__________________________________________________________________ Title: The System of Doctrines, contained in Divine Relation, Explained and Defended. Shewing Their Consistence and Connexion with Each Other. To Which Is Added, a Treatise on the Millennium. Vol. I. Creator(s): Hopkins, Samuel (1721-1803) Print Basis: Boston: Lincoln & Edmands. (18112) CCEL Subjects: All __________________________________________________________________ THE SYSTEM OF DOCTRINES, CONTAINED IN DIVINE REVELATION, EXPLAINED AND DEFENDED. SHEWING THEIR CONSISTENCE AND CONNEXION WITH EACH OTHER. TO WHICH IS ADDED, A TREATISE ON THE MILLENNIUM. IN TWO VOLUMES. BY SAMUEL HOPKINS, D. D. LATE PASTOR OF THE 1st CONGREGATIONAL CHURCH IN NEWPORT. VOL. I. SECOND EDITION. BOSTON: PRINTED AND PUBLISHED BY LINCOLN & EDMANDS, No. 53 Cornhill. 1811. Published according to Act of Congress. __________________________________________________________________ __________________________________________________________________ PREFACE. SYSTEMATIC Divinity is considered and treated, by many, with slight and contempt. And if a book be written in this form, and published under the title of a System or Body of Divinity, this is a sufficient reason, with them, to neglect it, as not worthy their attention. But can this be supported by any good reason? Is not a System of Divinity as proper and important, as a System of Jurisprudence, Physic, or natural Philosophy? If the Bible be a revelation from heaven, it contains a System of consistent important Doctrines; which are so connected, and implied in each other, that one cannot be so well understood, if detached from all the rest, and considered by itself; and some must be first known, before others can be seen in a proper and true light. When all these are stated, and explained, according to Scripture, and in their true order, connection and dependence, a System of Doctrines is formed. This every person must do in some measure and degree, who understands the Bible. And he who would assist others in doing this, and set the Doctrines of Christianity in a clear light, and to the best advantage to be understood, will, of course, form a System of Truths. And so far as he falls short of this, or deviates from it, he must be defective and confused. If the following System do indeed contain the chief and most important doctrines of Christianity; and they be, in any good measure, explained and vindicated, shewing their consistence and connection with each other, the reader, it is hoped, will get some advantage by it. If it should be thought by any that it contains great errors and inconsistencies, it is to be wished, for their sake, and for the sake of truth, that they would not confidently rest in their conclusion, or drop the subject, till they are able to fix on a system of truths more consistent, and which can be better supported by the scripture, and are more agreeable to sound reason. It is presumed, the author will not be suspected of going through the labour of composing the following work with a view of rendering himself popular, and obtaining the general applause; or that he has sought to "please men." The most that can be reasonably expected, is, that it may serve to confirm the friends of truth in the doctrines contained in the scripture; and enlighten some of those who have been in the dark respecting some truths, and have been inconsistent with themselves in the doctrines they have espoused: And that it may assist the honest inquirers to see what are the leading and most important doctrines of divine revelation; particularly those who are candidates for the evangelical ministry. It is not pretended that every doctrine of Christianity is expressly mentioned in this System; but that the most important and essential truths are brought into view: And of these some are treated more concisely; and others are more particularly examined and vindicated, as was judged most convenient and useful. Nor was it thought necessary, or expedient, to mention all the objections which have been made to the doctrines here advanced, as they are sufficiently obviated, by establishing the truth, from scripture and reason; and as this would have enlarged the work to an undesirable length: Those only are mentioned, by an answer to which, the truth is more explained and established. The same sentiments are brought into view, and repeated, in a number of instances; which could not well be avoided, in such a work: And it is hoped, that such repetitions will not be inconvenient or tedious to the reader. To the most correct and elegant style, the author makes no pretension; as this is not his talent. If the words and expressions be not ambiguous, but are suited to convey the ideas, designed to be communicated to the mind of the reader, with ease and clearness, the chief and most important end of language is answered: And it is hoped, that they who are, with proper attention and concern, inquiring after the truth, will exercise so much candour, as not to be offended, or slight it, though it be not expressed in words and a style, more agreeable to their nice and critical taste; and they may observe a number of inaccuracies. This work has been undertaken and prosecuted, under a conviction, that a performance of this kind is much wanted; and, if well executed, would be very useful, and greatly serve the cause of truth and religion. It is to be wished there were a more able hand, disposed to execute it: But as none appeared to do it, the author has done his best. Yet he doubts not that there are many defects; and is not confident that he has made no mistakes in less important points; while he has not the least doubt that the chief and leading doctrines here advanced are contained in the Bible, and are important and everlasting truths: And that all those sentiments, and schemes of doctrine and religion, which are wholly inconsistent with these, and contrary to them, are not consistent with the Bible, or with one another; and, if followed in their just consequences, will lead to universal scepticism, and, which is the same indeed, to the horrible darkness of atheism itself. The truth is great, and has omnipotence to support it; and therefore will prevail: And all erroneous doctrines, and false religion, will be utterly abolished. And there is no reason to doubt, that light wall so increase in the church, and men will be raised up, who will make such advances in opening the scripture, and in the knowledge of divine truth; that what is now done and written, will be so far superseded, as to appear imperfect and inconsiderable, compared with that superior light, with which the church will then be blessed. Nevertheless, if publishing that to which we have now attained, may be a mean of making such advances, and a proper and necessary step to it, the labour and expense of doing it, will be abundantly compensated. Newport, August 20, 1792. __________________________________________________________________ CONTENTS. PART I. Page CHAPTER I. Concerning Divine Revelation 9 CHAP. II. On the Being and Perfections of God 39 CHAP. III. On the Unity of God and the Trinity 76 CHAP. IV. On the Decrees of God 84 CHAP. V. Concerning the Creation of the World, and of Man in particular 186 CHAP. VI. Concerning Divine Providence in general 202 CHAP. VII. Concerning the Providence of God as it respects Moral Agents 208 SECT. I. On the Providence of God as it respects the Angels ib. SECT. II. On the Providence of God as it respects Man in a state of Innocency 217 CHAP. VIII. On the Apostasy of Man, and the evil Consequences of it. 254 PART II. CHAP. I. Containing General Observations on the Redemption of Man 303 CHAP. II. Concerning the Person and Character of the Redeemer 326 CHAP. III. Concerning the Design and Work of the Redeemer 393 CHAP. IV. On the Application of Redemption 447 SECT. I. On the Application of Redemption in general ib. SECT. II. On Regeneration 451 SECT. III. On Conversion 461 SECT IV. On Disinterested Affection 465 SECT V. Concerning Divine Illumination 491 __________________________________________________________________ SYSTEM OF DOCTRINES. __________________________________________________________________ PART I. __________________________________________________________________ __________________________________________________________________ CHAP. I. CONCERNING DIVINE REVELATION. IT is evident from reason, fact and experience, that mankind stand in need of a revelation from God, in order to know what God is--what is their own true state and moral character--whether he be reconcileable to them, who have rebelled against him--and if he be, what is the method he has appointed, in which he will be reconciled; and what man must be and do, in order to find acceptance in his sight: Wherein true happiness consists--whether there be another state--what are the favours he will grant in a future state, to those who serve and please him in this life--what are his grand designs in creating and governing the world, &c. The ignorance and uncertainty, with respect to these most important points, in which all men have been and still are, who have enjoyed no such revelation, is a constant, striking evidence of this. There are, indeed, those who refuse to admit this evidence; and insist that human reason alone, unassisted by any revelation, except what is made in the works of creation and providence, is sufficient to investigate every necessary and important truth; and therefore think themselves authorized to reject and despise every other revelation that pretends to come from God, as the contrivance and production of designing, or weak, deluded men. But while they entertain so high an opinion of human reason, and especially their own, in the face of the glaring evidence from fact and experiment, just now mentioned, they have produced an incontestible evidence of their own sad mistake; for upon examination, the writings of the deists are found to contain numerous contradictions to each other, on points of the highest moment; and most of them have embraced for truth, many tenets most unreasonable and absurd. Thus, when they have renounced revelation, and boasted of their own reason, and relied upon that, as a sufficient and infallible guide, they have all, or most of them, run into darkness and delusion. And at the same time, there is abundant evidence, that all the real light and knowledge they appear to have in divine things, which they attribute to the unassisted exercise of their own reason, and which is more than the benighted heathen have, originated from that very revelation, which they discard and despise. With great propriety therefore they have been compared to a man who is in a room, illuminated by the bright shining of a candle, and thereby is assisted to behold the objects around him distinctly: But being ignorant of the assistance which he has from the candle, imagines he discerns those objects by the strength of his own sight; and therefore despises and endeavours to extinguish that light, which, if withdrawn, would leave him wholly in the dark. [1] Besides, there is this farther evidence against them, and in favour of the revelation which they renounce, viz. It does not appear, that by all their writings and attempts, they have made any reformation in the morals of men, or that so much as one man has been reclaimed from a vicious course of life, and become sober, humble, benevolent, pious and devout, by being made a convert to them: But, on the contrary, most, if not all their disciples, are of a character directly the reverse of this; and they are most admired by men of vicious character, or who at least are evidently without those virtues which are essential to constitute a truly religious man. Moreover, if the revelation they discard represents men to be in such a state of depravity and vicious blindness, as to be disposed to shut their eyes against the clearest light, and to treat it as these men in fact do treat the Bible; and foretells this same treatment and conduct of theirs, as it certainly does; while they are thus slighting and rejecting it, they are really giving a strong evidence of its divine original. But, to return: The usefulness and necessity of such a revelation is abundantly evident from fact, and has been implicitly or expressly acknowledged by many of the most wise and inquisitive among the heathen. [2] Hence we may conclude, that God has given one to men: And when we find ourselves in possession of a book which has all the marks and evidence that we can reasonably expect or desire, that it is indeed from God, and suited to answer all the ends of a divine revelation, we shall be very criminal, if we do not receive it with gratitude, and improve it to promote all the important purposes for which it is given. Such a revelation we find to be contained in the book called the Bible, or the holy scriptures. For while all other pretended revelations from God, which have been, or now are found among men, are without all proper evidence of their being such, and carry evident marks of imposture, which has been abundantly demonstrated, by those who have examined them: This has stood the test of the severest scrutiny both of its friends and enemies, and the more it has been examined, the more clearly does it appear, that all the objections which have been made against it are futile and groundless; and that there is sufficient and abundant evidence, that it is from God, suited to give satisfaction and a well grounded assurance of its divine original, to every impartial, honest mind. The first part of this book was written by Moses, after he had given abundant evidence, by a series of astonishing miracles, done in the sight of the Egyptians, and all Israel, that he spake and acted, under the influence and direction of the supreme Ruler of the universe, and had sufficiently established his character, as a prophet divinely inspired. Moses said he was sent by Jehovah, the only true God, the God of Israel, to demand of Pharaoh, the king of Egypt, to let his people go out from under his oppressive hand; and foretold that if he refused to do it, God would slay his first born son. Pharaoh said he knew not who Jehovah was, and bid defiance to him, declaring he would pay no regard to his demand. This gave opportunity for an open trial and decision, whether Jehovah, the God of Israel, was the true God, or the gods of Pharaoh and the Egyptians. The priests and the magicians of Egypt were collected, and entered the dispute with Moses. They wrought several miracles, in imitation of those which Moses did in the name of the God of Israel; but there was an evident, decided superiority in those wrought by Jehovah. And the contest went on, till at length they were not able to stand before Moses, and confessed publicly that Jehovah was God, and superior to theirs. Moses went on doing wonders, in the sight of all Egypt, and inflicting various successive judgments on Pharaoh, and on the Egyptians; at the same time particularly foretelling the miraculous chastisement which Jehovah had revealed to him he would inflict. At length, Moses informed Pharaoh, that if he should still persist in refusing to let Israel go out of Egypt, Jehovah had said to him, that he would slay all the first born in Egypt; and this was foretold to all Israel; which accordingly came to pass: And the Egyptians were made to fear and tremble before the God of Israel, and entreated his people to pray to him for them, acknowledging he was the supreme God. Thus Israel went out of Egypt, as Jehovah had promised they should, and were led through the Red Sea, the waters dividing to make them a way, at the direction and command of their God; while Pharaoh and the Egyptians, who were so hardy as to follow them, were all drowned in the waters. Thus Jehovah publicly triumphed over all the gods of Egypt, and executed judgment upon them; and by the fullest and most incontestible evidence established his character as the only true God. The people of Israel felt, and solemnly acknowledged this, at the Red Sea; and they were led on by the hand of Moses, attended with a constant course of miracles, unto Mount Sinai. On that Mount, God appeared in a manner suited to manifest his presence and awful glorious majesty, and excite their utmost attention, fear and reverence; and then, from the top of the mountain, out of the fire, with a voice that could be distinctly heard by all that vast multitude, consisting of at least three millions of people, he spake the ten commandments, and added no more. They were after wards written on two tables of stone, by the finger of God; which was most probably the first writing by letters in this world: [3] And Moses, being taught of God to read it, and so how to write, was directed and inspired by God to write the history of the creation of the world, and the events which had taken place since; and of mankind, so far as was necessary these things should be recorded and known; and, more particularly, the history of the origin of the Hebrews, and the events of divine providence respecting them. As this is the first, and oldest, so it is the only authentic history of the creation of the world, and of mankind, from the beginning to that time, which is an era of about two thousand five hundred years. Moses also wrote a code of laws for that people, which he said were dictated to him by God, containing many promises and threatenings, together with a number of typical institutions, which were shadows of things to come. And there are many predictions in his writings, which have already come to pass; especially that God would raise up unto them that great prophet, the Messiah, of whom he himself was a type; and if they would not hear him, they should be destroyed. God having thus established his character, as the only true God, by abundant and most clear evidence; and magnified Moses in the sight of the Egyptians and all Israel, as his servant and prophet, directed and inspired by him both to do, and to say, all that he did and said, in the name of Jehovah; he forbid them to hearken to a prophet, or any other person, who should arise and do wonders and miracles, not in the name of Jehovah, but of some other god, with a view to draw them away from obedience to the God of Israel, to worship and serve other gods. And every one who will attentively consider the subject, must at once see both the reasonableness of this injunction, and the wisdom and goodness of God in laying a proper foundation for it, and then giving it by Moses to Israel. For Jehovah having given all the evidence that could be reasonably expected or desired, by a series of public incontestible miracles, appearances, words and works, that he was the only true God; which all Israel had, under the fullest and most rational conviction, acknowledged, over and over again, and under this conviction, solemnly given themselves up to him, as their God; and promised to renounce all other gods, and cleave to, and obey Jehovah alone, as their God: It became them never from that time to call in question what had been made so abundantly evident, but with the greatest assurance, and the most sincere abhorrence, reject every thing which was evidently contrary to the light and revelation they had received; and not pay the least regard to any wonders and miracles, pretended to be done, or really wrought, to prove that Jehovah was not the only true God, and in favour of other gods. These things have been observed, to show with what abundant evidence and assurance the church of Israel received the writings of Moses, as divine oracles, the infallible dictates of Heaven, which he was inspired to reveal and communicate; while it is at the same time acknowledged there are many other things which have not been here brought into view, which serve to strengthen this evidence, and show that to make any other supposition, and not to admit these writings as the oracles of Heaven, is most absurd, shutting the eyes against the most glaring light, and doing violence to every principle of reason. After Moses, other prophets and inspired men were raised up to write the history of that nation; to declare the will of God, in reproving, directing and exhorting; and adding threatenings and promises, to deter them from rebellion against Jehovah, and excite them to obey him. Whose writings also contain innumerable predictions of things to come, many of which are already come to pass; those in particular which foretold the coming of the Messiah, his incarnation, death, resurrection, exaltation and reign: and the events that should attend his coming with regard both to Jews and Gentiles, &c. &c. And in these writings there is a constant reference to the things contained in the writings of Moses, the wonders wrought by his hand, when they were delivered from a state of bondage in Egypt, &c. and to the institutions and laws, which by him were given to Israel: And at the same time there is a perfect consistence and harmony, between these writings and those of Moses. The last prophet, whose writings we have, lived about four hundred years before Christ; so that the sacred writings which were given to the church of Israel, and which they received as divine oracles, and have carefully kept and preserved, not only to the time of the incarnation of Christ, but even down to this day, were written at different times, by different men, through the space of above a thousand years, from Moses the first, to Malachi, the last writer. And yet they all agree; and the latter constantly refer to the writings of Moses, and what is contained in them; and therefore they mutually strengthen the evidence, that they all wrote by inspiration, as most of them declared they did. And Malachi concludes with foretelling the coming of Christ, and directing the church of Israel to attend to the laws and institutions of Moses, and obey them, until Christ should come; and to expect no more divine revelation, till that time; plainly intimating, that then some further revelations from God should be given to the church. [4] Thus the standing, written revelation, given lo the Jewish church, was finished; and they were commanded not to attempt to make, or expect any addition to it, till the days of the Messiah. Should it be said, that perhaps all these writings were forged by some wicked, designing man, or set of men, and that the facts and miracles therein related never did take place, nor was Moses, or any other man, inspired of God to write these things; but they were imposed upon that nation, and they were made to believe that which never had any reality: Such a supposition will appear most unreasonable, and even impossible, on the least reflection. When, and how, could this be done? How could that nation, even all of them, old and young, learned and unlearned, at any time be made to believe that all these things related in the writings of Moses, concerned them, and which he said took place publicly, and that they were seen and acknowledged by the whole nation; and that all those rites and laws had been received in a miraculous way from Jehovah, by their ancestors, and handed down, and practised from generation to generation, if there was no truth in all this; but they were all novo invented, and they never had any existence, or were heard of before, by any of them? This is perfectly incredible, and absolutely impossible. And it is equally incredible, that a whole nation should at any time receive such writings, and pretend they were all genuine and true, and handed down from their fathers, when at the same time they knew there was no truth in it, but was real imposture and delusion. Who can believe, that any nation or people under heaven, could ever be brought to do this; and receive and practise all those burdensome rites and ceremonies, and hand them down to their children as the institutions of Heaven, when they knew it was all a cheat? And this will appear yet more incredible, if possible, when we observe, that these writings give no agreeable, flattering idea of that nation, as a wise, excellent, and honourable people; but contrary to this, they are represented as a very stupid, ungrateful, rebellious people, always disposed to abuse and revolt from their God, and violate the most sacred obligations and solemn vows, by which they were constantly incurring the displeasure of Jehovah; and were severely punished, from time to time, for their horrid impiety, and most stupid idolatry, and their obstinate perseverance in shameful unrighteousness and cruelty towards each other. If a people could forge and receive a history of themselves as a nation, in which there was no truth; or if it were contrived and formed by any set of men, or by any one man among them, with a design to impose it on the nation, to be received by them as genuine; we may be sure it would be written in favour of that nation, and so as to flatter their selfishness, pride, and vanity, instead of representing them, as these writings do that nation, in a disagreeable, shameful, odious light. Besides, these writings have no marks, not the least appearance of imposture and forgery, when most critically examined; but all appearance that can be desired, that they are genuine, and were written at the different times, and in the different circumstances, in which they are said to have been written, and by those different men: Whereas, if they were a forgery, and not written by inspiration, it cannot be supposed possible, they should carry all those marks of genuineness, and none of the contrary. Moreover, they contain a system of truths, and point out and enjoin commands and duties to God and our neighbour, which bespeak their divine original, and are worthy to be revealed by God; and which no ungodly, selfish, designing impostor, and such these writers must be, if they wrote not by inspiration, would ever think of, and much less be disposed to publish and enjoin. The promised Messiah at length made his appearance in the world, even at the very time in which it was foretold he should come! the way for his coming having been prepared by his harbinger, as was particularly predicted by Isaiah; and by Malachi, in the last words of the Old Testament. It having been abundantly proved, as has been ob>> served and shown, that Jehovah, the God of Israel, was the only true God, and that the writings in their hands were given by divine inspiration, in which the coming of the Messiah and his future kingdom were foretold, and particularly described; all that was now necessary, in order to his being on good ground received as king of the church, was to give proper evidence that he was the very person, the promised Saviour of the world. This was done not only by his appearing at the time, and in the character and circumstances, which were foretold by the prophets; but by working a series of miracles, done in a public manner: And by his predicting many things, which soon came to pass, especially his own death, and the particular circumstances of it; and that he would rise again on the third day. He was accordingly put to death, which his enemies as well as friends confess; and if he did rise again, as he said he would, the evidence that he was the Messiah, the same Jehovah who was the God of Israel, would be complete, and none could reasonably desire more. That he did rise on the third day; and when he had continued on earth above forty days, conversing with his disciples and friends, and giving them instructions and commands, left the world and ascended to heaven, there were a competent number of chosen witnesses, who declared they were eye and ear witnesses of