other passages of Scripture prove the doctrine of di
vine decrees ?
4. How does the foreknowledge of God prove his decrees ?
5. What is prophecy, and how does it prove the decrees of
God?
6. What passages of Scripture prove that the decrees of God
extend to events which are brought about by human
wickedness? "
7. Is the doctrine of decrees a comfortable doctrine ?
8. How is the doctrine of decrees evident from reason ?
9. Of what are the decrees of God the fruit ?
10. What is said respecting the means by which all events are
accomplished ?
11. What is said respecting divine and human agency ?
12. What is the last remark on this subject.

QUESTIONS. 291
ESSAY IX.
THE ORIGINAL CHARACTER AND STATE OP MAN. — PAGE 73.
1. What sort of a being was man, when first created ?
2. How does it appear that he was not of a mixed character ?
3. In what did that image of God consist, in which man was
created ?
4. What was the state of mankind, in which they were
created ?
5. What were probably the expectations of our first parents
as to the future ?
6. What are we led to notice in the first place, in a review of
this subject?
7. What do we learn in a further view of this subject ?
ESSAY X.
THE MORAL LAW, OR COVENANT OF WORKS. — PAGE 78.
1. On whom is the moral law binding ? — and what does it
require ?
2. To what measure of love and regard is every being
entitled ?
3. What prohibitions and requirements are there in the Word
of God which belong not to the law of nature ?
4. What would have been the consequence if our first parents
had abstained from the forbidden fruit, during a suitable
time of probation ?
5. What is the penalty of the divine law ?
6. What does the threatening of death to transgressors mean ?
7. What other opinions have there been respecting the threat
ened death?
8. What are we to think respecting the bodies of the wicked,
in a future state ?
9. What was the condition of eternal life, under the covenant
of works ?
10. What do we learn from this subject.
ESSAY XI.
THE TEMPTATION AND FALL OP MAN. — PAGE 84.
1. What is the mystery respecting the fall of man ?
2. What are we to understand by the serpent that tempted Eve ?

292 QUESTIONS.
3. How did he commence his temptation ?
4. Why did Eve partake of the forbidden fruit ?
5. Did she sin before she actually eat ?
6. What did reason and prudence dictate to Eve when under
the temptation ?
7. How was Adam induced to eat of the forbidden fruit?
8. Which of our first parents was the most guilty ?
9. What is the first consideration which casts light on this
subject?
10. What is the second consideration ?
11. What should be kept in mind, in thinking and speaking on
this subject ?

ESSAY XII.
TOTAL DEPRAVITY.  PAGE 93.
1. What is the opinion vindicated by our author on this subject ?
2. What indications did Adam give of total depravity, imme
diately after the fall ?
3. How is this further evident from the threatening to our first
parents ?
4. How does it appear that Adam and Eve embraced a Savior ?
5. What is the first divine testimony respecting the depravity
of man ?
6. What other testimonies do we find in Scripture ?
7. How does the doctrine of regeneration prove the total de
pravity of man ?
8. What then is the state and condition of mankind, in conse
quence of their apostasy ?
ESSAY XIII.
ORIGINAL SIN.  PAGE 97.
1. What three opinions have been entertained respecting origi
nal sin ?
2. How did the first sin of Adam involve his posterity in a state
of sin and ruin ?
3. Which of the three opinions, on this subject, is the correct
one ?
4. What is it which renders it proper to call this sinful state
of mankind original sin ?
5. What passages of Scripture prove that mankind are, from
their birth, possessed of a sinful character?

QUESTIONS. 293
6. What is the next argument to prove the doctrine of origi
nal sin ? 6
7. What is the third argument?— the fourth — fifth — sixth '
8. What remarks may be made on this subject ?