this; and that they had the most satisfactory, full and abundant evidence of it. And farther, to prove the truth of it, they had power to work innumerable miracles in the name of Jesus of Nazareth, as a testimony that he was alive, and consequently the Son of God, and Saviour of the world. And they gave up all their worldly interest in this cause; and subjected themselves to poverty, hatred and reproach of men; and to various hardships and cruel sufferings, and even to death, in bearing witness to this truth, and those that are implied in it, and preaching the gospel; which was attended by an invisible mighty power, purifying and renewing the hearts of multitudes, and leading them to renounce their former delusions and wicked ways, and to believe in Christ, and obey him; who became so many witnesses of the truth and power of Christianity. A history of these things was written by those who had the most certain knowledge of them, and intimate acquaintance with them, giving an account of the birth, life, death and resurrection of Christ; and of the doctrines which he taught, and the instructions and commands he gave, and the miracles which were wrought by him, &c. &c. Also, a history was written of what took place for a number of years after the ascension of Christ to heaven; the promised gift of his Spirit to the apostles and others, whereby they were enabled to speak different languages, and to work miracles: Their bearing testimony for Christ, and preaching with great success, not only to the Jews, but to the Gentile nations, and erecting churches in many parts of the world, Sec. This history of Christ and his apostles is written in a manner remarkably different from that of any other history written by men not inspired. It is simple, plain and concise, consisting only in the most intelligible narration of facts, of what was said and done, without justifying or condemning any person; not giving the least encomium, or bestowing any praise on Christ himself, or any of his friends, nor saying a word in their favour; not reproaching or condemning their enemies, or any person, or speaking against them: but confining themselves to a plain history of simple facts, without any comments of their own, against any one, or in favour of him. This, by the way, is a striking evidence, among others innumerable, that these writings, "came not by the will of man;" but were composed under the direction and superintendency of the Holy Ghost, the authors being inspired and moved by him. [5] We have also the writings of several of the apostles of Christ, containing a number of letters, which they wrote to churches, and to some particular persons, in which the doctrines and duties of Christianity, and the institutions and laws of Christ, are more particularly explained and inculcated. And last of all, there is a book, called "The revelation of Jesus Christ, which he sent and signified by his angel unto his servant John." This the apostle John w rote in his advanced age, after the destruction of Jerusalem by the Romans, when he was suffering for the cause of Christ, being banished to a desolate island, after his character had been long established as an apostle of Christ, by miracles, and a holy life. He says, he received this revelation from Christ, and was by him directed to write it, just as he here has done. It contains, among other things, a representation of the state of the church, and the great events that should take place respecting it, from that time to the end of the world, and of its perfect and glorious state from that period forever and ever; and of the endless punishment of all her implacable enemies. And many of the predictions in this book have been already accomplished: others are daily fulfilling before our eyes, which is a constant miracle, of the most indisputable kind, evidencing the divine original of this prophecy; and that the things therein foretold, which are not yet come to pass, will all be accomplished in their season. And as the divine inspired writings, given to the Jewish church, conclude with an intimation that they should have nothing more of this kind, till the promised Messiah did come, and a command carefully to keep and observe what they had received; so this book concludes with a declaration, that there should be no addition to divinely inspired writings, given to the christian church; and therefore mankind must look for no more; but are commanded carefully to observe and obey what was then revealed, without adding any thing to it, or taking from it, until Christ shall come to judgment. God having thus completed a revelation containing every thing he saw necessary and proper, to make it a sufficient, perfect, and unerring rule for his church to the end of the world; and every way adapted to answer all the desired ends of a divine revelation; attended with all the evidence that can be reasonably desired, that it is from God, and the whole that he ever will give; the use and end of miracles has of course ceased; and therefore the church is to expect no more, or any more prophets inspired to foretel things to come, not already foretold in the holy scriptures. And whatever pretences any may make of working miracles, and whatever miracles may be really wrought, in support of any pretended truths or institutions, or system of religion, the church of Christ has no liberty to pay the least regard to them; but ought to renounce all such pretences with abhorrence; and to hearken to them, and regard them in the least, is to renounce the Bible, and the God who has given it to his church. Nor have we any warrant to pay the least regard to any who pretend to a spirit of prophecy; even though the things they foretel, come to pass; but, on the contrary, ought wholly to disregard and renounce such pretences, being certain from divine revelation, that they are not from God, and cannot in the least strengthen the evidence of the divine authority of the Bible, or of any truth contained in it: but have a contrary tendency: And to pay any regard to them is really to slight the Bible, and may give Satan an advantage, and opportunity to introduce the most gross and fatal delusions. [6] This general view of the holy scriptures, and the observations that have been made, are designed to exhibit no inconsiderable part of the evidence we have, that they do indeed contain a revelation from God, and may with the greatest safety be relied upon as such. But there are many other evidences of this, some of which ought to be brought into view, when this subject is considered. And it may be proper now to mention a number of arguments to prove that the writings contained in the Bible are a revelation from God, in which several things that have been already hinted will be included. I. The series of miracles which have been wrought, as a testimony that this revelation is from God, is a standing, undeniable proof of it. These have been in some measure brought into view, in the observations above; from which the propriety and importance of these miracles, and the end for which they were wrought, appear. That these miracles were really wrought, we have as great evidence as the nature of the case will admit; and not the least ground of suspicion and doubt; especially when we consider the times and circumstances of them, and their apparent design, and the nature and contents of the revelation, the credit of which they are designed to establish. These things have been particularly and largely considered by many, and therefore are only mentioned here, except the last, which will be attended to in the sequel. II. The numerous prophecies which are contained in the Bible, with their exact accomplishment, are a standing, clear evidence, that it is a revelation from God. The certain independent foreknowledge of future events, or of any thing to come, all will grant, belongs to the true God alone. Therefore we find Jehovah challenging this as his own prerogative; and his declaring what will be, and bringing it to pass accordingly, is asserted to be a demonstration that it is the true God who speaks. And he says, that he who can do this, does prove himself to be God. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the king of Jacob. Let them bring them forth, and shew what shall happen.--Shew the things that are to come hereafter, that we may know that ye are gods." "I, even I am the Lord, and beside me there is no Saviour. I have declared, and have saved, and I have shewed, when there was no strange god among you: Therefore, ye are my witnesses, saith the Lord, that I am God." When Jehovah brought Israel out of Egypt, he demonstrated that he was the only true God, and they renounced all other gods; then he foretold what would befall them, both in promises and threatenings, and a great number of predictions, which had actually come to pass in their sight: Therefore they were his witnesses, as they were witnesses of this fact, which was sufficient to support his character, as the only true God, in opposition to all other pretended gods. Jehovah tells them that one end of his thus foretelling events, and then bringing them to pass, was to give them an undeniable proof that he was the true God, who spoke to them by Moses, &c. and leave them inexcusable, if they should acknowledge any other God. "I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; I have even from the beginning declared it to thee: Before it came to pass, I shewed it thee, lest thou shouldest say mine idol hath done them, and my graven image, and my molten image, hath commanded them." [7] Though they had in many other ways good evidence that he was the true God, in whose name Moses spake and acted; yet God, knowing their evil disposition, and how prone they were to unbelief, and to turn away from him to other gods, in his great condescension and goodness, took care to give and heap up more abundant standing evidence that they had indeed the oracles of the true God, who was the God of Israel, by foretelling innumerable events, and then bringing them to pass before their eyes. When Moses wrought the numerous signs and wonders in Egypt, he foretold these events before they took place: And so most of the miracles wrought by the hand of Moses at the Red Sea, and in the wilderness, were foretold immediately before they took place: And also many things of which we have an account in the books of Joshua, Judges, and the two books of Samuel, &c. To such predictions as these, which were brought to pass immediately, the above cited words seem to have particular reference: God says, "They went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass." In this way they had not only the evidence which the miracles themselves gave of the truth, in favour of which they were wrought; but the prediction and the immediate accomplishment, was a yet farther evidence that he who wrought the miracle spoke and acted under the influence, and according to the dictates of the omniscient God. In this way were most of the miracles wrought by Christ and his apostles. But there are almost innumerable prophecies in the Bible which foretel things to come, that were not to take place immediately; but a long time, and numbers of them many ages after the predictions were published. Many predictions of this kind are contained in the writings of Moses, which foretel a multitude of events respecting that nation, which have been exactly fulfilled. And indeed great part of the religious institutions and worship enjoined in the Mosaic ritual, are so many prophecies of what should take place in the person, character, and kingdom of Christ, as they are appointed types and shadows of these things, and have been exactly fulfilled in them. This is particularly attended to and illustrated in the Epistle to the Hebrews. This is a strong argument that these institutions and laws, were made by the only true God, who knows what is to come, even all his own designs, and works that are future. A great part of the writings of Moses and the prophets are prophecies that respect Christ, his incarnation, his sufferings, and the glory that should follow in the salvation of men, and his kingdom. Jn these writings it is foretold that he should l3e the seed of Abraham by Isaac, that he should be of the tribe of Judah, and the family of David: Should be born of a virgin, in the town of Bethlehem; that he should be poor and despised, rejected, hated and put to death by the Jews and Gentiles, joining together to perpetrate this horrid deed. The particular time of his appearance and death is pointed out; and a great number of particulars relating to his life, death and resurrection are foretold; all which have been exactly fulfilled. They also foretel the rejection of the Jews, and calling of the Gentiles to be the people of God, and share in the blessings of Christ's kingdom; and speak much of the extent and glory of his kingdom, and particularly foretel that it should rise, prevail, and fill the world after the ruin of the Roman monarchy, and shall continue forever. Christ and his apostles did constantly appeal to these prophecies, as most plainly, and with die greatest exactness predicting what took place in Jesus of Nazareth. Christ himself, after his death .aid resurrection, addresses those who were wholly at a loss what to think of these things, in the following words; "O, fools, and slow of heart, to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them, in all the scriptures, the things concerning himself." The apostle Peter publicly appeals to them, and says, "God hath spoken of these things by the mouth of all the prophets, since the world began. For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you, of your brethren, like unto me. And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days." And St. Paul declares, that in bearing testimony to the truth of Christianity, and preaching the gospel, he asserted "no other things than those which the prophets and Moses did say should come." And with this argument, taken from the fulfilment of prophecies in Jesus of Nazareth, the first preachers of the gospel often put to silence, and confounded the opposing Jews, and convinced many, that Jesus was the Christ. The writings of the New Testament contain many predictions. Christ particularly foretold his death, and his resurrection on the third day after--Who should betray him, and who should deny him--The gift of the Spirit to the apostles in his miraculous powers--What treatment they should receive from the Jews--What support they should have; and what should be their success. He in a very particular manner foretold the calamities that should come on the nation of the Jews, and the destruction of Jerusalem and the temple; and said this should come to pass before all that generation did go off the stage of life. And though to human appearance, these events were not merely improbable, but even impossible; yet they all came to pass exactly agreeable to the prediction. But passing over many other instances of prophecy, both of Christ and his apostles, and others in the primitive church, and the particular fulfilment of their predictions, that remarkable one of St. Paul, [8] of the grand apostasy in the christian church, by the rise and reign of one whom he calls the man of sin and wicked one; by which the Pope and the false church of Rome are exactly described, together with his final overthrow and destruction, is worthy of particular attention. This was then the most incredible and unlikely to come to pass of almost any event whatsoever: That the Emperor of Rome should be taken out of the way, to give opportunity for this apostasy, and the exaltation of this man of sin in the church of Christ, &c. But this is all come to pass. And this apostasy in the church, with all its circumstances and attendants, together with the general state of the church, and of the world down to the day of judgment, are yet more particularly and fully foretold in the revelation which Jesus Christ gave to the apostle John after his ascension. In this prophecy many things are foretold, which were then future, and which have already come to pass; and others are daily fulfilling in the sight of all who have wisdom to observe and discern; from which there is a standing, and increasing, public evidence of the truth of the christian religion, sufficient to silence and convince all the opposers of Christianity, would they honestly attend to the voice of reason. From the view we have now taken of the prophecies, contained in the Bible, and their fulfilment, the following particulars may be observed. 1. Those predictions which have been exactly fulfilled are numerous, and made at different times, and by different persons; and most of them were made publicly; and the events foretold are many of them of a public nature, and lie open to the examination of all. Therefore if they were not given by the omniscient God, it cannot be supposed the events would in so many instances answer to the predictions so exactly, and not fail in one, among so many: For this may well be considered as impossible. 2. There is all the evidence that can be desired that many of these predictions were given long before the events took place, and while there was not the least ground from any thing that then appeared, to expect they would ever come to pass. Thus, all the prophecies in the Old Testament, which have been fulfilled in the days of Christ's appearance on earth, and of the apostles, and since, were certainly written and published, and in the hands of the Jewish church, long before the events took place. And prophecies of those things relating to the Pope and the church of Rome, and the kings of the earth who commit fornication with her, and join to support her, which have come to pass, and are now taking place in the world, were published, long before any of these things took place, or there was any appearance or probability that they ever would come to pass. And in many instances, all appearances, to human view, were against it. 3. Those prophecies are such, and the times and manner in which they are given such, as become an almighty, omniscient, infinitely wise and good Being. They are given in an orderly manner, with an apparent good design, and suited to answer important ends.--To establish the character of those who spake and wrote in his name, as men inspired by God, and prove that he was the omniscient God who spoke, and so to be a clear standing evidence that it is a divine revelation, most evidently distinguished from all possible deception and imposture--To confirm the faith of the friends of God, and direct, support and comfort them, under all dark appearances and afflictions, Sec. Sec. Surely they who would honestly attend to these things and carefully consider and examine the prophecies contained in the Bible, with the exact fulfilment of so many of them, must be sensible that they afford clear and abundant evidence that the writings in this book are from God, as the prophecies found in it could not come by the will and contrivance of man; but these holy men of God evidently spake as they were moved by the Holy Ghost. III. The writings in the Old Testament, and those in the New, reflect light and evidence on each other, that they are from God. This appears from what has been observed on the preceding argument from prophecy: For the exact fulfilment of so many of the types and express predictions in the Old Testament, by the events and things of which we have a history in the New, does abundantly establish the credit of those writings as given by divine inspiration. And, at the same time, they prove the divine original of Christianity; and therefore that the writings in the New Testament are from God. And the perfect consistence and harmony between the writings of the Old Testament, and those of the New, does also afford a striking argument of the divine original of each of them. Moreover, Christ and his apostles constantly appeal to the writings of Moses and the prophets, the scriptures, as of divine authority, and the oracles of God. This establishes the credit of all those writings as given by inspiration of God, so far as the authority and testimony of Christ and the apostles is of any weight, and worthy of regard; so that if the writings in the New Testament be from God, the Old Testament is from him also, and is handed down to us uncorrupted, unless it has been corrupted since that time, which is many ways impossible, as might be easily shewn, were there need of it. At the same time, the prophecies contained in the Old Testament, of those very events which are recorded in the New, prove the latter to be from God, as has been shewn. In a word, the writings in the Old Testament are all established as the oracles of God, by those in the New: And that the writings in the New Testament are by divine inspiration, there is much and clear evidence from the writings of the Old. So that there could not be so much, so great evidence of the divine authority of either of them, if we had only one, without the other. The Jews did not indeed acknowledge that their scriptures were fulfilled in Jesus Christ, and continue as a body to reject the gospel, as not from God. But this is so far from being any evidence against the divinity of the writings of the New Testament, that it is a great confirmation of it. For it was foretold by the prophets, whose writings they acknowledge to be from God, chat they should thus reject Christ and the gospel, and for this be cast off by God, and the church be called by another name: So that their unbelief and opposition to the gospel, is a clear and standing evidence of the truth of it. IV. The great care taken by Jews and christians to receive no writings as divinely inspired, but those of which they had proper evidence that they were such; and to preserve those which they did receive as such from being corrupted or altered, is a further evidence that these writings are from God. If God has given a standing revelation to men, which is committed to writing, he will doubtless take care in his providence that it shall be received on good evidence and preserved uncorrupt; and that it shall be handed down to posterity in such manner and circumstances, as that all future generations shall have good evidence, that it was with proper care and caution received at first, and not without good evidence, that it was of divine authority; and that it has been handed down to them uncorrupt. And when we find the writings of the Bible be received and handed down to us in this manner, it carries an evidence that it is from God, which otherwise we could not have. That the writings of the Old and New Testaments have been thus received, and carefully preserved uncorrupt, has been abundantly proved by those who have written on the subject. It would swell this chapter beyond its designed brevity to produce this evidence at large. It may suffice only to observe here, that Jews and christians have been a guard with respect to each other, so as to render it impossible there should be any alteration made in the writings of the Old Testament, in favour of, or against either, without being detected by the other. And among christians, the different sects and opposite parties, which early sprung up in the church, made it impossible that they should agree to alter and corrupt those writings, which were received as divine oracles by them all; and if one sect or party had attempted it, they must have been detected by others. V. The consistence and harmony found in the scriptures, is another argument of their divine original The agreement between the writings of the Old Testament and those of the New has been already mentioned; but the agreement of every particular part with the whole, and of every sentiment and sentence with each other, is the fact now intended. A divine revelation must be perfectly consistent and harmonious throughout, though it consists of many parts, and be made by many different men, and at different times and ages distant from each other. Therefore if any real, material contradictions or inconsistencies can be found in this book, it will be a sufficient reason for rejecting it, as not from God. There may be seeming contradictions, at first view, and to a superficial reader, and to one who does not attend to it with honesty and candour; but with prejudice and disaffection. This we know to be the case with respect to human writings, in many instances, when the fault lies wholly in the ignorance or prejudice of the objector, and the upright and judicious know them to be perfectly consistent. How much more may we expect it will be so with respect to those writings which come from God, and treat of the sublime things respecting his being, character, kingdom, designs, laws, works, &c. and which must be really contrary to every wrong propensity and lust of man. This indeed we find to be verified: Many have thought they have found numerous contradictions in the Bible; and its enemies have eagerly searched to find them, and have used all their art and plausible colouring to make them appear to be real contradictions; and urged them with all their powers against revelation. But this has turned to the advantage of the holy scriptures, and been the occasion of making their consistence and harmony more evident and certain, than if no such accusation had been brought against them. For the objections of this kind have been critically examined, and found to be entirely groundless. And since all the wit and art of men of the best abilities, and under the greatest advantages to try, cannot find any real contradictions in them; and those which have been most plausibly urged, or have had the greatest appearance of inconsistencies, at first view, appear, upon careful and thorough examination, to be perfectly consistent, this has cast new light on the subject, and made it more abundantly evident and certain that there is indeed no inconsistency to be found in them. This is a very powerful argument that they are given by divine inspiration. For if those writings were only the contrivance of men, it appears impossible that so many men, who lived in different ages, of different natural tempers, and in such different and various circumstances and connections, writing on such a variety of subjects, with such difference of manner, style and expression, should so perfectly agree; and that even in those passages which at first view, and to a cursory, inattentive observer, may seem to contradict each other. There can be no parallel instance produced under heaven, of any number of writers thus agreeing, though they lived in the same age: and it is difficult to find any one author, not inspired, consistent with himself throughout. Therefore this consistence and harmony running through the writings of such a number of men, who lived in different ages, and which took up the space of fifteen hundred years to complete them, after they were begun, proves they must have been inspired by the all seeing, unchangeable God. VI. The contents of the Bible, or the truths therein revealed and the duties enjoined, are the greatest and crowning evidence that these writings are given by divine inspiration, and serve to strengthen and confirm all the other arguments which have been mentioned. This argument will of course be particularly illustrated in the proposed following work, in which the scriptures are to be examined, in order to find what are the truths and duties therein revealed and inculcated; what system of religion is there taught. It may be proper, however, to observe here in general, that we find in the Bible an orderly, intelligible, concise and well connected history of all those events which are most important and necessary to be known by the church, from the beginning of the world, down to the time in which this book was completed. The being, character, designs and works of God, are represented to be such as reason must approve, and pronounce harmonious, and becoming the true God. The state and character of man, and God's designs and works respecting him, are set in a clear light. What God requires of man, as his duty, and the way in which he may find acceptance with God, and be happy, are particularly stated with great plainness. A judgment to come, and a future state of rewards and punishments, are revealed. Promises to those who believe and obey the truth, and threatenings to the disobedient and impenitent, run through all those writings; and the best and strongest conceivable motives are set before men, to deter them from sin, and excite them to fear and obey God. Here two things may be observed,-- 1. What is revealed in the scriptures concerning the perfections and works of God, his laws as the rule of duty, the nature and evil tendency of sin, and the description given of true virtue and religion, and their happy tendency and end, appears so reasonable and evident to every attentive person, when revealed, that this, with the other evidences that have been mentioned, is sufficient to convince the reason and judgment of every one, that this is a revelation from God, though their hearts be ever so corrupt and vicious; and has generally proved sufficient, unless where peculiar prejudices by education or otherwise, have taken place. 2. The honest, virtuous mind only, which does discern and relish the beauty and excellence of truth and virtue, will see and feel the full force of this argument for the divinity of the holy scriptures. Such have true discerning to see the wonderful, excellent, glorious things revealed in the holy scriptures, which in themselves carry a most satisfying and infallible evidence of their truth and divinity. They see the divine stamp which this system of truth carries on it, and believe and are sure that this is the true God, and that here is eternal life . They therefore no longer need any other evidence but this which they find in the contents of the holy scriptures; in this they rest satisfied, and are assured that the writings contained in the Bible are the word of God. Thus the holy scriptures are attended with the highest possible evidence that they came from God; they carry that external and internal evidence of their divinity, to the reason and conscience of men, which is sufficient to convince them, however corrupt their hearts may be: But the highest internal evidence is fully discerned only by the humble honest mind, which is disposed to relish, love and receive the truth. To such the true light shines from the holy scriptures with irresistible evidence, and their hearts are established in the truth. They believe from evidence they have within themselves; from what they see and find in the Bible. And as all might have this evidence and certainty that the contents of the Bible are from God, did they not exercise and indulge those unreasonable lusts, which blind their eyes to the beauty and excellence of divine truth, unbelief is in every instance and degree of it wholly inexcusable and very criminal. Having considered the abundant evidence there is that the writings contained in the Bible are given by divine inspiration, the following observations may be made concerning this sacred book. 1. This is a complete, unerring and perfect rule of faith and practice, and the only rule. This being understood and believed, is sufficient to make men wise unto salvation; and we have no warrant to believe any religious truth, unless it be revealed, or can be supported by the holy scriptures; and this is the only rule of our duty. We may be certain, if God has given us a revelation, it is in all respects complete, and in the best manner suited to answer the end: And must be the only standard of truth and duty. 2. Whatever may be justly and clearly inferred as a certain consequence from what is expressly revealed in the scriptures, must be considered as contained in divine revelation, as really as that which is expressed. For instance, if from any two or more truths, expressly revealed, another certainty follows, that other truth, by the supposition, is really contained in those expressly revealed, and therefore is in fact revealed or made known, in the revelation of them. 3. The holy scriptures are not to be understood without a constant, laborious attention to them, and a careful examination and search of them, in order to know the mind and will of God therein revealed. This is no evidence that the scriptures are not plain and easy to be understood; as plain and intelligible, as in the nature of things they can be, and adapted, in the best manner, to give instruction in those things about which they treat: For they cannot be instructed by the best possible means of instruction, who will not attend and take pains. They only who "incline their ear unto wisdom, and apply their heart to understanding; who cry after knowledge, and lift up their voice for understanding; who seek her as silver, and search for her as for hid treasures," will understand the sacred writings. 4. The holy scriptures were never designed to be understood, especially in those things that are most important and excellent, by persons of corrupt minds, whose hearts have no relish for these things: but do wholly oppose and hate them, and are determined in a course of disobedience to them. It is impossible indeed, that such should understand the sublime holy truths that relate to the infinitely holy God, his holy law, gospel and kingdom. Therefore their not being understood by such is no argument that they are not sufficiently plain. It is no evidence that the sun does not shine clear and bright, because they who have no eyes, or if they have, refuse to open them, do not see the light, and discern the objects it plainly discovers. It is abundantly declared in scripture, that wicked, evil men, will not understand the things there revealed. "The wicked know not, neither will they understand: They walk on in darkness." [9] "Evil men understand not judgment." [10] "The natural man (that is, the man of a corrupt, carnal mind) receiveth not the things of the Spirit of God; for they are foolish unto him: Neither can he know them, because they are spiritually discerned." [11] Christ says to the Jews, "How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only!" [12] And again, "If any man will do his will, (that is, has an obedient heart ready to comply with the will of God, when it is made known to him) he shall know the doctrine, whether it be of God, or whether I speak of myself." [13] This implies that they who are of a contrary disposition do not understand and know, which is expressly asserted in the following words, "Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth cometh to the light." [14] Therefore, if the scriptures be dark and unintelligible to any, especially in the most important matters there revealed, it is not owing to any defect or darkness in them; but the fault is wholly in the persons themselves, and they are altogether inexcusable and criminal, in not seeing what is revealed with sufficient clearness. 5. It can therefore be easily accounted for, that these sacred writings should be so little understood by multitudes, and so greatly misunderstood by many; and that there should be so many different and opposite opinions respecting the doctrines and duties inculcated in the Bible, among those who enjoy this revelation, and profess to make it their rule. This is not the least evidence of any defect in the scriptures, or that they are not sufficiently plain, and in the best manner suited to give instruction; but is wholly owing to the criminal blindness, corrupt propensities and unreasonable prejudices of men; who do not attend to the Bible with an honest heart. It is impossible that a revelation should be given, that cannot be misunderstood, and perverted to the worst purposes and to support the greatest errors and delusions, by the prejudices, wicked blindness, and perverse inclinations of artful men. Nothing has taken place, with respect to this, but what might justly be expected, if mankind are naturally as depraved and rebellious, as the scriptures represent them to be; and is perfectly consistent with the perfection of divine revelation. And when men shall in general become honest and virtuous to a proper degree, and their hearts shall be turned to the Lord, and to his word, willing and ready to receive the dictates of heaven, the vail of darkness and error will vanish, and the true light which has so long shined in darkness, and so has not been seen and comprehended, shall shine in their hearts, and they, receiving the truth in the love of it, will be "perfectly joined together, in the same mind and in the same judgment." This brings another observation into view. 6. The chief and greatest end of divine revelation is not yet answered. The Bible has been greatly neglected and abused, and not understood; and perverted to evil purposes by most of those who have enjoyed it. This light has hitherto shined, in a great measure, in vain, in the criminal darkness of this world, which has not comprehended, but abused and rejected it. And those few who have in some measure understood and received and practised the truth, have done it in a very imperfect degree; and the Bible has not been yet fully understood by any: But this same revelation informs us that it shall not always be so; but the time is coming, and is now just at hand, when God will destroy the face of the covering cast over all people, and the vail that is spread over all nations, by causing the gospel to be preached to them all, and giving them a heart to discern and understand the truth. Then "the light of the moon shall be as the light of the sun, and the light of the sun shall be seven fold, as the light of seven days." And the eyes of them that see shall not be dim, and the ears of them that hear, shall hearken. The heart also of the rash or inconsiderate foolish, shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly, and the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." In that time the Bible shall be understood, and all the institutions and ordinances of the gospel shall have their proper, greatest and most happy effect, in the illumination and salvation of multitudes. All that precedes this time is but preparatory in order to introduce this day of salvation, in the reign of Christ on earth. The word of God shall then have free course and be glorified, as it never was before, and shall fully answer the end for which it was given. [15] REFLECTIONS. I. WHAT gratitude do we owe to God for giving such a complete revelation to men, every way suited to give instruction in every necessary and most important truth: and without which mankind must have remained in the grossest darkness! What gratitude do we owe to God, who has distinguished us from so great a part of mankind, in giving us to enjoy this inestimable privilege, while they are left to grope in the dark! The enemies to divine revelation have made this an objection against it, and said, if it were from God, it would have been given equally to all mankind, and not confined to so small a part, as this revelation has been. Such a partial revelation, say they, which was not completed or even began till after many ages and generations were passed and gone; and which when it is given is confined to so small a part of mankind, cannot be from God, who has no respect of persons, and would not conceal what is necessary to be known, from the greatest part of men, while a few only are indulged with this favour, if it be one. Among other things which might be and have been said in answer to this objection, it may be sufficient only to observe the following. 1. God was under no obligation to enter on those designs of good and salvation, and do those things in favour of man, which are now made known: And therefore could not be obliged to make this revelation. And if he is obliged to none, he may for good reasons, known to him, though we should not see them, order things so that but few shall enjoy it, as a distinguishing sovereign favour, while others are left in that state of darkness, in which all might have justly been left. 2. It is wholly owing to the fault of man that this revelation has been so long, and still is confined to such narrow bounds, and is known to so small a part of mankind. The most essential things in this revelation were made known to the first parents of mankind. Had they been faithful, and all their posterity wise, and disposed to make a good improvement of the light, it would have continued and increased, and every one of them would have enjoyed it. And after this light was abused and rejected, and almost wholly put out, by the wickedness of man, before the flood, it was again restored to the new world in the family of Noah; and was soon corrupted and extinguished by men, when they multiplied into nations, because they loved darkness, and hated this light. And when this revelation was renewed and enlarged, committed to writing and completed, had mankind been as desirous of knowing the truth, and as inquisitive after it, as they ought to have been; and had they, who enjoyed it, been as ready and as much engaged to understand and practise it, and spread and communicate it to others, as was most reasonable, and their duty, all nations would have enjoyed it fully, soon after it was published. It is not therefore owing to divine revelation that it is so confined, and not universal; but the fault is wholly in man. And it is to be wholly ascribed to God's merciful, irresistible interposition and care, that it has not been wholly lost and destroyed by men, long before this time. Therefore the scriptures being preserved as they have been, and handed down to this day, and put into our hands by God's merciful, wise, sovereign interposition and direction, is both an argument that they are from God, and of our great obligations to gratitude to him for this unspeakably distinguishing favour. 3. It may be observed, that they who do not enjoy this revelation, do not live up to the light they have, but misimprove and abuse it: And therefore have no reason to complain, that they have not greater light and advantages; but are most righteously given up to their chosen blindness and darkness. There cannot be a person that lives, or ever has lived in the heathen world, produced, who has fully improved, and lived up to the light he has had, or might have had, were it not his own fault. Divine revelation warrants this assertion. "The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and divinity; so that they are without excuse; because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened." Oh! Let us not be unthankful, who enjoy so much greater light, which will render our ingratitude proportionably more criminal, and dreadful in its consequences. This leads to another reflection. II. How very criminal and wretched are they who neglect or abuse this inestimable privilege of a revelation from God!--Many not only disregard it in practice, but reject and despise it, and speak evil of it. How much will the deists, who have been, and now are in the christian world, have to answer for! What they call foolishness, is the wisdom of God; and the wisdom of which they boast, is the height of folly and madness. Would to God there were none who abused and despised the holy scriptures, but professed deists! Multitudes, who profess to believe the Bible is a revelation from heaven, hold this truth in unrighteousness: They pay no proper regard to it, and constantly abuse it innumerable ways; and all the advantages they have by it, and concerns with it, will only serve to render their damnation greater, and unspeakably more dreadful. How much lower will they sink in eternal misery, who by their folly and impenitence perish from the countries enjoying divine revelation, than they who perish from heathen lands! This truth, though so obvious, solemn, and awakening, is too little thought of, by those who enjoy, and yet disregard and abuse the holy scriptures. III. What obligations are we under to attend to this revelation, and make the best improvement of it; surely we ought to study it with great diligence and care, and meditate therein day and night, looking to God, the Father of lights, with sincerity, earnestness and constancy, that he would prevent our misunderstanding, and perverting it, and direct and lead us to discern all the truths he has revealed, and give us a heart to conform to them in practice. We ought to pay a conscientious and sacred regard to all the directions and commands in the Bible; to turn our feet unto these testimonies, and to improve the words of God, as to make it a constant light to our feet, and lamp to our path. Blessed are they who thus watch daily at wisdom's gates, and wait at the posts of her doors; for they shall be wise unto salvation, obtain favour of the Lord, and find eternal life. __________________________________________________________________ [1] See Leland's View of the Deistical Writers. And Clarke on revealed religion. Proposition vii. [2] See Dr. Clarke on the truth and certainty of the christian revelation. Proposition vii. [3] See Dr Winder's history of the rise, progress, declension and revival of knowledge, chiefly religious. [4] Mal. iv. 4, 5. [5] "It is remarkable, that through the whole of their histories, the evangelists have not passed one encomium upon Jesus, or upon any of his friends: nor thrown out one reflection against his enemies; though much of both kinds might have been, and no doubt would have been done by them, had they been governed either by a spirit of imposture, or enthusiasm. Christ's life is not praised in the gospels; his death is not lamented; his friends are not commended; his enemies are not reproached, nor even blamed; but every thing is told, naked and unadorned, just as it took place; and all who read are left to judge, and make reflections for themselves. A manner of writing which the historians never would have fallen into, had not their minds been under the guidance of the most sober reason, and deeply impressed with the dignity, importance and truth of their subject."--Macknight's Harmony of the Gospels. [6] The church of Rome claim it as the mark of a true church, to be able to work miracles, and assert that this is essential to the true church of Christ, and pretend to have this evidence that they are the only true catholic church, viz. that a multitude of miracles have been, and still are wrought by them . But this is so far from being an evidence of a true church, that their pretending to such a power is an infallible mark and evidence that it is a false church; and this is warrant sufficient to condemn and renounce it as such, without being at the pains of examining all their pretended miracles, to see if they be real miracles or not. If that church could be supported and proved to be right, by the holy scriptures, we ought to own it as a true church; but if not, a thousand miracles will not prove any thing in its favour; but even their pretending to work miracles, and appealing to these, is a demonstration that it is not a true church, as this is a slight and rejection of the word of God. [7] Isaiah xlviii. 3, 4, 5. [8] 2 Thes. chap. ii. [9] Psalm xxviii. 5. [10] Prov. xviii. 5. [11] 1 Cor. ii. 14. [12] John V. 44. [13] John vii. 17. [14] John iii. 20, 21. [15] See Treatise on the Millennium, at the end of this System. __________________________________________________________________ CHAP. II. CONCERNING THE BEING AND PERFECTIONS OF GOD. THOUGH the evidence of the existence of God be as clear and certain as that of our own, or of any thing else whatever, and it is one of the first dictates of reason, when offered to consideration, and attended to; and has by general consent been acknowledged by mankind in all ages, as most demonstrable and certain; yet it is most probable that even the knowledge, and general acknowledgment of this truth depends greatly, if not wholly on divine revelation. Mankind are so "alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts;" and so disposed by their depravity and wickedness to sink down into brutish ignorance and stupidity with regard to every thing invisible, that if they were not first told that there is a God, they would most probably grow up without believing, or ever thinking of this truth. The general acknowledgment of the being of God, is no evidence that it does not originate from divine revelation; for there are many things generally believed and practised in the heathen world, in their religion, which evidently depend on tradition; and though in many respects corrupted, had their original in divine revelation, handed down from Noah and his sons, or taken from the Jews, and the revelation given to them. But one instance shall be mentioned, viz. the practice of sacrificing beasts, or some animals, to appease the gods, or ingratiate themselves with them, which has so generally obtained in the heathen world; and which most certainly never would have been thought of by men, had not God first instituted it by revelation; and from that it was handed down, and the practice kept up among all nations, even long after they had lost, or corrupted, the original intent and design of such sacrifices. So the belief of the being of a God may derive from the same origin, and be handed down from generation to generation the same way. The following facts seem to favour this supposition, if they do not clearly prove it. 1. The absurd and ridiculous notions respecting God, or a plurality of gods, which have generally taken place in the heathen world: Such as the following, viz. That there are many gods both male and female--that they are embodied, like men and women--have carnal affections and lusts, and commit adulteries, rapes, &c.--have cruel hatred and contentions with one another--are taking advantage of each other by deceit and cunning, or by power to accomplish their own selfish, unreasonable inclinations and designs, &c. &c. All this can be well accounted for; on supposition their belief of the being of God depends chiefly on tradition; for this truth, being thus handed down by tradition, would naturally and easily be corrupted, and blended with endless absurd notions, according to the foolish and wicked humours and inclinations of man; which has been the case of all religious truths among the heathen, which originated from revelation. But if we suppose all nations ill the heathen world believe the existence of God by reasoning themselves into it, and attending to the clear and abundant evidence there is of this; how can it be accounted for, that they should make no use of their reason in forming their notions of Deity and determining what kind of a being a God must be; but contrary to all the dictates of reason, and the clearest evidence, embrace the greatest absurdities? If their belief, in the first instance, be founded on the dictates of reason and evidence, why is reason wholly laid aside, in the latter; and as soon as they have reasoned themselves into the being of a God, make no further use of their reason; but most unreasonably believe there are many gods, and embrace the greatest absurdities respecting Deity? 2. Those people and nations who are most out of the reach of the instruction and influence of divine revelation, and of the traditions which originated from it, have the most faint belief, and make the least acknowledgment of the being of a God. And historians and travellers tell us that there are people, and even whole nations, among whom there is not any acknowledgment of a Deity, or the least appearance of the belief of any. [16] These are nations, which by their situation and circumstances, are most out of the way of receiving any advantage by revelation, and by being long unconnected, and without any intercourse with other nations, have by degrees lost all tradition relating to every thing invisible. This seems to be a proof that if mankind were without all the light and advantages of a revelation, and traditions which originate from it, they would not pay any regard to an invisible supreme Being, or entertain any belief or notion of such a being; but would, in every sense, "live without God in the world." And, by the way, this may serve to shew what need mankind stand in, of a divine revelation, and that all religious light and knowledge originates wholly from this source. 