ESSAY XIV.
REDEMPTION.  PAGE 104.
1. Who were the parties in the covenant of redemption ?
2. What were the great objects engaged to be accomplished
in this covenant ?
3. What is God the Father represented as doing in this great
work ?
4. What has the Son done ?
5. What part belonged to the Spirit?
6. What passages of Scripture allude to the covenant of re
demption ?
7. What is the first remark on this subject ?
8. From what does the redemption of sinners materially differ ?
9. How does it appear that redemption by the blood of Christ
was absolutely necessary ?
10. What is the fourth remark ?
11. What is the fifth remark ?
12. By what is redemption effected ?
13. By what considerations does this appear ?
ESSAY XV.
REGENERATION. — PAGE 113.
1. Why do not mankind readily comply with the gospel ?
2. What is regeneration ?
3. By what similitudes is regeneration expressed, in the Word
of God ?
4. By whose agency is this great work effected ?
5. From what does the necessity of regeneration result ?
6. In what does moral inability consist?
7. What is said respecting regeneration's being an instanta
neous change ?
8. What is said about its being perceptible?
9. What means does God use with those whom he is about to
regenerate ?
10. What is meant when it is said that regeneration is an un
conditional work of God ?
11. Are men active, or passive, in regeneration ?
25*

294 QUESTIONS.
ESSAY XVI.
THE DOCTRINE OF ELECTION. — PAGE 121.
1. How may the doctrine of election be stated ?
2. How is this doctrine evident, in the first place ? — the sec
ond — third — fourth — last ?
3. What passages of Scripture prove that God's election is
from eternity ?
4. On what account are the elect chosen to salvation ?
5. How does it appear that no man is elected, at all events ?
6. How does it appear that, by electing a part of mankind,
God does no injustice to the rest ?
7. How does it appear that, in his election, God is not a re
specter of persons ?
8. How does it appear that this doctrine is consistent with the
free offers and invitations of the gospel ?
9. Is the doctrine of election a discouraging doctrine ?
ESSAY XVII.
REPROBATION, AND THE UNPARDONABLE SIN. — PAGE 128.
1. What is meant by God's decree of reprobation ?
2. What else is established by the eternal purpose of God, re
specting the non-elect ?
3. In what manner are sinners hardened ?
4. What passages of Scripture suggest to us the doctrine of
an actual reprobation of heart ?
5. In what does the unpardonable sin consist ?
6. What three things are necessary to constitute this sin ?
7. Who came very near committing this sin ; and why was his
sin not the unpardonable sin ?
8. Who actually committed this sin, and how did they com
mit it ?
9. In what different ways may the sin unto death be com
mitted ?
10. Why is this sin declared to be unpardonable ?
11. What persons, may we conclude, have not committed this
sin ?
1Q. Is this sin committed by many, and at the present day ?
13. What is said respecting all the sin of the finally impen
itent ?
14. What is incumbent on all sinners, in the view of this
subject ?

QUESTIONS. 295
ESSAY XVIII.
REPENTANCE AND CONVERSION.  PAGE 138.
1. What is repentance, according to the most literal meaning-
of the word ?
2. What is it, according to the strict meaning of the word, in
the original language ?
3. What is conversion ?
4. What are repentance and conversion, as distinguishable
from each other ?
5. What do repentance and conversion imply ?
6. What is the first remark on this subject ?
7. What passages of Scripture prove that repentance and con
version are the gift of God ?
8. What is the third remark? — the fourth — the last?
ESSAY XIX.
THE CHRISTIAN FAITH  PAGE 144.
1. What is the primary and literal meaning of the word faith ?
2. To what things has it respect ?
3. What is the most correct definition of faith which we find
in the Scriptures ?
4. What is a summary of the things stated on this subject ?
5. In what words have we a lively description of this faith ?
6. What does the joy of Christian faith arise from ?
7. What is the natural and genuine effect of faith ?
8. Which is first, repentance, or faith ?
9. What is the last remark ?
ESSAY XX.
JUSTIFICATION BY FAITH.  PAGE 149.
1. What is justification in its primary sense ?
2. What is gospel justification ?
3. What is the great thing necessary to gospel justification ?
4. What four things are implied in the doctrine of justifi
cation ?
5. What is the difference between justification by faith and
justification by works ?
6. What great error have some held on this subject ?

296 QUESTIONS.
7. What impropriety of expression has there been on this
subject ?
8. What has this doctrine a strong tendency to promote ?