3. There have been instances of persons who have been deaf from their birth, and consequently dumb; and after they have arrived to adult or middle age, have been able to hear and speak: And though before this, they attended public worship with others, and appeared very devout; and often made those signs which those with whom they conversed in this way, thought were expressions of their belief of the being of God, and of their piety: Yet, when they came to hear and speak, they declared, that +hey never had a thought that there was a God, until they could hear, and were by that means informed. And there never has been an instance known, of any such person's declaring that he had any belief or thought of the existence of a God, before he could hear and speak. [17] Are not these facts an evidence that though the being, of God is so clearly manifested in the works of creation and providence, yet mankind, in their present fallen, corrupt state, would not discern and acknowledge this truth, had it not been otherwise revealed? And since the nature of all sin, so far as it has dominion in the heart, is real Atheism, and a denial of the God who is above; and therefore the fool, the wicked man, always says in his heart, "There is no God:" and the tendency of it is to darken and stupify the mind, or rather is itself blindness and stupidity, with regard to the being of God, and every thing invisible, and naturally shuts all these things out of the mind; it can be easily accounted for, that without a revelation, the reason of man, who is totally corrupt and sinful, will never suggest to him the being of a God, however evident and demonstrable this is to reason, when once suggested and revealed, and men can be excited and persuaded to attend to the evidence, and exercise their reason on the subject. We will now take a short and summary view of the evidence there is of this great and fundamental truth of all morality and religion; and mention some of the arguments which offer themselves to our reason, when we attend to the subject. These are not long and intricate; but when the truth is once suggested to us, it becomes an object of intuition, in a sense, so that though there be reasoning in the case, it is so short and easy, that it strikes the mind at once, and it is hardly conscious of any reasoning upon it, and of the medium by which the evidence comes to the mind. Hence it is probable, that some have thought, doubtless without any good reason for it, that the existence of God is, what they call an innate idea, which is essential to the mind of man, and impressed on it, independent of all reasoning on the subject. I. It is certain there is a God from our own existence, and the things we behold around us. There must be some cause of the existence of these things. They could not cause their own existence, or make themselves; because this is a contradiction. There must therefore be some invisible cause which existed before them, and was able to give them existence, and to uphold them when they were made. And this first cause, maker and preserver of all things, is God. It is natural for the inquisitive mind, when it is necessarily led thus far, to inquire, how came God to exist? Or, what is the cause of his existence? If he be the first cause, he must be the cause of his own existence, which implies a contradiction, or he must exist without any cause, and without beginning, which is perfectly inconceivable; and we may as well suppose the world exists without a cause, and go no farther back for a cause; and then we find no evidence of the existence of God. Answer, The first cause of all things we behold, must certainly exist without beginning, and so without any cause, that is antecedent to his existence, or that is without himself. Yet there may be a reason or cause of his existence within himself, viz. The necessity of his existence, so that he exists necessarily, there being no other possible way or supposition, or it being infinitely impossible it should be otherwise; universal non existence, being the greatest contradiction in nature. If it should be said, this runs all into darkness; for we can no more conceive of God's existing necessarily, and without beginning to exist, than we can of the world's existing without a cause; and therefore gives no relief to the mind: An easy, and it is hoped, a satisfactory answer, is at hand. It is a plain contradiction to say, that the world and all things in it exist without a cause, or a reason why they exist, rather than not: But necessary existence, and existence without beginning, implies no contradiction or impossibility. It is granted, that each of them is to us incomprehensible; but this is so far from being any argument against the truth and reality of them, that it is rather an evidence in favour of them; for if there be a God, he must be incomprehensible, as he is an infinite being, and exists in a manner infinitely above us; therefore must be infinitely above and beyond the comprehension of finite minds. It is very unreasonable to object that against the being of a God, which certainly must be true if God exists. II. The being of God is evident from the manner of our own existence, and of all things visible, viz. the design, contrivance and wisdom that appear in them. It would fill volumes fully to illustrate this argument from the works of creation and providence, as this design and wisdom appear in them all; and the more particularly they are considered, the more clear the wisdom appears and shines. Volumes have been written on the subject, and many more might be written, and yet the subject not be exhausted. But it is not consistent with the design of this work, to enter particularly into this subject. Every one must have observed so much of this, as to see the propriety and force of this argument, at first view, unless he be very criminally inattentive. The innumerable creatures and things which come under our observation appear to be contrived and formed to answer some end; and the numerous ranks of different animals are all furnished with provision for their own support and defence, and have members and organs suited to their situation, and to obtain, receive and use what is necessary for the support of their lives, &c. If we attend only to our own bodies, we shall find them so admirably contrived, and so curiously formed; and though of so many parts, each one is suited to the rest, and all so contrived as to form one harmonious system of animal life, without any defect or any thing superfluous; is it possible, if we make any proper use of our reason, that we should find ourselves inhabiting such bodies, without discerning the contrivance and wisdom of our make, and seeing and acknowledging the hand and skill of the wise Author of this frame, so curious in all its parts and movements? As well may we behold a most beautiful, well contrived palace, furnished with every thing convenient and comfortable to dwell in, having nothing useless, nothing wanting; and not have one thought of a wise skilful architect, who contrived and built it; or imagine this building might exist without the exertion of any design or wisdom and have no author and maker. Surely we cannot survey ourselves and the world in which we are, and see the design and contrivance apparently running through the whole, and not be convinced that there must be a wise contriver and author who has made them. Not to think of and acknowledge this, is to be more like beasts, than rational creatures. The language of the Psalmist is most rational and natural, when contemplating the works of creation and providence. "O Lord, how manifold are thy works! in wisdom hast thou made them all." III. The being of God is made evident by the holy scriptures. Not merely by being there abundantly asserted; but by the existence of such a book as the Bible. It is as much impossible there should be such a book, were there no God, as that there should be such a world as we see, without an invisible cause. For it is as much beyond the power and skill of man, or any number of men, to form such a book, as it is to make the world. It is impossible that such a number of men, who lived in ages at such a distance from each other, should write so much, and not contradict themselves, nor each other; but agree and harmonize in every thing, were there no invisible, unerring, omniscient Being to direct and guide them: As impossible as it was that every stone and piece of timber in Solomon's temple, should come together, and be exactly fitted to its place, so as to make one complete, harmonious building, without any design, or contrivance; but by mere accident or chance. The character of God there given is far above and beside the thought of man, and could no more be drawn by man, were there no such God, than the world can be made by him. And the law of God there given, and at last summed up and comprehended in one sentence, "Thou shalt love the Lord with all thy heart, and thy neighbour as thyself," could no more be thought of and contrived by man, than the heavens and the earth could be planned and produced by him. The series of miracles wrought by those who said there was a God, and that Jehovah was the only true God; that he spake to them, and they did these wonders in his name, and by his power, are a standing proof of the existence of God. But above all, the predictions contained in the Bible, with their exact and certain accomplishment, is a striking proof and demonstration of the existence of an omniscient, omnipotent Being. For it is as much beyond the art and power of men to foretel so many thousand events, so precisely answering the prediction, as it is for him to make the sun, moon and stars. All these have been urged as proofs of the divinity of the scriptures, and they are equal proofs of the being of God. Therefore, though invisible things of God are clearly seen in the works of creation and providence, even his eternal power and godhead; so that all the nations who have not the Bible are left without excuse, which if they do not believe in, love and worship the true God: yet they who enjoy this book have more clear evidence of the being of God, as well as unspeakably greater advantages to know his true character; and consequently are far more inexcusable than the heathen, if they do not believe. Upon the evidence of the existence of God, two things may be observed. 1. Though this be as evident a truth as any whatsoever, and men may have a full rational conviction of it, while their hearts are opposite to it, and receive no impressions answerable to this truth, and the whole system of their affections and exercises of heart, are just as if this were not true, or directly contrary to it; yet do really say in their hearts, there is no God. Therefore we find this asserted in the scriptures, "The fool, (that is, the wicked man whose heart is wholly corrupt, as it is there explained) says in his heart there is no God." Hence it is, that this conviction and profession, that there is a God, in multitudes of instances, has little or no effect on the heart and practice; but while they profess to know there is a God, in their hearts and in their works they deny him. In this case, the heart governs the man, and forms his true moral character, and not his speculative conviction and judgment, which is so weak and ineffectual that it flies, or vanishes, into nothing, before the strong fixed propensities of the ungodly heart, as a bubble is blown away by the strong blast of a furious wind. 2. Where the heart is upright and honest, and men have a proper taste and relish for moral truth, the evidence of the being of God is discerned in a true light. The being and true character of God appear to be a pleasing reality; they have a genuine and powerful impression on the heart, and its leading affections and exercises are answerable to the truth. Therefore the scriptures represent such only, as knowing God and believing in him; and others are spoken of as not knowing God, and saying in their hearts there is no God, and in their works denying him. The latter are in darkness, and walk in darkness which blindeth their eyes. The god of this world hath blinded their minds, so that they believe not, and the light of the glorious gospel of Christ, who is the image of God, doth not shine unto them. But the light shines into the hearts of the former, and gives them the light of the knowledge of the glory of God, ill the face of Jesus Christ. For where the being of God is truly discerned, his whole revealed character, or his glory, is in some good measure seen; and they who have not discerning and relish of this glory, which is true of all wicked men, have not that belief of the being of God which good men have, as their faith consists in mere speculation; which is not the true light. This is so plain, that a heathen has said, "The mind destitute of virtue, cannot see the beauty of truth." [18] This leads us to consider the character and perfections of God; or what God is. This is the must important subject in the whole compass of divinity, as right conceptions of God lay the best and only foundation for religious knowledge and right sentiments in general: And it is no doubt true, that all who agree in their sentiments respecting the divine character, will also agree in the same system of religious truth: And the origin of the difference and opposition of opinion that have taken place among professing christians, respecting the doctrines of Christianity, is their different and opposite notions of the character and perfections of God. Therefore the true knowledge of God is often mentioned in scripture as the sum of all knowledge, and comprehending all religious knowledge. This affords a good reason for our attending to this awful subject with great care and caution; with solemnity of mind, reverence and devotion, searching the holy scriptures, and praying that we may be saved from wrong and dishonourable conceptions of God; and obtain the true knowledge of him. What are called the natural perfections of God, as distinguished from his moral perfections, are first to be considered. There is a general agreement respecting these, among those who enjoy divine revelation, as men are not so prone to prejudice and error on this head, as they are concerning the other. It will therefore be needless to enlarge here. We are warranted by the scriptures, and it appears reasonable, to exclude every thing that implies any imperfection, when we consider what God is; and ascribe to him nothing that is not absolutely perfect in the highest degree. Therefore we must conceive God to be a pure spirit, which the scriptures assert: And hence we are certain that nothing corporeal, or that has any shape, figure or limits, is to be ascribed to him. Hence it is unreasonable and very dishonourable to God, to attempt to make any image or likeness of him, by any thing that has figure or shape, or to form or entertain any such notion in our minds. Moses gave a particular caution on this head to the people of Israel. "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. Take ye therefore good heed unto yourselves, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire." And this is expressly prohibited in the second command, "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." Therefore when God is spoken of in the scriptures as if he had bodily parts and members, hands, eyes, cars, mouth, &c.--these expressions are to be taken in a figurative sense, and mean no more than that God does see and hear, &c. which we perform by those members and organs; and not that he has eyes of flesh, or sees as man does: Such language being used as better suited to convey knowledge to our minds, in conformity to man's way of speaking and conceiving. In the scriptures God is represented as an infinite being, that he is, in every respect, without limits or bounds. His existence is infinite, or in him is an infinite degree of existence, so that all created existence is nothing when compared with him; and indeed is comprehended in him, and is really no addition to existence, it being only an emanation from him, the fountain and sum of all existence. And all his attributes and perfections are infinite, according to the scriptures. "His understanding is infinite," and consequently every thing that can be attributed to him. And reason teaches that God must be infinite. He who exists without any cause, that is, without himself, or who exists of and from himself, from the necessity of his own nature; or, in other words, exists necessarily, must be infinite or cannot have any bounds or limits, in any respect; and that for these two plain reasons, L He can be limited or bounded by no thing, because there can be nothing to limit him; no possible cause or reason of any kind of limitation; and therefore there can be none. 2. Necessary existence must be infinite; for as there can be nothing to bound this necessity, it must take place with respect to every possible degree of existence, and is as much a reason of infinite existence, as of any existence at all. If any existence be necessary, infinite existence is necessary; so that it is a plain contradiction to suppose that God exists of himself, or necessarily; and yet has but a limited degree of existence, or is not infinite. Hence it appears that God exists without beginning, or end; or is eternal, as he is represented in the scriptures: For he who has no limits, but is infinite, can have neither beginning or end, or must be infinite in duration. And necessary existence must be eternal, because this same necessity cannot be limited as to time or duration; but is always the same. It is a contradiction to say that self existence, or which is the same, necessary existence, does not exist, or can cease to exist. For the same reason God is unchangeable in all respects; which the holy scriptures abundantly assert. He who exists necessarily, and is infinite, must exist unchangeably in the most perfect manner and degree. Change, or alteration in any respect, necessarily supposes limitation and imperfection. And as God is eternal and immutable, he must be without any succession; for this supposes change, and an advance in years and increase of duration. God does not grow older; there is nothing first or last, no beginning or end, past or to come, with respect to him; he has no change or succession of ideas; but he inhabits or possesses eternity, without the least variation or shadow of turning. God is perfect and infinite in understanding and knowledge. He is omnipresent, which is necessarily implied in his infinite, unlimited existence. God is almighty. He can do what he pleases, and nothing is impossible with him. And he must be absolutely and infinitely independent and all sufficient. All this is asserted in the scriptures, and it is easy to see they are essential to the character of God, who made and governs the world, and is to be trusted in all cases, and worshipped. God is invisible. Invisibility is ascribed to him in the scriptures, as essential and peculiar to him: And the meaning is not merely, that he is invisible as all pure spirits are, not to be seen by our bodily eyes; but he is not to be seen by any created mind, by direct, immediate intuition; nor can he ever be seen thus to all eternity; but only as he reveals and manifests himself, ad extra, by his works, or some other medium, or exhibition. This seems to be asserted in the following words, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." It is to be observed, that the word man, is not in the original; but it is none, or no one hath seen God; and the assertion may be considered as extending to angels as well as men. St. Paul says, No man hath seen, nor can see God. God is incomprehensible, by all finite minds. This is as evident and certain, as it is that what is finite cannot reach unto and comprehend infinity. But a little portion can be known of God, compared with the whole of his existence: And none, among men or angels, can by searching find out God to perfection; though under the best possible advantages, and possessed of the greatest abilities to search; and though they exert all their powers and strength to the utmost, and wisely improve every advantage to get knowledge, without intermission, and without end. Though they should make the swiftest progress imaginable in the knowledge of God, they would still fall infinitely short of fully comprehending all that is in God, or even any one thing. For however great and extensive this knowledge may be, in itself considered; yet it is but finite, and therefore is infinitely less than the perfect, adequate knowledge of an infinite being. Creatures may have the true knowledge of God; they may know something of him, and what they know may be agreeable to the truth; but this is infinitely short of comprehending his being, or any of his attributes and perfections. This plain truth may well be improved to teach us modesty in our inquiries about God; and shew us the arrogancy and folly of those who refuse to believe any thing respecting the existence, character or works of God, which cannot be comprehended. Such, while they are valuing themselves, for their own reasoning abilities, are acting a most unreasonable part. How unreasonable are they who doubt of the being or any of the perfections of God, only because they cannot fully understand and comprehend how they can be. For if there be a God clothed with infinite perfection, he must be incomprehensible. They who will not believe in a God whose being and manner of existence are beyond their comprehension, must certainly have no true God; for what they reject, is essential to the true God; and were there nothing incomprehensible, it is certain there could be no God. The moral perfections of God are next to be considered; or what the scriptures say of his moral character. As this is of the greatest importance to be known, we may be sure it is very clearly discovered, and precisely stated in divine revelation, whatever mistakes men may make about it, and however they may differ in their sentiments concerning those divine attributes. We have therefore the greatest reason and encouragement to search the scriptures with attention and care, and upright and honest hearts, that we may find the knowledge of God, in this part of his character. The following general observations may be made concerning the moral perfections of God, before they are considered more particularly. 1. The infinite excellence, beauty and glory of God, consist wholly in his moral perfections and character. Infinite greatness, understanding and power, without any rectitude, wisdom and goodness of heart, if this were possible, would not be desirable and amiable; but worse than nothing, and infinitely dreadful. Therefore they who do not understand the true moral character of God, and discern the excellence and glory of it, have not the knowledge of God; his real amiableness and glory are hid from them. And this being true of all whose moral character is wholly evil, and who have hearts altogether opposed to the moral perfections of God, they are represented in the scriptures as not knowing God. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." [19] "He that loveth not, knoweth not God; for God is love." [20] 2. The moral character and perfection of God consists in his holiness. Holiness comprehends all that belongs to his moral character, and does not consist in any particular attribute, distinct from any other moral perfection. The holiness of God is his goodness, wisdom, justice, truth and faithfulness, &:c. It consists in these, and cannot be distinguished from them. Therefore they who have considered holiness as a distinct attribute of God, and have attempted to describe it as distinguished from goodness, wisdom, Sec. do not appear to have any distinct, clear ideas, and to be able to give any satisfactory or intelligible definition of it. It does not appear that the scriptures warrant any such distinction; but there the holiness of God means the goodness of his moral character in general. And we find that when it is applied to men, it denotes a virtuous moral character and conduct, and comprehends every thing morally good, even every branch of moral excellence. And should any one attempt to define the holiness of a man, as distinct from goodness, his love to God and his neighbour, his humility, righteousness and temperance, he not only would have no scripture warrant for it; but must run himself into the dark, and be altogether unintelligible to himself and others. 3. The whole of true holiness, or the moral excellence and perfection of God, is comprehended in love, or goodness, by whatever names it may be called. Where there is no love or goodness of heart, there is nothing morally good; and where this love or goodness is, there is every moral virtue and excellence, as necessarily involved and implied in it. Therefore infinite goodness is infinite moral perfection, and forms an absolutely perfect and infinitely excellent moral character. By this love and goodness is meant good will, with every affection necessarily implied in it; that universal benevolence which consists in a disposition to seek and promote the greatest possible general good and happiness, and all those affections and exercises, and that conduct in which this is expressed and acted out. What absolutely perfect and infinite benevolence and goodness implies, and contains in the nature of it; and that nothing can be added to it to form an infinitely excellent moral character, will be more particularly considered and evinced hereafter. But it is proper first to consider what evidence we have from the scriptures, that the divine, moral character, or the holiness of God, consists wholly in this. 1. The holy law of God, which is not only the standard of holiness, or of moral excellence and perfection in the creature, but an expression and transcript of divine holiness, requires nothing but love or goodness; so that he who loveth, as the law of God requires, is perfectly conformed to the law, which is the same with being perfectly holy: And this is perfect conformity or likeness to God in his moral character; for holiness in the creature is the moral image of God: Therefore God. says to men, "Be ye holy; for I am holy." Jesus Christ has taught us that the holy law of God requires nothing but love, in the following remarkable words, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." Agreeable to this St. Paul says, "Love is the fulfilling of the law." Nothing can be more expressly asserted than this, viz. that love, exercised to a proper degree, and expressed and acted out in all proper ways, forms a perfect moral character; and therefore that the divine moral character consists wholly in this. 2. The apostle John says repeatedly that God is love, and he that dwelleth in love dwelleth in God, and God in him. Here all the moral perfections of God are comprehended in love, and by this the whole of his moral character is expressed. If we know what love is, we know what God is; for God is love. And if we dwell in love, we are conformed to God, and he dwelleth in us, his moral image is formed in us by love. 3. When Moses besought God to shew him his glory; in answer to this petition, God said, "I will make all my goodness pass before thee." And when he granted this petition, it is said, "The Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth." The glory of God consists in his moral perfection and character: But when he proposes to shew this his glory to Moses, he mentions his goodness, and nothing else, "I will make all my goodness to pass before thee." q.d. I have no glory to show but my goodness; this is the whole of my moral beauty and excellence. And when it is said, "he proclaimed the name of the Lord;" it means that he proclaimed his character, and declared that in which his moral perfection and glory did consist. And here is nothing but goodness or love mentioned. Love in the highest, most resplendent and glorious exercises and manifestations of it, in the pardon and salvation of sinners. Truth is indeed mentioned here; but not as any thing distinct from goodness or benevolence; but as that which is necessarily included in it. But this leads to a more particular consideration of the moral perfections of God, which are included in love or goodness. 1. Infinite wisdom is a moral perfection of God. Wisdom consists in discerning, and proposing the highest and best end, and fixing on, and pursuing the most proper and best way and means, in order to accomplish it. Infinite wisdom does this with infinite ease, and without any possibility of the least error and mistake. It is certain that this wisdom is a moral excellence, and belongs to the heart, and therefore does not consist in mere speculation, or that knowledge or understanding, which may be without any rectitude or goodness of disposition or heart. Satan, who has no moral goodness, has no wisdom. He does not discern and propose any good end, but the contrary; and is devising and pursuing methods to accomplish his evil designs. Therefore, however clear and right his speculations may be in some instances, and though he may be very subtil and cunning, he has no wisdom, and no true discerning in things of a moral nature; but all his proposals, designs and pursuits, are directly the reverse of wisdom. They are consummate folly and madness. Therefore the scriptures speak of wisdom, as a moral excellence; yea, as including all moral rectitude; and perfectly opposed to all folly or moral evil; and a wise and understanding heart, in the scriptures, means a moral excellence depending on the disposition of the heart, and not consisting in any knowledge and speculations which are consistent with a corrupt and evil heart. Of this every one who has attended to the Bible, must be sensible; it is therefore needless to produce passages here to prove it. This true wisdom is called light, in the scriptures; in which sense God is said to be light, and to dwell in light. "God is light, and in him is no darkness at all." Wisdom and goodness, or benevolence, are not to be considered as distinct, and the former as independent of the latter. Where there is no benevolence there is no wisdom; for where benevolence or goodness is not, there no good end is proposed and pursued, or discerned. It is benevolence alone that seeks the highest general good, and proposes and pursues the best end; and where this is not, the true good is not discerned, and therefore the best end is not proposed, sought, or perceived. This therefore gives or contains all the light and discerning there is in true wisdom. If we have a just idea of benevolence or goodness of heart, and know what that is, we have an idea of true wisdom, the latter being necessarily included in the former. This will be evident to every one who considers and understands what benevolence is, and what is true wisdom; so that no farther proof of this point will be needed. This is agreeable to what is said in the scriptures of benevolence and wisdom. There love or benevolence is represented as being or containing all that light and knowledge which is in true wisdom; and that where this love is not, there is not any degree of this light and discerning. "Every one that loveth, knoweth God. He that loveth not, knoweth not God. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light: But he that hateth his brother, is in darkness, and walketh in darkness." Here love is said to be, or imply, all that light and discerning which is of a moral nature, in which true wisdom consists; therefore love is wisdom. Love is true light and discerning, and this is true wisdom. Love is the true knowledge of God, or implies it, and is essential to it. And in the knowledge of God true wisdom consists. "If thou incline thine ear unto wisdom, and apply thine heart to understanding--thou shalt then understand the fear of the Lord, and find the knowledge of God: For the Lord giveth wisdom." [21] Moreover, the scriptures teach us that wisdom, considered as proposing and pursuing a good end by the best means, consists in love. There it is said, "The fear of the Lord is the beginning of wisdom. The fear of the Lord is the beginning of knowledge: But fools despise wisdom and instruction." And unto man he said, "The fear of the Lord, that is wisdom, and to depart from evil, is understanding." By the fear of the Lord, is evidently meant, true piety, or obedience to God, in keeping his commandments; which consists wholly in love, love to God and our neighbour. This, it is said, is true wisdom, and is the beginning of wisdom. There is no wisdom where there is no love to God, and wisdom begins in this, and this is wisdom itself. Therefore, according to the scriptures, love is wisdom and understanding. Agreeable to this, all true virtue and moral rectitude, which consists in love, is called wisdom, in the Proverbs of Solomon, and through the Bible; and the contrary is called folly: And the former is called understanding and knowledge, the latter darkness and ignorance. Hence it appears, not only that wisdom is moral rectitude and excellence, and a moral perfection of God; but also that it is nothing more than benevolence or goodness, and is included in it; so that when it is said God is love, his wisdom is asserted, as well as his goodness; because love or goodness, is wisdom itself. 2. Justice or righteousness belongs to the moral character of God. This denotes in general the perfect and infinite rectitude of his will, in opposition to all injustice or unrighteousness. The scriptures constantly ascribe this to God, as essential to the perfection and glory of his character, as every one must be sensible who is acquainted with the Bible. "He is the rock, his work is perfect: For all his ways are judgment: A God of truth, and without iniquity, just and right is he." "The Lord is righteous in all his ways." Righteousness often has a very extensive meaning in the scriptures, and seems frequently to be used to express the whole of the moral character and glory of God, or his moral rectitude in general; as it is also often used to express the moral character of a man who is conformed to God, or true holiness. "Put on the new man, which after God is created in righteousness and true holiness." Here righteousness and true holiness seem to mean the same thing, and the latter, true holiness, is put as exegetical of the former; because righteousness, expresses the whole of moral rectitude, both in God and the creature. "Blessed are they who hunger and thirst after righteousness," that is, true holiness. But the instances of righteousness being used in the scriptures in this extensive sense, as including all moral goodness, are too many to be particularly mentioned here. Every one who has read the Bible knows that the words just and righteous are commonly used to denote that moral character, rectitude and holiness, by which good or holy men are distinguished from others. To be righteous, is to be right according to the rule, the holy law of God, the standard of all moral rectitude; and therefore must include universal holiness. But righteousness and justice are sometimes used in the scriptures in a more limited sense, both when applied to God and to men; and to be just or righteous, is to be disposed to do no wrong to any, and actually to do none; but to give to every one, every thing to which he has a right, and may justly claim as his due, and is therefore opposed to doing wrong or injuring any being, by withholding or taking from him that to which he hath a right, which is called injustice, or unrighteousness. Justice and righteousness of a judge, and when ascribed to God, as such also denote, judging according to truth between opposing and contending parties, justifying the innocent and injured, espousing, vindicating and maintaining his cause; and condemning and punishing the guilty and injurious, according to his desert; especially when this is necessary to vindicate the character and cause of the injured in the best manner, and to make proper restitution for the injury done. Not to do this would be to pervert justice and judgment. This justice, righteousness or uprightness, is essential to a perfect moral character, and therefore must be included in infinite moral perfection. It is needless to him, who reads the Bible with attention, to say that justice, in this sense, is there constantly ascribed to God; and that he who overlooks this, or has wrong notions of it, must be ignorant of the moral character of God. It is important to observe here, that God, in the exercise of justice, or righteousness, has a proper regard to himself, and is disposed to maintain the rights of Deity, and properly to resent all injuries done to him. Therefore he requires his rational creatures to love him with all their hearts, because this is his due; and has annexed to his law a threatening of a punishment, which is the just desert of the transgression of it, or of any injury done to him. This regard to himself, and disposition to assert and maintain his rights and character, is expressed, when he styles himself a jealous God, who is jealous for his holy name; [22] and will not give his glory to another, neither his praise to graven images: [23] "For my name's sake will I defer my anger, and for my praise will I refrain for thee, that I cut thee not off. For mine own sake, even for mine own sake will I do it; for how should my name be polluted? And I will not give my glory to another." [24] "God is jealous, and the Lord revengeth, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies." [25] It belongs to God to vindicate his own rights, his name and character, and see that justice is done to himself; for there is no other being who can have the care of this, or can do it, or see that it is done. But he who is most upright, infinitely righteous, and can do no wrong, and sees what is right in all cases, without any possibility of mistake, is every way qualified to judge, decide and act in this matter, and it becomes him to do it; and not to regard his own rights, and do justice to himself, would be infinitely unjust and wrong. As God is infinitely the greatest, and the sum and perfection of all being, and his character, interest and rights, are of infinitely the greatest worth and importance; to disregard his rights, and injure him, is infinitely the highest instance of injustice that can be; and the exercise of justice and righteousness, in the first place, and chiefly, respects him; and were it possible for God to disregard his own character, and not vindicate and maintain his own rights, he would be infinitely far from being just and righteous; and this would be a greater instance of injustice, than every possible injury to all creatures, can be. Therefore when God is said to be just, it necessarily includes his being just to himself, so that he w ill do himself no wrong, but will regard and maintain his own rights, and claim and secure the honour due to his name: and if he be injured by any, he will see that complete restitution is made, whatever it may cost him who does the injury. And at the same time he is infinitely engaged to administer justice through all his dominions, and not to injure any one of his creatures in the least degree. "The Judge of all the earth will do right." Before we leave this head, it must be particularly observed, that justice or righteousness, whether taken in a more extensive, or in a confined sense, is nothing really distinct from love or goodness; but is included in it, and essential to it, though it has been thus distinctly considered. For injustice is directly opposed to good will; and goodness will not injure any one. He therefore, who is perfectly good, must be perfectly just; and goodness always is, and always will be justice. And infinite benevolence or love disposes to maintain and vindicate the rights of all; to administer justice and judgment in all cases; to condemn and punish the injurious so far as is necessary to make compensation to the injured. For as universal goodness seeks the greatest general good, it can do no wrong; and is therefore opposed to all ill will, and every thing that is contrary to the rights of any being, and to the highest general good. Love, therefore, still appears to comprehend all moral rectitude and excellence; and justice or righteousness in the divine Being, is nothing but universal, infinite benevolence, considered with relation to particular objects, and as acted out in particular circumstances. 3. Perfect truth and faithfulness are essential to the moral character of God, and included in his holiness. His declarations are all perfectly agreeable to the truth: and none can be deceived by believing what he says. Whatever he promises may be relied upon with the greatest safety; and all his predictions, promises and threatenings he punctually and completely accomplishes. And here again, it must be observed, that truth and faithfulness are not to be distinguished from goodness, as though there were any thing in them different from it, and not contained in it, and essential to it; for there is no foundation for this, and it would be contrary to the truth. He who is infinitely benevolent must be perfect and unchangeable in truth and faithfulness; for love or goodness is itself truth and faithfulness, acted out in that particular manner, and towards those particular objects in which it obtains this denomination. There can be no truth and fidelity, where there is no goodness; and where the latter is, there, in the same degree, is the former. We have new had some view of the moral character of God, or his holiness; and find it to consist in love or goodness, wisdom, righteousness or justice, truth and faithfulness. And that all is comprehended in love or benevolence, there being not only nothing contrary to this; but nothing really distinct from it, and that is not essential to it: The whole being nothing but infinite goodness, in different views of it, and as it respects different objects; and on this account, and that we may better understand it, the scriptures speak of it by parts, and call the parts of this whole, by different names. But this very important and interesting subject requires yet further consideration; and it is hoped the following observations will not be useless; but tend to cast more light upon it. I. When it is said that the moral character of God, or his holiness, consists in love, in which sense "God is love," universal, infinite benevolence or good will is meant by love, and all that which this necessarily implies. This has been supposed, and taken for granted, in all that has been already said on this subject; but needs to be more particularly explained, and made evident. When God is said to be love, it is evident that the love of benevolence, or the goodness of God, is here meant from the context, where the meaning of the apostle is explained. When it is said, "God is love," the words immediately following are these, "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world , that we might live through him. Herein is love: Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." Here the love of benevolence or good will only, is mentioned as that in which the love of God was manifested and acted out: Therefore this is the love here intended, when it is said, "God is love." It is love of good will to enemies, to men in a state of rebellion against God; and therefore the most disinterested, generous love and goodness. This is the love and goodness spoken of by Christ, when he says, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." This is by the angels, called good will to men. This is the highest instance of the most pure disinterested benevolence or goodness; in which God has made the clearest discovery of his infinite goodness, and so of all his moral perfections, that creatures have ever beheld. This benevolence has the highest good of being in general for its object: Being capable of life and happiness. It discerns what is the supreme, greatest good, and this it seeks and pursues with unerring wisdom; and being attended with omnipotence, all the infinite good, the proper object of infinite benevolence, which is discerned, willed and sought, must take place in the highest possible degree, without the least defect. This is universal benevolence; disinterested, unlimited, infinite goodness, which has the highest possible good of being in general for its object, that is, infinite good; which must infallibly take place, and be enjoyed forever. II. This love of benevolence does not exclude, but necessarily includes, that which is called love of complacence; for he who is good, benevolent and friendly, must delight in goodness. He will not only take pleasure in the exercise of goodness; but will be pleased with benevolence wherever it exists. Therefore a complacency and delight in holiness, or moral excellence, is always implied in holiness. God is therefore represented in the scriptures as delighting and taking pleasure in the upright, in them that fear him, and are truly holy, and delighting in the exercise of loving kindness, judgment and righteousness. But it ought to be remembered that love of complacency is not the primary or chief part of holy love; for holiness must exist as the object of complacency, in order to the existence of the latter. And what can this holiness be, which is the object ox complacency and the spring of holy delight, but the love of benevolence or goodness? This is the primary and most essential part; yea, the sum of holy love, which implies the love of complacency in its nature; the latter being a branch and emanation from the former. Therefore when we think and speak of holy love, benevolence should be the primary and chief idea in our minds, as being the sum of all, and implying the whole: For holy complacency, is complacency in benevolence and a benevolent complacency. And if we leave benevolence out of our idea of the love of complacency, we have no idea of true holiness; nor understand the scriptures where they speak of holy love in God or creatures. It is true indeed, that moral excellence, or the love of benevolence and complacency, may be the object of benevolence as well as complacency, for the more excellent any being is. the greater is his importance and worth, and his interest so much more valuable; and indeed, the more existence he has; for excellence is real existence: Therefore there will not only be more complacence and delight in such a being; but he is more the object of benevolence, in wishing him well, prosperous and happy, and doing him good if he stands in need, and there is opportunity; and in being friendly to his existence, prosperity and happiness, and rejoicing in the same. But this is not the primary object of benevolence, but what may be called the secondary object, which appears from what has been said; for benevolence is good will to being, and seeks the greatest good of the whole; and therefore loves those who have no excellence, and wishes well even to enemies; but is exercised in a stronger degree, and a peculiar manner, towards those beings who are themselves benevolent, and friends to the general good; while at the same time they are the only objects of complacence and delight. III. Divine love or goodness is perfectly disinterested, in opposition to all self love, or selfishness. This is expressed by uprightness, or righteousness, and consists in it. Uprightness is ascribed to God in the scriptures, as essential to his character; yea, he is called "the most upright." [26] That is, perfectly, infinitely, and unchangeably so. This is opposed to partiality, which consists in self love, and is selfishness itself. True goodness, or love, is in its own nature uprightness, or disinterested, in opposition to this self love, which is in its nature partiality and unrighteousness, and contains in it the essence and sum of all that which is opposed to true holiness, that is, all sin. Therefore we must exclude from the love in which the divine holiness consists, all that can be properly called self-love, all selfish, partial, interested affection; and consider the holiness of God as infinitely opposed to all this. IV. God himself is the object of his own love and goodness. Or, in the exercise of his love he has respect and regard to Deity as well as to creatures. This is necessarily implied in perfect, universal, infinite benevolence, which includes impartial uprightness and righteousness; for it would be infinitely otherwise, and the most partial, unrighteous affection, if there were no regard paid to the infinite fountain and sum of all being and perfection. That which is friendly to the greatest universal good of existence, and is most pleased and delighted with the highest moral perfection, must regard the interest of the supreme Head of the universe, and delight in the most perfect beauty and excellence. And it hence follows that God is the chief and supreme object of his own love and regard; and he loves and regards himself infinitely more than the whole creation, and makes himself his highest and last end of all: and therefore has made all things for himself, as the scriptures assert. This has nothing of the nature of what is called self-love in creatures; but is directly and perfectly opposed to it. There is not the least partiality and selfishness in it; but the contrary, and is uprightness and righteousness itself, as has been shown; for if God did not love and regard himself, his rights and interest, according to his own existence, importance and excellence, he would not be just, impartial and upright. Impartial, disinterested benevolence and affection must pay the greatest regard to the greatest and best being; and therefore to suppose this is partiality and selfishness is most unreasonable, and a direct contradiction. This evident truth, which may be so easily demonstrated, ought to be impressed on our minds, and never forgotten; for if it be out of view, and wholly disregarded, we cannot have right conceptions of God, or understand the holy scriptures: and must be in darkness with respect to the most important doctrines of Christianity, and not know wherein true religion consists. Many, by making a mistake here, and considering the love of God as having no respect to himself, but wholly exercised towards his creatures, in seeking their good and happiness only, have conceived of him as an almighty tool or servant, existing only for the sake of his creatures, and seeking nothing but their happiness; and hence have gone into a scheme of doctrines and religion, which is wholly selfish, and as contrary to the holy scriptures, as darkness is to light. Let it then be fixed and remembered, that God is love. He is infinite benevolence and goodness itself; and that he himself is the first, chief and last object of this love; so that he regards himself supremely and ultimately in all his works, and does every thing for himself, for his own sake: And that his wisdom and righteousness consist chiefly in this, as he would be neither just, faithful, nor wise, should he forget himself, and have no regard to his own rights and character, in any one thing that he does through all his dominions; and therefore to suppose he does, is to entertain the most dishonourable thought of him, which in the highest degree tarnishes and ruins his moral character. In the light of this truth, rightly understood, and cordially embraced, we shall have great assistance in finding the meaning of the holy scriptures; and determining what are the important doctrines there revealed, and see their consistence and beauty. V. Infinite benevolence or goodness, which seeks and promotes the greatest good of the whole, is infinitely opposed to all malevolence or ill will, which opposes all the good of being, and tends to universal evil; and must be infinitely displeased with it. This is just as evident and certain, as it is that he who loves and is friendly to any particular character, or desirable object, is displeased with the contrary, and hates it, to as great a degree as he loves and is pleased with the other. And this displeasure and hatred is implied in his love to the opposite object and pleasure in it; and is really the same affection acting towards opposite objects. He who is a friend to the greatest good, and therefore is pleased with such friendship, must be equally an enemy to ail who oppose this good, and proportionally displeased and angry with them. And this displeasure, hatred and anger, in a perfectly benevolent being, is nothing in nature different from benevolence. It is nothing but goodness opposing its contrary; which it must do, or else cease to be love and goodness. Agreeable to this, the scriptures represent God, who is infinite love and goodness, to be in a proportionable degree displeased with all sin, which is in its nature opposition to benevolence, and to the general good. This is represented as the object of his implacable hatred; and as exciting his anger, indignation, wrath and fury. This is so far from leading us to conceive of any thing in God contrary to infinite love and goodness, or really distinct from it, that it is nothing more than benevolence acting according to its own nature towards objects that oppose it. For love of good is itself opposition to evil, and hatred of it, and benevolence must be displeased with ill will, and hate and oppose the same. Nor are these opposite or different affections; but the same affection, love, acting towards different objects. This displeasure, anger and wrath of God against sin, and the sinner, may therefore with propriety be called a just, benevolent, kind displeasure; which is the same with holy displeasure; all proceeding from love, and implied in it. Therefore, when we read in the scriptures of the divine displeasure, anger, wrath, &c. we must not form the same idea of this, as we do of those passions, as they exist in man; for this would be to conceive of God as exercising affections and passions, contrary to love; and as very imperfect, changeable and miserable. We must exclude, in our minds, every thing that implies imperfection or change, and that is inconsistent with infinite benevolence and felicity; and understand those expressions in the scriptures, as meaning perfect, unchangeable opposition of God to everything in moral agents that is contrary to infinite benevolence or goodness; for which they are wholly blameable and answerable, and deserve to be punished. And these words are doubtless the best chosen, and most fit to convey to us this idea of infinite love, considered as opposed, injured and affronted by selfish creatures, and acting accordingly. VI. The infinite love and goodness of God, which has been described above, which is opposed to every thing in creatures that is contrary to itself, and with which it is displeased, must be disposed to manifest this displeasure and opposition to sin, in all proper ways, and to punish the sinner according to his desert whenever this is necessary m order to show his displeasure, to assert and vindicate his own character, and secure and promote the greatest good of the whole. It is proper and desirable that infinite benevolence and goodness should be manifested and acted out, in all instances, where there is opportunity for it; and therefore in its opposition to sin. For if it does not appear how opposite the moral character of God is to all sin, it cannot be set in the most clear and advantageous light; but this cannot be done, if opposition to this character be not punished in any instance or way, according to its desert. Besides, when thus to punish is necessary, in order to support the character of God, and secure the general good; not to do it would be injustice to himself and the creation: Therefore to punish, in this case, is the proper and necessary exercise of justice and righteousness, which has been shewn is included in goodness, and is an exercise of the same. It is therefore evident, that God's manifesting his displeasure and anger with the creature who is an enemy to his goodness, is not only consistent with infinite benevolence, but an expression and exercise of love and goodness itself; and it would be contrary to the nature and dictates of the most perfect goodness not to punish. And it may be added, such punishment is not the least evidence of want of benevolence to the creature who is punished. When a judge orders a criminal who is guilty of treason against his king and country, to be put to death, he does nothing contrary to perfect benevolence and goodness, but this very conduct is an expression of it, and dictated by goodness itself; for he herein acts as a friend to his king and country; and not to inflict this punishment would be unfriendly, and contrary to true goodness. Nor does he manifest any want of benevolence to the criminal, or of a proper regard for his life and welfare, by punishing him according to his deserts, when the public and general good requires it. The disposition of the Most High to inflict punishment, and his actually inflicting evil on his creatures, as a testimony of his displeasure at sin, and to vindicate his own character, is often called vengeance in the scriptures; and is represented by his taking or executing vengeance, and being avenged on his enemies. And in this view he is frequently called. The mighty and terrible God, with whom is terrible majesty, &c. If God were not disposed to punish his creatures for their rebellion against him, and never did inflict evil on any for their sin, vengeance or vindictive justice could not he ascribed to him, nor would there be any thing terrible in his character; which would be an imperfection, and inconsistent with infinite benevolence or goodness, as has been shown. Therefore they who form notions of a love and goodness, in which there is no wrath and vengeance to punish enemies, nor any terrible majesty; and ascribe such love to God, have conceptions of his