ESSAY XXI.
PERSEVERANCE. — PAGE 156.
1. What other doctrines imply and prove the doctrine of per
severance ?
2. If the perseverance of all individual saints be insecure,
what consequences follow ?
3. What passages of Scripture establish the doctrine of per
severance ?
4. What is the first remark on this subject? — the second —
the third? ESSAY XXII.
SELF-DENIAL, AND TRUE BENEVOLENCE. — PAGE 162.
1. What is self-denial ?
2. By what is it taught ?
3. What does self-denial not mean ?
4. What is said about private good ?
5. In what does a great and distinguishing part of this duty
consist ?
6. What is not to be understood by loving our enemies ?
7. What is the first remark on this subject? — the second ?
ESSAY XXIII.
SUBMISSION TO GOD.  PAGE 169.
1. On what account is it important that this subject be well
investigated ?
2. What eight things are implied in submission to God ?
3. From what three considerations does our obligation to be
submissive to God arise ?
ESSAY XXIV.
PRAYER AND PRAISE. — PAGE 174.
1. To whom is prayer to be addressed ?
2. In what does it consist ?

QUESTIONS. 297
3. On what condition are we allowed to ask God to be mer
ciful ?
4. In what consists the chief excellency of prayer ?
5. What encouragement have we to pray ?
6. What is said respecting associations for special prayer?
7. To what has a great part of the importunate prayer of
Christians respect ?
8. How is prayer consistent with the immutable purposes of
Jehovah ?
9. What remarkable answers to prayer are recorded in the
Bible?
10. What is the first remark on this subject?
11. What is said of singing the praises of the Lord ?
12. What is the last remark ?

ESSAY XXV.
DUTIES OF THE UNREGENERATE, ETC. — PAGE 184.
1. What is the testimony of the Scriptures respecting the do
ings of the unregenerate ?
2. What is the meaning of these Scripture declarations ?
3. How is the question to be answered, Is it the duty of impen
itent sinners to pray, or to attempt any religious duties ?
4. Is it proper to say that sinners can perform the matter of
duty acceptably, when the manner and spirit of it are
wrong ?
5. Does God require the same of sinners that he does of
saints ?
6. What is said of those who shun and despise the special
means of grace ?
7. What is to be understood when we say that impenitent
sinners ought to pray, and attempt other duties ?
8. Dissuade all impenitent sinners from religious instruction,
and what will be the consequence ?
9. Why is it more probable that those who attend to the ex
ternal duties of religion will be converted, than those
who do not ?
10. Why may not impenitent sinners come to the Lord's table,
as well as to the throne of grace ?
11. What is the first and immediate duty of all sinners ?
12. When only are means efficacious ?
13. Are the means of grace necessary to salvation ?
14. What is a gross and dangerous delusion on this subject ?
15. What are the support and comfort of all sinners ?

298 QUESTIONS.
ESSAY XXVI.
THE HOLY SABBATH.  PAGE 196.
1. What is the first argument to prove that the Church has
now a Sabbath ?
2. What is the second argument in support of the law of the
Sabbath ? — what is the third ?
3. Why is not the New Testament more copious on the sub
ject of the Sabbath ?
4. What do reason and experience teach on this subject ?
5. What is the fourth argument ? — the fifth — the last ?
6. What passages of Scripture prove the change of the Sab
bath ?
7. From what other consideration is this change evident ?
8. What does the law of the Sabbath prohibit ?
9. What are the duties of the Sabbath ?
10. What is the first remark on this subject ?
11. What is the second remark ?
ESSAY XXVII.
THE MINISTRY OP THE WORD.  PAGE 207.
1. What is meant by the Word of God?
2. What is meant by the ministry of the Word?
3. What is said of the ministry of the Word, and a faithful
and persevering attention to it ?
4. Where is this subject illustrated ?
5. How may it be furthei established ?
6. Where do we find a solemn charge to ministers to be
faithful ?
7. How does it appear that people are bound to hear the
gospel ?
8. What awful warning has God given to those who envy,
hate, and despise his ministers ?
9. What is evident from the history of the labors and suffer
ings of the first ministers of the gospel ?
10. What five inferences from this subject ?
ESSAY XXVIII.
EVIDENCES OF PIETY.  PAGE 224
1. What passages of Scripture teach us that we may have evi
dence of piety in ourselves and others ?