moral character which are essentially wrong, and very dishonourable to him. VII. It appears from what has been said, and from reason, as well as scripture, that the moral perfection of God, or the divine holiness, consists in one most simple, pure, uncompounded, unchangeable act; though to accommodate it to our imperfect way of conceiving, it be divided into parts, and a number of attributes, and called by different names, as it is exercised in different views and towards various and opposite objects. Benevolence or goodness is mercy, grace, compassion, patience, long suffering, &c. And the same benevolence is wisdom, justice, truth, faithfulness, complacence, displeasure, anger and wrath, in different views, and as it respects different objects. VIII. Absolute, uncontrollable sovereignty may be considered as included in the moral character of God. This is the same with omnipotent love or goodness; benevolence doing whatever it pleases, infinitely above any control or obligation to any other being. Omnipotence is indeed a natural perfection; but benevolence, clothed with omnipotence, or doing what it pleases, is the essence of God's moral perfection, and if we leave out the idea of this sovereignty, we shall have not only an imperfect, but a wrong view of divine benevolence. Indeed, if we should conceive of divine sovereignty, as some seem to have done, as consisting in God's doing what he will, merely because he will, and without any possible reason why he wills thus, rather than the contrary, this would be so far from a moral perfection, that it would be no perfection; but infinitely undesirable and unbecoming the Most High, representing him rather as an almighty despot and tyrant, than an infinitely wise and good being. Though God does what he pleases, and is infinitely above all obligation or control by creatures; yet he has a good reason for all his determinations, and always wills that which is most wise, and the dictate of infinite rectitude and goodness. It is most agreeable, desirable, and of infinite importance, that infinite goodness and wisdom should be sovereign goodness, that is, above all possible control, or obligation to creatures, which is inconsistent with its doing what it pleases, or with God's "fulfilling all the good pleasure of his goodness." All the friends of God who can confide in his goodness, wisdom and righteousness, must be pleased with this sovereignty, and rejoice that he is above all control, doing whatever he pleases, through all his dominions, and "working all things according to the council of his own will:" And the idea and acknowledgment of the sovereignty of God attends all their views and pleasing sense of his moral character. This is the same with rejoicing that the Lord God omnipotent reigneth, which all good beings are represented to do; for to be under the least control, or involuntary obligation, is inconsistent with reigning, which consists in doing whatsoever he pleases. When it is said, however, that God reigns above all obligation to any, which is inconsistent with his doing what he pleases, it is not meant that he can in no instance be under obligation to his creatures. He may enter into voluntary obligation, by promise and covenant; for it may be truly said, that what God has promised he will do, he is obliged to fulfil. But all must be sensible that this is not in the least inconsistent with the most perfect sovereignty, as it has been now described. IX. God is independently, infinitely and unchangeably happy. And this may be considered as included in his moral perfection and character, and depending upon it; for his happiness is not properly a natural, but a moral good, and consists hi moral exercises and enjoyment. If God were not benevolence or love, he would not be happy; but his infinite greatness, understanding, &c. would render him infinitely miserable; therefore his moral character is essential to his felicity, and he is blessed forever, because he is unchangeably holy: And his happiness is a holy happiness. This attribute of God is essential to complete his infinitely glorious character; and is most pleasing and delightful to all his true friends; and their benevolence or good will to God is gratified and expressed in seeing and rejoicing in his infinite, unchangeable, independent felicity and blessedness; and adding their hearty amen to it, as St. Paul did when he spoke of it. "Who is over all, God blessed forever, Amen." Here it must however be observed, that when it is said God is independently happy, it is not meant that he takes no pleasure in his works of creation and providence, or delight in the holiness and happiness of his creatures; so that he would be as completely happy, were there no holy and happy creatures and no creation; for this is contrary to the scriptures, which represent God as pleased with his own works, and creating all things for his own pleasure; and as delighting in his holy creatures, and in exercising loving kindness, judgment and righteousness in the earth. So that it is not strictly true, that creatures add nothing to the enjoyment or happiness of God, even his essential happiness; and that he would have been as completely blessed forever, as he really is, had there been no creatures, which has been too often asserted, even in solemn addresses to God. Though the creation, with all its attendants and eternal consequences, be essential to the infinite happiness of God, and he could not have been so happy without it, this does not suppose him in the least dependent on creatures for his happiness, or for any thing else; for the creation is absolutely, perfectly, and in all respects, dependent on him; being only an emanation from his infinite fulness; and he is as independent of his creatures, as if they never had existed, and he took no pleasure in them. Nor is this inconsistent with the eternal, unchangeable happiness of God; for he from eternity perfectly enjoyed the creation, and every event that will take place to all eternity, without any change or succession of past, present and future, with respect to himself. The scriptures, indeed, speak of God as repenting that he had made man, and being grieved at his heart, which, when spoken of man, denote uneasiness and pain; but these expressions concerning God cannot reasonably be understood as meaning any such thing; and only denote that the great wickedness and misery of man are so contrary and displeasing to the holiness and goodness of God, that were he a man, or his goodness as limited and imperfect as that of man, it would be very grievous to him, and make him repent that man ever existed. And these words are doubtless wisely chosen, as best suited to convey this idea to us, and gives us a proper sense of the exceeding wickedness and misery of man in the sight of God; even so as to render his existence infinitely worse than nothing, should things take their natural course, and not be checked and overruled by infinite power and wisdom. If God speak to men, he must speak after the manner of men. REFLECTIONS. From the view we have now taken of the evidence of the existence of God, and his character and perfection, we may infer the following things. 1. What is meant by seeing God, or a true sensibility of his being and character. God is infinite power, knowledge, goodness, wisdom, justice and righteousness, unchangeable, eternal, every where present. To see God, is to have some proper discerning and sense of all these: and so as to make suitable impressions on the mind. And as the human mind is infinitely unequal to an adequate, comprehensive view of God; and cannot, at once, see all that it is capable of seeing, we view this infinite whole, by parts, and may sometimes attend to infinite power, more particularly, or to wisdom or goodness, and have a more affecting, pleasing sense of those, than of other perfections, though not excluding them. A discerning sensibility of any thing in God, is seeing him. II. We hence learn what a foundation and source there is in the being and perfections of God, for the complete and eternal happiness of those who know and love him. In God there is every thing that is agreeable and desirable to an infinite degree, and no possible blemish or defect; nothing that can be in the least disagreeable, to a mind of a right taste and disposition. His whole character is superlatively beautiful, bright and excellent, and it is impossible it should be properly discerned and understood, without giving the most noble and highest kind of enjoyment! And perfect discerning and love of this infinitely excellent and glorious being, accompanied with an assurance of his love and favour, must be the most perfect and highest kind of happiness of which we are capable, or can have any conception. In this view, the truth and propriety of our Saviour's words appear in a striking light. "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." And as this infinitely excellent and glorious object is unchangeable, eternal and infinite, he whose happiness consists in the knowledge and enjoyment of him, must have not only a perfect and unfailing, but also an increasing happiness; for as the object of his knowledge and love is infinite, there is a foundation for an endless progression or increase of knowledge and love, which is the same with an endless increase of enjoyment and happiness. III. We hence learn the amazing folly, wickedness and misery of those who are displeased with the divine character and real enemies to it. This is true of all those who dislike the laws of God, and are unwilling to be under his government, and obey him; for the government and laws of God are all like himself, and an expression of his own character. There can be no greater crime, than direct opposition to God, and hatred of him, disaffection to his existence and character; for this must be criminal in proportion to the greatness of God, his importance to being in general, and the excellence of his character, and his authority over us, and his goodness exercised towards us. But he is infinitely great, and therefore his existence is of infinite worth and importance, and he is as excellent as he is great, is infinite love and friendship to being in general; and his authority over us is great in proportion to his greatness and perfection, our inferiority to him, and dependence upon him. And what is the just and certain consequence from this? If it be not that disaffection and opposition to him is infinitely criminal, that is, a crime of unlimited infinite magnitude; then it cannot be proved to be any crime at all. This is certain, if no reason can be given, or argument offered to prove that opposition to God, and rebellion against him, is wrong and criminal, which does not equally prove that the crime is infinitely great. Any one will doubtless be convinced of this, if he will attend to the point so much as to make a trial. The misery of such must be great. If infinite perfection and excellence give them no pleasure, but uneasiness and pain, they are of course shut out of all true happiness, and they have no object that can afford them any enjoyment, suited to their natural capacity and strong desires; and therefore must, in all their pursuits of happiness, meet with continual, vexatious disappointment, which must constantly render them very unhappy. And if they persist in this disaffection to God, and opposition to him, and so fall under the just and proper manifestations of his displeasure, and are punished in suffering evil answerable to their crimes, they must necessarily be miserable beyond all conception, and without any end! The folly of this is beyond all expression, and the greatest that can be. To turn away from the fountain of all good and perfection, and renounce the only object of true enjoyment and happiness, and seek it in a way in which it is not to be found, but issues in complete and endless misery: what instance of folly can be great like this! No wonder the scriptures call such fools, in an emphatical sense, as if this was the sum of all folly, and there were no fools but these. These, in the highest sense, and in the most striking manner, "call evil good, and good evil; put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter." The scriptures speak of such in the following language. "Be astonished, O ye heavens, at this, and be ye horribly afraid: For my people have committed two evils: They have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. For my people are foolish, they have not known me, they are sottish children, and have no understanding: They are wise to do evil; but to do good they have no knowledge." IV. This subject leads us to reflect upon the very criminal blindness and great delusion of those who say in their hearts, "There is no God." The scriptures teach us there are such; and surely we must see the justice and propriety of calling them fools. "The fool hath said in his heart, there is no God." That there should be any such of the human race, is very shocking and deplorable; but it is more so to have it asserted by God, that this is true of all mankind in their natural state! That all are here declared to be such fools naturally, is certain from the context, which is quoted by St. Paul, and applied to all men. [27] What awful darkness and delusion must that be, in which they are, who, in the midst of the clearest light shining around them, do shut their eyes so as not to see the most evident and important truth, and to be quite blind to the most excellent, charming, glorious character! And that the heart of man should be thus stupid and blind, even when there is a rational conviction, and acknowledgment of the truth, is yet more shocking. This is the blindness of the heart, spoken of by St. Paul. [28] "Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart." When the light that is in men is, through the moral disorders of the mind, turned into such darkness, how great is that darkness! And this blindness and delusion must be criminal in proportion to the clear and abundant evidence of the truth, and the infinite importance and excellence of the object, which this darkness hides from the mind; for it is the blindness of the heart, and therefore a moral, voluntary blindness, and cannot be distinguished from disaffection and real opposition of the heart to the being and character of God; and consequently the whole of it is nothing but sin. In this light, therefore, the scriptures every where represent this sort of blindness and delusion, which originates from the heart, and consists essentially in the moral disorders and depravity of the mind. All sin is indeed moral darkness and delusion, it is opposed to all moral truth, and is in its own nature a sort of Atheism, as it does in all the exercises of it deny the God that is above. It is therefore so far from being unaccountable that the scriptures should assert, that they whose hearts are wholly under the dominion of sin, say in their hearts there is no God, that the reason of it may be easily seen; and it is most evident and certain, that it cannot be otherwise, and to assert the contrary is a very gross and palpable contradiction. When all the feelings and exercises of the heart are as if there were no pod, or are opposed to his being and moral character, then the heart says, there is no God: Therefore they who have no true virtue, no love to God, are in the scriptures said not to know God; but to be alienated from the life of God, and without God in the world. [29] __________________________________________________________________ [16] See Locke on the Human Understanding, Book I. Chap. IV. and the authors there quoted by him. Also Dr. Robertson's History of South America. [17] See President Clap's Essay on the Nature and Foundation of Moral Virtue. Page 42, &c. The following is transcribed from him, page 45. "I was well acquainted with a Negro, who was a man of superior natural powers, and made a profession of religion; who told me that he was born in the island of Madagascar, and lived there till he was above thirty years old: And in all that time he never had a thought of the being of a God, a Creator or Governor of the world, or of a future state after death." "Dr. Williots, in his sermon on the Light of Nature, relates a story of a man in France, who was born deaf and dumb; yet was very knowing, active and faithful in the common affairs of life: And upon a solemn trial before the bishop, by the help of those who could converse with him, was judged to be a knowing and devout christian, and admitted to the Sacrament of the Lord's Supper, which he attended for many years, with all the signs of high devotion, such as elevation of hands, eyes, &c. At length a large quantity of hard wax was taken out of his ears; upon which he could hear; and, after a while, could speak and read. He then declared, that while he was deaf, he had no idea of a God, or maker of the world, or of a future state; and that all he then did, in matters of religion, was purely in imitation of others." [18] Hierocles. [19] 1 John ii. 4. [20] Chap. iv. 8. [21] Prov. ii. 2, 5, 6. [22] Ezekiel xxxix. 25. [23] Isaiah xliii. 8. [24] Isaiah xlviii. 9, 11. [25] Nahum i. 3. [26] Isaiah xxvi. 7. [27] Ps. xiv. 3.--Rom. iii. 9, 12. [28] Eph. iv. 18. [29] Eph. ii. 12.--iv. 18. __________________________________________________________________ CHAP. III. CONCERNING THE UNITY OF GOD; AND THE TRINITY. THAT there is but one God, the scriptures every where assert; and this is agreeable to reason, and the works of creation and providence, which we behold. And the contrary supposition is most absurd, and undesirable, and really involves in it infinite evil. God must be a self existent being; which is the same with existing necessarily: But necessary existence must be infinite, as has been shewn. Therefore there can be but one first cause, who exists necessarily, and without beginning, for there can be but one infinite being. To suppose another, or a second, necessarily excludes the first, and to suppose the first, necessarily excludes the second, and any other infinite being. The same is evident from the consideration of the divine perfections: God is infinite power, infinite wisdom: But there cannot be two or more infinite wisdoms, &c. because this is a contradiction. Infinite power is all the power there is, or can be, and is clearly inconsistent with another power distinct from that, which is also infinite. Moreover, if we make the impossible supposition that there are two or more infinite beings, they must be perfectly alike in all respects, or not. If not perfectly alike and without any difference in any respect, then one or the other must be imperfect; for absolutely infinite perfection admits of no variation, or difference: so that if any two beings differ in any respect, they cannot both be absolutely perfect; therefore cannot both be God. But if they are perfectly alike in every respect and every thing, then they are perfectly one and the same; and the supposition destroys itself, being a direct contradiction. And there can be no possible need of more than one God; and therefore were this possible, it is not desirable. There can really be no more existence than one infinite being, or any addition to infinite perfection and excellence; therefore no more can be desired; and nothing can be effected or done, more than he can do. In a word, he is all-sufficient, and no addition can be made to this, or even conceived. Yea, it is so far from being desirable, that there should be more gods than one, were it possible, that it is most undesirable, and would be the greatest evil. Such a supposition would only tend to perplex the pious mind, not knowing which of the gods he did worship, or what god to love and adore, or in which to put his trust. There have been those in the christian world, who have supposed two gods, a good and an evil one. The former the author of all good, the latter of all evil. Were it so, there must be infinite variance and opposition between these beings, and it is impossible that the votaries of either should be happy. Such a belief, as the acknowledgment of more gods than one, is even worse than atheism itself; or rather is the worst sort of atheism; for such are really without any God. The scriptures teach us that there are three in this one God. Not three Gods; for this would be a contradiction; but that this infinite being exists in such a manner, as to be three distinct subsistencies or persons, and yet but one God. The most express declaration of this is by the apostle John. He says, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these are One." [30] This is also clearly asserted by Christ himself, when he directs his disciples to baptize all the proselytes to Christianity, "In the name of the Father, and of the Son, and of the Holy Ghost." [31] Baptism being a covenant transaction between God and the creature, and a solemn act of worship, it would be idolatry to administer it in any other name but that of the only true God. Therefore these words warrant us to believe that the Father, the Son, and the holy Ghost, are God, and but one God, agreeable to what is said by the apostle John in the above cited passage, the Word and the Son meaning the same. This is also expressed by the apostle Paul, in his benediction or prayer, with which he concludes his second epistle to the Corinthians. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." [32] Hereby God must be meant, the Father, mentioned in the above cited passages; and this is therefore parallel to them. And divinity is ascribed to each of these; by his blessing in each of these names, and making them the object of prayer. There are many passages in the Old Testament, which are agreeable to those in the New Testament, which have been mentioned, and represent a plurality or Trinity, as comprehended in the One true God: The following are some of them. It is remarkable that the Hebrew word, which is generally used for God, and is so translated, is commonly put in the plural, and not in the singular number. There is an instance of it the first time it is used in the Bible. "In the beginning God created the heaven and the earth." And agreeable to this it is said, "Remember thy Creators." [33] It is translated Creator, but the Hebrew word is plural. And the reason and propriety of it is discovered and best explained, by observing that a plurality, or Trinity, is included in the Creator of all things: for it is expressly and repeatedly asserted, that Jesus Christ created the world and all things in it. "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him; and without him was not any thing made, that was made." [34] "For by him (the Son of God) were all things created, that are in heaven, and that are in earth." [35] And creation is also ascribed to the Holy Spirit. "And the Spirit of God moved upon the face of the waters." [36] "By his Spirit he hath garnished the heavens. The Spirit of God hath made me." [37] Agreeable to this, God uses words in the plural number, when he is about to create man, and speaks as if there were a plurality of persons to do it. "And God said. Let us make man, in our image, after our likeness." [38] And this form of speech is repeatedly used. "And the Lord God said. Behold, the man is become like one of us. And the Lord said--Let us go down, and there confound their language." [39] There is a remarkable passage in the prophecy of Isaiah, which represents a plurality, or three in Jehovah, or the Lord of Hosts. The Seraphims "cried one unto another, and said, Holy, holy, holy, is the Lord of Hosts. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us?" [40] The plurality is here expressed by the plural pronoun, us. "Who will go for us?" And the Trinity is expressed by using the word holy three times successively; of which there is no instance of the kind in the Bible, when a single person, which is in no sense plural, is addressed. There is an instance of the same, indeed, when the same Being is addressed by the living creatures which John saw and heard. "And they rest not day and night, saying, Holy, holy, holy Lord God Almighty, which was, and is, and is to come." [41] But that a plurality and a Trinity, comprehended in Jehovah, is designed to be expressed here by these words, is confirmed and made certain, by the reference which is made to this passage, in the New Testament. All will grant that he who is called the Father, in the New Testament, when joined with the Son or Word, and the Holy Ghost, is intended or included in the word Jehovah, or the Lord of Hosts, in this passage in Isaiah. And the apostle John, referring to it, says, "These things said Isaiah, when he saw his glory, and spake of him." That is, of Jesus Christ. [42] The apostle Paul, when he quotes some of the words of this same passage in Isaiah, says, "Well spake the Holy Ghost, by Isaiah the Prophet, unto our fathers." [43] So that the glory of Jehovah was the glory of the Son, or Jesus Christ; and what was spoken of the Lord of Hosts, was spoken of Christ the Son of God. And what the Lord of Hosts said by Isaiah, the Holy Ghost said. It is hence certain, that these three, the Father, the Son, or the Word, and the Holy Ghost, into whose name christians are baptized, and in whose name the Apostles blessed, and who bear record in heaven, were included in the vision which Isaiah had of the Lord of Hosts. And who that attends to this scriptural view of the case, can doubt when it is said. Who will go for us? the plurality of the Father, Son and Holy Ghost is intended; and that when the Seraphim adored the Lord of Hosts, and cried, saying, Holy, holy, holy, there is reference to those three. From the passages of scripture which have been now mentioned, to prove there is a plurality or Trinity in the one true God, it is also proved that the Word, the Son of God, the Lord Jesus Christ, is God, and as really, and as much included in the Deity, in Jehovah, as is the Father: And that this is equally true of the Holy Ghost. But the evidence of the real divinity of Jesus Christ, will appear yet more clear and strong, by examining the scripture more particularly on this point. But as this will be done in a more proper place in a following section, it is omitted here. And the divinity of the Holy Ghost will now be more particularly considered. In addition to the evidence of this, from the scriptures, which have been produced above, a number of other passages of scripture will now be mentioned, from which it appears, that the Holy Ghost is God, and included in the Godhead. Christ says, "Except a man be born of the Spirit, he cannot see the kingdom of God. What is born of the Spirit, is spirit." [44] And the apostle Paul says, "christians are saved by the washing of regeneration, and renewing of the Holy Ghost." [45] The apostle John speaks often of the same change, and renovation, common to all christians, as being born of God. [46] The inference is, that the Holy Spirit is God; since to be born of the Spirit, and to be born of God, is precisely the same thing. This renovation, by which men are born of God, and born of the Spirit, is called in scripture the new creature, or new creation. And it is indeed a greater work than the creation of the world; therefore the Spirit who thus renews men must be God. "Why hath Satan filled thine heart to lie to the Holy Ghost? Thou hast not lied unto men, but unto God." [47] Here God and the Holy Ghost are synonymous, and mean the same thing; as much as if it had been said, thou hast lied unto God the Holy Ghost. "The things of God knoweth no man. But the natural man receiveth not the things of the Spirit of God, neither can he know them." [48] From these two sentences compared, it appears that the things of God, and the things of the Spirit of God, express the same thing. But if the things of the Spirit of God are the things of God, does it not follow that the Spirit of God is God? "All scripture is given by inspiration of God. Holy men spake as they were moved by the Holy Ghost." [49] To be inspired by God, and moved by the Holy Ghost, is the same; therefore the Holy Ghost is God. [50] These three are spoken of, or addressed, in the scriptures, in such terms as are used to denote a distinct personality, such as I, thou, he, or him. Thus the Father speaks of himself, and the Son; and thus the Son speaks to the Father, and of him, and of the Holy Spirit; of which there are many instances, which must have been observed by those who read the Bible. It is thought that the use of the above mentioned personal epithets, is a sufficient warrant to distinguish the three in the divine Trinity, by the word person. But it must be carefully observed, that when this word is applied to the Father, Son, and Holy Ghost, as three distinct persons, it does not import the same distinction which is expressed by it when applied to men. It means nothing inconsistent with the highest perfection, or with these three being really and most perfectly one God. Nor is it pretended that this word, when used in this instance, can be so defined as to give any clear and adequate idea of a subject so mysterious and infinitely incomprehensible. They who object to the word person, and will not use it because not applicable to the three who are one, may doubtless, with equal reason, object to any word which can be used, even the word Trinity, or three, which the apostle John uses, and to the personal words so often mentioned in scripture. However, if they who object to the word person, will allow that, according to the scripture, the one only true God does subsist in such a manner, and so infinitely above our comprehension, that there are three, viz. Father, Son, and Holy Ghost, in this one jehovah; and that this distinction and manner of existence is peculiar and essential to the infinite eternal Being as the most perfect, happy and glorious mode of existence, independent of any divine operations ad extra, and the proper foundation of these: If they will grant this, it is presumed none will contend with them about the word person. It is acknowledged, that this is incomprehensible by us, we not being able to form any precise or adequate idea of three persons in one God, but as there is no inconsistence or contradiction in this, our not being able to comprehend it, is no reason why we should not believe it, when it is revealed; for if we will not believe any thing respecting God, which we cannot comprehend and is therefore above our reason, we shall not believe there is a God. If there be a God, he does exist without beginning or succession; but this is as much above our comprehension, as that he subsists in three persons; and we cannot have a more clear understanding of the former, than of the latter. God, who is infinitely great; and infinitely above us, exists in a manner infinitely above our conception: And if we will not believe what God has revealed of himself, because it is above our reason, and incomprehensible by us, we shall act a most unreasonable part; for reason teaches us, that God is incomprehensible in more respects than one; and in how many we know not. God has been pleased, for wise reasons, to reveal one instance of this, which we otherwise could not have known; and there can be no reason against believing it: and therefore to reject it, is most unreasonable and absurd. There may be innumerable truths respecting this infinitely incomprehensible Being, which would be as much above the reach of our understanding and reason, as this is, were they revealed; for but a very small portion is yet known of him. This truth, respecting a Trinity of persons in the one God, is revealed, because it was necessary to be known and believed, in order to understand the gospel, revealing a way for the salvation of sinners, in which each of those Three are concerned, in different respects and views, and distinct from each other: For had there not been this distinction of persons in God, there would have been no foundation or sufficiency in him for the exercise of mercy, in the recovery of apostate man. In this view, the doctrine of the Trinity, one God subsisting in three persons, appears to be an important and essential doctrine of christianity. There have been many attempts to explain this doctrine, and shew the particular manner of the distinct subsistence of the three persons in the divine Trinity; but these have often been so far from giving any light and satisfaction on the subject, that they have only darkened counsel, by words without knowledge; and rather given advantage to the opposers of the doctrine, and increased their prejudices. Therefore nothing of this kind will be attempted here. It may however be observed, that this manner of subsistence in three persons, though incomprehensible to us, may be essential to the infinitely perfect Being, and that otherwise he would not be absolutely perfect, all-sufficient, and infinitely blessed. Have we not reason to conclude that this distinction of three in one, is that in which the most perfect and happy society consists, in which love and friendship is exercised to the highest perfection, and with infinite enjoyment, and felicity? And that the most perfect and happy society of creatures, united together forever, in the kingdom of God, in the strongest, sweetest love and friendship, is an emanation from this infinite three one, as the fountain and pattern of all happy society and friendship; and the highest possible resemblance and imitation of it? This idea seems to be suggested, if not necessarily implied, in what Christ says in his prayer to the Father. "That they all may be one. as thou, Father, art in me, and I in thee; that they also may be one in us. That they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one. That the love wherewith thou hast loved me, may be in them, and I in them." __________________________________________________________________ [30] 1 John v. 7. [31] Matthew xxviii. 19. [32] 2 Corinthians xiii. 14. [33] Eccles. xii. i. 2. [34] John i. 1, 3. [35] Col. i. 16. [36] Gen. i. 2. [37] Job xxvi. 13.--xxxiii. 4. [38] Gen. i. 26. [39] Gen.iii.22.--xi. 6, 7. [40] Chap. vi. 3, 8. [41] Rev. iv. 8. [42] John xii. 41. [43] Acts xxviii. 25. [44] John iii. 5, 6. [45] Titus iii. 5. [46] John i. 13--1 John iii. 9. iv. 7. v. 1, 4, 18. [47] Acts v. 3, 4. [48] 1 Cor. ii. 11, 4. [49] 2 Tim. iii. 16--1 Pet. i. 21. [50] Many more passages of scripture, of the same tenor, might be mentioned, were it needful. They may be seen in a small book entitled, "The Catholic Doctrine of a Trinity." By William Jones. __________________________________________________________________ CHAP. IV. ON THE DECREES OF GOD. HAVING considered what God is, the next inquiry will be concerning the divine operations and works. And in these are included the decrees, which are first to be considered; as they are the foundation and origin of all his exertions and works, ad extra, in creation and providence: For God worketh all things after the council of his own will. Indeed, every thing which is properly an effect, has its foundation in the purpose or decree of God, as its original cause, without which it could not have taken place. And every such effect is fixed and made sure of existence by the divine decree, and infallibly connected with it. The assembly of Divines, in their shorter catechism, have given a concise definition of the decrees of God, which is both rational and agreeable to the holy scriptures, viz. "The decrees of God are his eternal purpose, according to the council of his own will, whereby for his own glory he hath foreordained whatsoever comes to pass." And in their confession of faith, in words a little different, "God from all eternity did, by the most wise and holy council of his own will, freely and unchangeably ordain whatsoever comes to pass." The decrees of God must be from eternity, and not in time. He who exists without beginning, absolutely independent, omnipotent, infinite in understanding and wisdom, must know what is wisest and best, or what is most agreeable to him with respect to all possible effects or events; and therefore must determine what should actually take place, and what should not. Such determination or decree is, in such a sense, essential to the divine existence, that the former must be coeval with the latter, and is necessarily implied in it. Besides, if any of the purposes or decrees of God be in time, or later than his existence, he must be changeable, by having new determinations, new views and designs, which he had not before; which is inconsistent with his necessary existence, his infinity, and absolute perfection, all which are essential to God, as has been proved. Therefore in scripture the purpose or decrees of God are said to be eternal, "Known unto God are all his works, from the beginning of the world," or from eternity, as it should have been rendered. If God's knowing all his works from eternity does not mean his purpose concerning them, it necessarily implies this; for how could he know what he would do, if he had no will or purpose to do? "According to the eternal purpose, which he purposed in Christ Jesus our Lord." [51] Though God be sovereign in his decrees, and all his operations; that is, he has determined every thing and every event just as he pleased, being infinitely above all control by the will or power of any one; and under no obligation to any other being; yet they are not arbitrary, that is, determined and fixed without any reason why he should purpose and decree as he has done, rather than the contrary, or otherwise: But they are all infinitely wise and good, or the dictates of the most perfect wisdom. For if God decree or act, he must decree and act like himself, an infinitely wise Being. Infinite wisdom is able or sufficient to form the wisest and best plan of creation and providence, of a world or system, be it ever so large and complicated, and however many creatures, things and events, it may comprehend; and though it include innumerable existencies and events without any end. Such a plan is therefore formed and fixed upon by the divine decrees, which is of all other possible plans the wisest and the best: For if it were otherwise it would be so far disagreeable, defective, unwise, and wrong. The scripture therefore ascribes wisdom to God in all his works, by which his wise purpose and decrees are brought into effect. "O Lord, how manifold are thy works! In wisdom hast thou made them all." [52] "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" [53] The decrees of God are unchangeable; they are fixed from eternity, and cannot be altered, in any degree, or with respect to any thing, event, or circumstance. "The counsel of the Lord standeth forever, the thoughts of his heart to all generations." [54] "He is in one mind, and who can turn him?" [55] That the divine purpose is unalterable, is as evident and certain as that God is unchangeable; for alteration of God's design or decree is a change in God: And this necessarily supposes imperfection. And it is unspeakably undesirable and dreadful to suppose, that the infinitely wise and good purpose and decree of God, as all his decrees are, should be capable of any possible change or alteration; so as to fail of the most exact and perfect execution. And the more stable and fixed the infinitely wise decrees of God are, and the farther from all possible change, the more agreeable, and the greater ground of joy, are they to every one who is a friend of wisdom. It may be farther observed, concerning the decrees of God, that they extend to every thing, and every event, though ever so small, compared with others, and every the most minute circumstance that takes place, or will exist to eternity. For every one of these are necessary parts of the most wise and perfect plan; otherwise they could have no existence in it. And if one of these had been left out of the divine plan, it would have been so far less perfect, and really defective. It is not to be supposed that of any two possible existences, events, or circumstances of existence, there should be no difference in any respect; so that one could not be preferred to the other, by infinite wisdom, as better and more suited to answer the end proposed, than the other; though we, or finite discerning, may not be able to perceive any difference: Therefore infinite wisdom discerns and fixes upon that which is preferable and best, in every instance. No two proposed or possible objects, events or circumstances, being perfectly alike or equal in the view of omniscience, there is ground of choice and preference; so that the divine determination respecting the actual existence of all these, and their taking place in all respects exactly as they do, or will, is, in every instance, most wise: and no thing, event, or circumstance, would be in any other respect otherwise consistent with infinite wisdom. Jesus Christ teaches us that God's providence and care extend to the smallest things, and most minute circumstances, when he says to his disciples, "Are not five sparrows sold for two farthings? and not one of them is forgotten before God, or shall fall on the ground, without your heavenly Father: But the very hairs of your head are all numbered." It may be of some importance to observe here, that there is a distinction and difference between the decrees of God, and his foreknowledge, as the words are commonly used. Divine foreknowledge is God's foreseeing future existence and events, and knowing from eternity what would take place in all futurity, to eternity, or without end. This foreknowledge is not only to be distinguished from the decree; but must be considered as, in order of nature, consequent upon the determination and purpose of God, and dependent upon it. For the futurition or futurity of all things depends upon the decrees of God; by these every created existence, and every event, with all their circumstances, are fixed and made certain; and in consequence of their being thus: decreed, they are the objects of foreknowledge; for they could not be known to be future, unless they were so; and they were made so by the divine decree, and nothing else. If we may so speak, God foreknew all things, that were to come to pass, by knowing his own purpose and decrees, by which their existence was made certain. Had God decreed nothing respecting future existences, by creation and providence, there could have been no foreknowledge of any thing whatsoever. Hence the decrees of God may be certainly inferred from his foreknowledge; for the former must be as extensive as the latter; and nothing can be foreknown or seen to have a future existence, the future existence of which has not been made certain by a divine decree. All future existences, events and actions, must have a cause of their futurition, or there must be a reason why they are future, or certainly to take place, rather than not. This cause must be the divine decree determining their future existence, or it must be in the future existences themselves; for there is no other possible supposition. But the future existences could not be the cause of their own futurition; for this supposes them to exist as a cause, and to have influence, before they have any existence, even from eternity. And if they may be the cause of their own futurition, or become future of themselves, then they might actually exist of themselves; for by becoming future, their existence is made certain and necessary; therefore that which makes them certainly future, is really the cause of their existence. This therefore can be nothing but the divine decree, determining their future existence, without which nothing could be future, consequently nothing could be known to be future. They therefore who deny the doctrine of God's decrees, and yet acknowledge the omniscience of God, and that all future events were known to him from eternity, are really inconsistent: for if the world, or any creature, or any event, could be certainly future, without being made so by God, it can actually exist without him: for the existence of it is certain and necessary, and it cannot but exist, when once it becomes certainly future. Therefore, because the foreknowledge of God does necessarily imply and involve his decrees, the former is sometimes put for the latter, in the inspired writings. The following are instances of it. "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." [56] "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son." [57] "God hath not cast away his people whom he foreknew." [58] "Elect according to the foreknowledge of God the Father." [59] As the decrees of God are most wise, this necessarily supposes some end in view, and that which is best, the most excellent, important, and desirable that can be; for wisdom consists in proposing and pursuing such an end, in ways and by means in the best manner adapted to accomplish that end. When no end is in view to be accomplished by any purpose or work, if this can be, there is no wisdom; and if there be an end proposed and pursued, if this be not the best that can be proposed and effected, the purpose and pursuit is not wisdom but folly. And if the end proposed be the highest and best that can be; yet if the means fixed upon to accomplish that end, be not in all respects the best suited to accomplish the end proposed, this must be a defect of wisdom. Therefore infinite wisdom discerns without a possibility of mistake, what is the best end, most worthy to be set up and pursued, and fixes on this end; and discerns and determines the best means by which this end shall in the best manner be answered. And this determination is the same with the decrees of God, and involves or comprehends every thing that comes to pass, every event, great and small, with every circumstance, be it ever so minute; and fixes them all; unerring wisdom being exercised with respect to them all; so that to make the least alteration in any thing, event, or circumstance, would render the whole plan less perfect and wise. "The work of God is perfect. Whatsoever God doth, it shall be forever: Nothing can be put to it, nor any thing taken from it." That which is perfect is not capable of the least alteration, without being rendered imperfect and defective. This is true of the infinitely wise plan of the divine operations, and all future events, which was formed by the eternal purpose and decrees of God. If it be inquired, What that best, most important and desirable end can be, which must be proposed by infinite wisdom? The answer must be, that God himself, or that which respects him, is the end of his decrees and works. When the divine plan of operations was laid, there was nothing but God existing, or to be set up, or regarded as an end; and how could future existence be made an ultimate end with him, in proposing and causing it to exist? And when it does exist, it is infinitely less considerable and respectable than God; and as the dust in the balance; yea, as nothing, in comparison with Him. It would therefore be contrary to reason, and therefore contrary to infinite wisdom, to make creatures or the creation, considered as something distinct from God, the object of supreme respect in God's designs and works, and not God himself, whose existence is infinitely greater, more important and excellent, and who is the sum of all being. Wisdom must have supreme respect to him in every design, and in every operation, as the first and the last, and all in all. Which is the same as to say, God makes himself his end in all his purposes and operations. Divine revelation confirms this, in which God speaks of himself as the first and the last, the beginning and the ending, by which he represents himself as the first cause and supreme or last end of all things. And this is confirmed by the following passages, "For of him, and through him, and to him, are all things. [60] For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: All things were created by him, and for him." [61] Agreeable to this it is said, "The Lord hath made all things for himself." [62] God makes himself his end in his decrees and works, in being pleased with the exercise and expression, exhibition and display of his own infinite perfection and excellence: And determining to do this in the best manner, and to the highest possible degree, in his works of creation and providence. This exhibition, display or manifestation, is in divine revelation called the glory of God; and is there abundantly represented as the supreme end of all God's designs and works, which any one properly attentive to the Bible must have observed: It is therefore thought needless to illustrate this by a particular attention to those passages of scripture by which it is evident. This exhibition and display of the divine perfections, necessarily implies and involves, as essential to it, the communication of his own holiness and happiness to the greatest possible degree, which consists in effecting or producing the greatest possible moral excellence and felicity in his creation, or by his works. This consists hi the highest, the greatest possible good or happiness of creatures, whose capacities, circumstances, and their number, and all other things, circumstances and events, are contrived and adapted in the best manner to answer this end. The moral excellence and perfection of God consists in love, or goodness, which has been proved in a former chapter. This infinite love of an infinite Being, is infinite felicity. This consists in his infinite regard to himself as the fountain and sum of all being; and ills pleasure and delight in himself, in his own infinite excellence and perfection; and in the highest possible exercise, exhibition and display of his infinite fulness, perfection and glory. And his pleasure in the latter, so as to make it the supreme and ultimate end of all his works, necessarily involves and supposes his pleasure and delight in the happiness of his creatures. If he be pleased with the greatest possible exercise, communication, and exhibition of his goodness, he must be pleased with the happiness of creatures, and the greatest possible happiness of the creation, because the former so involves the latter that they cannot be separated; and may be considered as one and the same thing; and doubtless are but one in the view of the all comprehending mind; though we, whose conceptions are so imperfect and partial, are apt to conceive of the glory of God, and the good of the creature, as two distinct things, and different ends to be answered, in God's designs and works. [63] Thus whatsoever comes to pass from the beginning of time to eternity is foreordained, and fixed from eternity by the infinitely wise counsel and unchangeable purpose of God. He being infinite in understanding, power, wisdom and goodness, must perfectly know, what was the wisest and best plan of creation and providence, of operations and events, which includes everything desirable and good, and excludes whatever is not so; and he must fix upon this plan, without any possible error, and determine to prosecute it; for if any thing be left undetermined and uncertain, even the most minute existence, event, or circumstance and appendage of any existence or event, it must be owing to a defect in wisdom and goodness, or in power to execute. No truth ever was, or can be more demonstrably certain than this; and none can be more agreeable to wisdom and goodness, or more important. If a man be to contrive and make any machine or building, the end which it is to answer must be in view, and fixed; and the plan of his operation must be laid, including every thing that is to come into the composition, so as in the best manner to answer the end designed. And the more skill and wisdom the workman has, the more clear and perfect will be his idea and view of the whole plan, and of every part, even the most minute, which is included in it; and the more fixed and determined he will be to prosecute this plan, without the least variation from it. And if he have skill and wisdom sufficient to lay a perfect plan of operation, without the least mistake or error, he will be esteemed and prized above all others of less skill; and the more certain and fixed his plan of operation is, and the farther he is from a disposition to make any alteration, or a possibility of being impeded in his work or unable to execute his design, according to his present purpose, the more agreeable it will be to all who are interested in his work which he is to execute; and to all who have the least spark of wisdom and goodness; and that in proportion to the excellence and importance of the design. What a source of unspeakable satisfaction and joy must it then be to all the children of wisdom, that the most High, omnipotent, infinitely wise, just and good, has laid a plan to express and exhibit his own character; which therefore must be wise and good, like himself; and which comprehends and fixes every thing, and all events, from the greatest to the least, from the first to the last; and which is absolutely perfect, infinitely wise, and comprehends all possible good; so that not the least thing, event, or the smallest appendage and circumstance, can be altered, left out, or added, without rendering it less desirable, excellent and perfect! And is it possible that any one who is not unfriendly to infinite wisdom and goodness, and to the most absolute perfection and excellence, should have the least objection to this? Yea, will he not highly approve of it, and make it the ground of his chief comfort and joy? And is not this infinitely preferable to a world and series of events, if this were possible, fixed by blind fate, or existing and taking place by mere, undesigning chance? Most certainly this demonstrable truth, that God has, by the infinitely wise counsel of his own will, from eternity foreordained whatsoever comes to pass, is infinitely more desirable than any other supposition whatever, were it possible; and is a foundation on which a pious mind, a true friend to God, may rest with the greatest security and satisfaction. And if he should give this up, what support and comfort could he have? Where could he fly for refuge from evil? He must fall into the most awful darkness, and horror. Objection, It is granted that this doctrine of the divine decrees, as it has now been stated, might readily be admitted as certain and desirable, were it possible, and was it consistent with known fact, which it most certainly is not: Therefore, however great and clear the evidence of this doctrine may seem to be; and though it appear most desirable that all events should be determined by infinite wisdom and goodness; yet it cannot be true, because it is impossible and inconsistent with what has actually taken place. It is impossible, because inconsistent with moral government, and with the freedom and moral agency of creatures; and so excludes all possibility of virtue or vice, praise or blame, reward or punishment. And if this doctrine were consistent with all this; yet it is inconsistent with the evil which has taken place, both moral and natural evil, which could have no place in a plan formed and fixed by infinite wisdom and goodness, and comprehending the greatest possible good. Besides, to suppose all this evil was foreordained by God, and takes place in consequence of his purpose and decree, represents the Most High as the origin, cause or author of it all, even all the moral evil in the universe: And what can be more shocking and horrible than this! In this objection are three distinct things, which re<< quire a separate and particular consideration. First. It is to be inquired. Whether the doctrine of God's decrees, whereby he hath foreordained whatsoever comes to pass, is inconsistent with the liberty and moral agency of creatures, by fixing all events and all actions, so as to render them infallibly certain. And here it may be proper to observe several things, in order to prepare the way to a more clear determination of this question. 