QUESTIONS. 299
2. What is the first thing which is mentioned as evidence of
true piety ?
3. What is said of love to the brethren ?
4. In what does the sum total of the evidence of grace
consist ?
5. What are the commandments of Christ, by obedience to
which we are to evidence our piety ?
ESSAY XXIX.
THE CHRISTIAN CHURCH. — PAGE 228.
1. What constitutes the invisible church ?
2. What is the visible church ?
3. What does the term church mean, in its most common and
appropriate sense ?
4. How many orders of ministers are there in the church ?
5. What passages of Scripture prove that the office of an elder,
and of a bishop, are the same ?
6. What other officer is there in the church ?
7. What is the duty of a deacon ?
8. What number of deacons ought there to be in a church ?
9. What must we be able to do, in order to unite consistently
with the church of Christ ?
10. What two considerations prove that saving faith is a neces
sary qualification for admission as a member of the visible
church ?
ESSAY XXX.
THE ORDINANCE OF BAPTISM.  PAGE 235.
1. How long has baptism been used in the church ?
2. What passage of Scripture points out the meaning of cir
cumcision, and its sameness with baptism ?
3. What is baptism a sign of?
4. What is the condition of Christian baptism ?
5: How do you prove that the infant seed, or households of
believers, are proper subjects of Christian baptism ?
6. What is one of the precious blessings of the covenant of
grace ?
7. What was the idea, from the beginning of the world, or
this subject ?
8. What is said respecting the posterity of godly parents ?
9. What is said of the salvation of Noah's family ?
10. In what relation do baptized children stand to the visible
church? (Answer, negatively, in three particulars, and
then positively.)

300 QUESTIONS.
11. What obligations are brought on children by their baptism ?
12. What should be the treatment of baptized children ?
13. What is said of those who are past the age of minority ?
14. What is said of the mode of baptism ?
15. Where do we learn the doctrine of immersion ?
16. What two inferences may be made from the doctrine of
infant baptism ?

ESSAY XXXI.
THE LORD'S SUPPER. — PAGE 249.
1. Was Judas present at the institution of the Lord's supper ?
2. What do the bread and wine represent ?
3. What is the design of this sacrament ?
4. What affections are excited, in view of this ordinance ?
5. What must we do, if we would avoid a perversion of this
ordinance ?
6. Ought a member of the church to commune at the Lord's
table, having a certain knowledge, but no means of proof,
that one or more of the communicants are guilty of cen
surable crimes ?
7. Is it proper for those who are under a course of discipline,
to be indulged with Christian communion ?
8. When there are great difficulties in churches, ought they
not frequently to suspend the communion uutil those diffi
culties can be healed ?

ESSAY XXXII.
THE MILLENNIUM. — PAGE 254.
1. How does it appear that the duration of the latter day glory
will be a thousand years ?
2. What is meant by the last days, in Scripture prophecy ?
3. What passages of Scripture prove the restoration of the
Jews ?
4. From what considerations is the restoration of Israel further
evident?
5. What is meant by the armies of Gog and Magog, — Ezek.
38 and 39, — and what will they do ?
6. How extensive will the blessedness of the millennium be ?
7. In what will the peculiar glory and felicity of the millen
nium consist ?
8. What is the first remark on this subject ? — the final re
flection ?

QUESTIONS. 301
ESSAY XXXIII.
THE IMMORTALITY OF THE SOUL. — PAGE 267.
1. What five arguments prove the immortality of the soul ?
2. What do the Scriptures teach on this subject?
3. What is the first remark ? — the second ?
ESSAY XXXIV.
DEATH, AND THE SEPARATE STATE. — PAGE 271.
1. What becomes of the soul when the body dies ?
2. What is meant by the separate state ?
3. What is the more general opinion respecting the separate
state ?
4. What passages of Scripture support this opinion ?
5. What is the testimony of St Paul on this subject ?
ESSAY XXXV.
THE RESURRECTION OF THE DEAD. — PAGE 275.
1. What do we find in the Old Testament in support of this
doctrine ?
2. What do we find in the New Testament ?
3. By what is this doctrine established in the strongest
manner ?
4. Where have we an account of the manner in which the
dead will be raised, and what is there said on this
subject ?
5. What will become of the last generation of men ?
6. What kind of a resurrection will that of the saints be ?
7. Reject the doctrine of the resurrection, and what will
follow ?
ESSAY XXXVI.
THE FINAL JUDGMENT. — PAGE 280.
1. What is one great end of the resurrection of the dead ?
2! What is said of the doctrine of a final judgment?
3' What do the- Scriptures say on this subject?
26

802 QUESTIONS.
4. What three ideas are prominent, in these passages of
Scripture ?
5. What does St. Matthew say respecting the process of the
final judgment ?
6. What is said respecting the duration of the day of judg
ment?
7. Will the sins of the saints be brought to light in the final
judgment ?
8. How will the day of judgment issue ?