1. If the doctrine of God's decrees be inconsistent with the freedom and moral agency of man; then the foreknowledge of God is equally so: Therefore the objection under consideration is as much against the latter, as it is against the former. For if it be foreknown what events and what actions will take place, then they must be fixed and certain; since it is a contradiction to say, an event is certainly foreknown, and yet it is uncertain whether it will come to pass; just as great and palpable a contradiction as to say, an event is certain and fixed, and yet precarious and uncertain whether it will take place or not. Nothing can be the object of the divine foreknowledge, which is not fixed as certainly future. If it be not fixed by the decree of God, it must be fixed by blind fate, or by something else, if this were possible; and this surely is as inconsistent with the freedom of man, as if fixed by the counsel and decree of God: Yea, infinitely more so. This is observed, to show that he who makes the objection under consideration, and yet believes the foreknowledge of God, is inconsistent with himself; and must, would he be consistent, withdraw his objection, or give up the doctrine of God's foreknowledge. II. It being confessedly so very important and desirable that whatsoever comes to pass should be determined and fixed by infinite wisdom and goodness, if this can be done consistent with moral government; and since God is infinitely great, powerful and wise, there is reason to conclude this is not impossible; but that both are perfectly consistent: Is it not presumption and arrogance for fallen man, ignorant and deceived in a thousand things, peremptorily, and with assurance to determine that it is impossible with God to make creatures, who shall be absolutely dependent upon him, in all respects, and so as to act perfectly conformable to his most wise plan, and fulfil his counsel, and yet exercise all the freedom necessary to moral agency? If this were certainly known to imply a contradiction, it might safely be pronounced impossible: But since many things have appeared to short sighted, partial man, inconsistent and impossible, and have been confidently pronounced to be such, which afterwards have been found to be otherwise, it may be so in this case. And if both these be really and perfectly consistent, how happy! Let this point then be examined without prejudice, and with the utmost care and attention, reviewing it again and again. And if the consistence may be discovered, what matter of consolation and joy will it afford! III. It does not appear from our feelings and experience, that a previous certainty respecting our actions in the least takes away or diminishes our freedom and moral agency. We feel ourselves free and accountable in our voluntary actions; and the supposition of a previous certainty that we should act just as we do, does not alter our feeling ourselves free, and knowing we act so, so far as our experience is to be regarded. Is not this a just ground of suspicion at least, that all objections and reasonings against this, by which it is concluded to be impossible, are fallacious and without foundation: Especially when it is considered, that a mistake respecting the divine decrees and superintendency, determining and fixing all events, which are so infinitely high, and above our reach; or about the nature of human liberty, &c. will lead to groundless and very erroneous conclusions on this point? IV. Since it is so consonant to reason, and even demonstrably certain, that a Being of infinite understanding, power and wisdom, who is absolutely independent, and on whom all creatures and events wholly depend, must determine and foreordain whatsoever comes to pass; and at the same time it is equally certain that men are free and moral agents: And since Divine Revelation most expressly and abundantly asserts both these; he who admits and believes them both to be true, however unable he may be to reconcile them, and show or conceive how they are consistent, acts a more reasonable and wise part, than those who reject one as not true, and impossible, merely because they cannot see their consistence. There are innumerable instances in the scriptures of God's determining and foretelling the voluntary actions of men, and the events dependent on them: And yet, in those actions, they are represented as free and accountable, as sinful or virtuous, and blameable or commendable; as much so, as if their actions had not been thus fixed and foreknown. There is not perhaps a prediction in the Bible, which is not an instance of this; and most of those predictions do fix and declare to be certain, innumerable voluntary actions of men, which are either expressly foretold, or necessarily implied in the prophecy. Only a few instances, out of the many, will here be mentioned, as sufficient to illustrate this observation. The conduct of Pharaoh and the Egyptians, towards the children of Israel, was determined and foretold long before it took place, to Abraham and to Moses: And yet they were considered and treated as moral agents, and culpable, and were punished for those very actions which were foreordained and foretold. God said to Abraham, "Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also, that nation, whom they shall serve, will I judge." And God told Abraham that he would bring his seed from Egypt into the land of Canaan, after four hundred years, which event depended on millions of millions of voluntary free actions of that people, and of others. And he promised the same thing to Moses, and that they should hearken to him, when he seat him into Egypt to deliver them; and that they should worship God in Mount Sinai; and he said to Moses, "I am sure that the king of Egypt will not let you go. And I will stretch out my hand, and smite Egypt, and after that, he will let you go." God told Moses that the people of Israel would apostatize after his death, and practise idolatry, &c. and that he would punish them for it. Upon which Moses said to them, "I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you: And evil will befal you in the latter days, because ye will do evil in the sight of the Lord, to provoke him to anger, through the work of your hands." The rise, grandeur and ruin of particular kingdoms and empires are foretold as fixed and certain, which depended on innumerable voluntary actions of innumerable men, and could not be accomplished without them; which therefore must be fixed and certain. The Persian, Grecian and Roman empires, are instances of this, as well as many other kingdoms. The evil that Hazael did to the children of Israel was foretold, and therefore determined and fixed, long before he did it. And the particular actions of Cyrus, and of Josiah, were determined and foretold long before they were born: Yet this did not render them the less free and accountable as moral agents, in what they did. But one instance more, among the many thousands that might be produced from the Bible, will now be mentioned. It is that of the Jews crucifying our Lord. It was before fixed and written that thus it must be; and by their voluntary conduct in this affair, God fulfilled those things which he before had shewed by the mouth of all his prophets: And, in putting Christ to death, they did the very things which his hand and counsel determined before to be done. Surely he who will well attend to this must be sensible that to say, that God's foreordaining whatsoever comes to pass, is inconsistent with the liberty and moral agency of man, does at the same time affirm, at least implicitly, that it is impossible the Bible should be from God. Therefore, seeing the previous infallible certainty of all things which come to pass is necessarily implied in the foreknowledge of God, and the former cannot be rejected, without denying the latter: And since reason teaches that a Being of infinite power, wisdom and goodness, on whom all things absolutely depend for their existence, and every mode and circumstance of it, must determine by the counsel of his own will, and foreordain whatsoever comes to pass; and that it is infinitely important and desirable that he should do it, and that all events should be determined by infinite wisdom, rather than by any thing else: And since, according to our own feeling and experience, this is consistent with our freedom and moral agency: And since Divine Revelation abundantly asserts both these; and declares men to be moral agents, and accountable in those actions which have been foreordained and fixed by divine counsel and decrees; and therefore to deny these to be consistent, is really to renounce the Bible: When all these things are well considered, will it not appear to be amazing boldness, and the height of stupidity and arrogance, in a fallen, short sighted, ignorant man, liable to a thousand prejudices and mistakes, confidently, and without hesitation to pronounce these two doctrines absolutely inconsistent with each other? How much more modest, reasonable, and becoming us, is it to believe them both to be true and perfectly consistent? And if any have not yet been able to see how they may be reconciled; let them not rashly conclude that no man ever did, or ever will see their consistence with each other, and reduce it to a plain demonstration: Nor ought they themselves so to despair of receiving light and full satisfaction on this point, as to neglect ail means and attempts to obtain it; but aught rather, with a proper sense of the importance of the matter, and their accountableness to God, for their belief and feelings respecting it; and with humble, fervent, constant application to the Father of Lights, for a wise and understanding heart; carefully to attend to the subject, and diligently improve every opportunity and advantage they may have to obtain that understanding which is pleasant to the soul, and more precious than the finest gold. Attention to the foregoing preliminaries, it is hoped, has, in some measure, prepared the mind to a careful and candid examination of this point, about which there has been so much dispute in our world. Therefore the question will now be resumed, which is, How the divine decrees, foreordaining whatsoever comes to pass, can be consistent with the freedom and moral agency of man? There can be no light respecting this question; nor can it be determined, without proper, precise and consistent ideas of both these subjects, about which the inquiry is made, the divine decrees, and the freedom essential to moral agency. Without this, it will be impossible to determine whether they be consistent with each other, or not; and if we affirm, or deny, we shall talk in the dark, "not knowing what we say, or whereof we affirm." My neighbour now comes into my study, and asks, whether a table he has made for me, can be introduced and have room here? I ask him, what is the length and breadth of it? He answers, it is three yards square. I tell him, it can then be of no use to me, nor can it be introduced. He is confident I am mistaken. And after some dispute, we at length conclude to take a common measure and apply it to the table, and to my door and study. Upon this the matter is soon decided, and it is found that the former agrees exactly with the latter; for his yard-stick was found to be but twelve inches long. To prevent, as far as possible, all mistakes concerning the doctrine of God's decrees, it must be observed, that it may be justly considered as a medium between the two extremes, viz. of a supposed fatality in all things; every thing, and all events, being unalterably fixed by blind and undesigning fate on the one hand, and on the other, of a perfect contingence and uncertainty respecting all future events, there being no cause or reason of their taking place; but all things come to pass by mere chance. It would be infinitely undesirable, and dreadful, if either of these opposite extremes were true, or possible, as they certainly are not, each of them implying such absurdity, contradiction and impossibility, that it may be presumed no one ever yet had a real idea or conception of either. All things, and every event, are indeed fixed by the decree of God; but they are wisely, and therefore most happily contrived and adjusted, as has been before observed, so as to make one most wise, consistent, and absolutely perfect plan: And in which the freedom and moral agency of rational creatures are effectually secured (if this can be done by infinite wisdom, clothed with omnipotence; and whether this be possible is now to be considered) and made a necessary and essential part of the divine plan. This leads more particularly to observe, that this doctrine does not imply, but totally excludes a notion, which many have had of the divine decrees, which supposes that certain events, especially those which are the greatest and most important to man, are fixed and made certain, independent of the agency of man, and of any means whatsoever; and wholly unconnected with any thing of this kind; so that they will come to pass just as they are decreed, let man's conduct be what it may. For instance, they suppose that if the time of a man's death be appointed; he will live to that time, whatever means necessary to preserve his life shall be neglected, as eating and drinking, &c. and whatever may be done to take away his life. And if it be decreed that a particular person shall be saved, or he be elected to life, he shall certainly be saved, let him conduct as he will; and though he live and die in impenitence and unbelief: And if he be not elected, he must perish, let him do what he can, and though he sincerely seek salvation, and however humble, penitent and obedient he may be.--The scripture doctrine of God's decrees does not imply, but absolutely excludes, such an absurd notion and fatality as this; and makes the use of means, and agency of man, as important and necessary, in order to accomplish any proposed end, as if there were no decree respecting it: And, indeed, much more so: For if there were no appointed connection between means, and the attempts and exertions of men, and the end, then they would be of no importance, and have no tendency to the end; and there would not be the least reason or encouragement to do or attempt any thing, or use any means to accomplish any end whatsoever. It cannot with truth be said, that according to the doctrine of God's decrees, he who is elected to salvation, shall be saved, let him do what he will, and live and die in impenitence and unbelief; for there is no election or decree inconsistent with the declaration of Christ, "He that believeth not shall be damned." They who are appointed to salvation by the decree of God are "elected according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience." And none are appointed to destruction, whether they believe or not; for "he that believeth shall be saved." This is particularly observed here, because the true scripture doctrine is so generally misunderstood in this point, and consequently misrepresented; especially by those who do not believe this doctrine, but oppose it. The doctrine of God's decrees, including the means as well as the end, and connecting one with the other, so as to render the former important and necessary as the latter, as has been now stated and explained, in opposition to the absurd notion of fatality just mentioned, may be illustrated by a piece of history which we have in the Acts of the Apostles. [64] The apostle Paul being in a terrible storm at sea, and "all hope that they should be saved was taken away," had a revelation from heaven, that not one of them in the ship should lose his life; but they should all get safe to land. Upon which he stood forth, and declared it unto them, and his assurance that this revealed decree would come to pass. Thus Paul and his company were elected to be saved from the danger of the sea; the preservation of their lives was unalterably fixed, and certain. Yet, soon after this, while they were yet in danger, and the seamen, who only could manage the ship, were about to quit it, to provide for their own safety, "Paul said to the centurion, and to the soldiers, except these abide in the ship, ye cannot be saved." Here the doctrine of the fatalist above mentioned is contradicted, and declared not to be true; and that the decree, making their salvation absolutely certain, did not exclude the necessity of the use of means, in order to its taking place; but included this, and made their agency in the use of means important and necessary, there being a connection between these, and the end. It appears that in this instance, the means, and the exertions and agency of those who were to be saved, were as much appointed and fixed, as their salvation: and the latter could not come to pass without the former. And this is equally true of ail other instances of the purposes and decrees of God; so that this instance is an illustration of all others that can be mentioned, or that do exist. And they who separate the means from the end, and say, or expect, that what God has appointed will come to pass, whether any means are used to bring it to pass or not, do separate what God has joined together by infallible connection. And they assert what is not true, and believe and trust in a falsehood. And, by the way, if Paul and his companions were free moral agents in all they did in this affair, and which was necessary in order to their getting safe to land; and the declared decree respecting it, which fixed the whole train of actions and events that took place, w as not in the least inconsistent with their acting freely, but implied it; and they felt, and really were, as perfectly free as if there had been no decree in the case: Then the divine decrees, by which all events are made certain, cannot, in any instance, be inconsistent with the free moral agency of men. But no one, it is presumed, who reads this story, or ever has read it, thought or can think, that their freedom was taken from them by this decree, so as to render them no longer moral agents; or that it could have the least influence in rendering them in any degree, less free and accountable in their exercises and conduct on this occasion: And it would not alter the case a whit with respect to their freedom and moral agency, had there been no decree determining what should take place; and had there been no previous certainty whether they should be saved or perish, or how they would conduct in those circumstances, and at that time. Does not every one who attends to this story, and consults his own sense and feeling, consider them as exercising all desirable or possible liberty of action, and blame or approve of their conduct, as much as if there had been no decree respecting it, and the event? If so, then we have the verdict of the common sense and feelings of mankind in favour of the consistence of the doctrine of the divine decrees, with human liberty and moral agency. What need is there then of proceeding any farther on this subject? However, as more light may perhaps be thrown upon it by considering what is free moral agency, and wherein it consists; it may be of advantage to attend to this matter more particularly; by which it is hoped it may be more clearly seen, whether this moral freedom be consistent with the certainty of all events, which is implied in the doctrine of the divine decrees; and if consistent, how they are so, and may be perfectly reconciled. It has been before observed, that nothing can be determined on this point, without forming an idea of the liberty essential to moral agency, and determining what it is, and wherein it consists: For he who knows not what liberty is, is not in a capacity to determine what is consistent with it, or what is inconsistent. Men will differ on the question before us, as they have different notions respecting human liberty; and if they be agreed in this, they will agree in the decision of it. The question then is. What is liberty? What is that freedom which is essential to moral agency? The only way, perhaps, for any one to obtain the most satisfactory answer to this question, is to consult his own feelings, and inquire what that is: what are the exercises and exertions in which he supposes, yea, is certain, he acts freely, and is a moral agent. He will doubtless find that the internal freedom of which he is conscious, consisteth in his voluntary exercises, or in choosing and willing; that he is conscious that in all his voluntary exertions he is perfectly free, and must be accountable; and has no consciousness or idea of any other kind of moral liberty; or that the liberty he exerciseth hath any thing more or less belonging to it; or that it could be increased, or made more perfect freedom, by the addition of any thing that is not implied in willing and choosing. [65] He may indeed not be able to accomplish the thing or event which is the object of his choice; and, in this respect, be under restraint; but this is not inconsistent with his exercising perfect freedom in his choice, and in all his voluntary exertions, or in all he does with respect to such object or event. And in these exercises of will and choice his moral character does wholly consist; and therefore here he looks, even to his inclination and choice to determine what is his moral character, whether he be sinful or virtuous, and approves or condemns, according as he judges of the nature and quality of his inclination and choice; and they appear to him to be right or wrong, according as they are conformable or not to the rule or law, under which he considers himself placed. And where can freedom, moral agency, virtue and vice be found, if they consist not in voluntary exercises? Shall we look to something which takes place in our minds antecedent to choice and voluntary action, by which acts of choice are determined, and out of which they spring, and place liberty and virtue and sin in that? This will be to place these wholly in that, in which we have no concern as agents, as we are no more active in that which precedes our exercise of will and choice, than a rock or tree; or than we were in those events which took place ages before we were born. Shall liberty and moral agency be considered as consisting in what follows the exercise of will, or voluntary exertions, and takes place after the will ceases to act? There is indeed as much propriety and reason in placing them here, as in any thing that is antecedent to the exercise of will: But surely no man in his senses can imagine, that there is the exercise of liberty and moral action, where there is no liberty, choice or action, whether it be antecedent to these, or consequent upon them, and after they cease. When our will and choice are over, or we cease to will, our agency is at an end; and most certainly there can be no liberty exercised, when there is no exercise of any kind, no action. If voluntary action, or the exercise of will and choice, be not freedom and moral agency: and if all virtue and sin do not consist in this, and are not to be found here, even in the will and choice itself; it will be impossible to find them any where, or that there should be any such thing: And they are therefore but empty names. Every exercise of the will in choosing or refusing is the exercise of freedom: And it is impossible for man to will and choose without exercising moral liberty; and as impossible to exercise liberty without voluntary action, or exercising choice. Therefore, to say a man is not free in exercising will and choice, is to say he is not free in that, in which freedom wholly consists, and is the only possible exercise of liberty; or that he is not voluntary or does not choose in willing and choosing: And, it is no more improper and absurd to ask, whether a man is rational in reasoning, or to say he is not, than it is to ask, whether he is free in willing and choosing; or to affirm that he is not. And that because the exercise of freedom and the exercise of will, are convertible terms, and are indeed one and the same thing; as really as reasoning is the exercise of reason; or existence is existing. And if there be any such thing as moral agency, it consists in the exercise of will and choice, and in nothing else: and virtue and vice, praise and blame, are predicable of this only, and belong wholly to the exercises of will or voluntary action, and are as the inclination, will or choice is. [66] It may therefore be safely presumed, that no man, by consulting his own exercise and feelings, or in reasoning properly about them, ever had any other idea or conception of liberty, and that moral agency by which he is accountable for his exercises and conduct, but that which consists in voluntary action, or in will and choice; though many have confused and bewildered themselves on this point, by using words without any real meaning, and with mere chimeras and imaginations, which are perfectly inconsistent, and have no real existence. For instance; it has been often said, that there can be no liberty in man without a self determining power; and that freedom consists in this, even in determining his own volitions, what they shall be, Sec. Upon this it may be observed, that if it be meant, that man himself exerts his own volitions, and they are his own actions, and that he determines his own choice in actively willing and choosing; so that there can be no choice without his exertion and activity, and where he is wholly passive; and that, in this sense, he is the cause and author of his own volitions; then nothing is meant more than will be granted, and has been asserted above, viz. that he does act in willing and choosing, and is really the author, or actor of his own acts. But if by self determining power be meant, a power or capacity to determine, previous to any act of choice, what he will choose, (which must be their meaning, if they are not satisfied with that now expressed; and if that which is self contradictory can be said to have any real meaning) then what they mean to assert is, that in order to a man's being free in his choice, he must, by a foregoing act of power, exerted before he begins to will and choose, determine what his choice shall be. That is, he must act and determine, before he begins to act by choice; or he must make a choice before he begins to choose, and in order to it; which cannot be exceeded in self contradiction and absurdity: It being as absurd as to say, that a man can have no motion unless he do, previous to all his motion, move himself; that is, move himself before he begins to move. Or that his existence was produced by an exertion of his own, before he existed, putting himself into existence. Agreeable to this notion of a self determining power, and in support of it, it is said, that a man cannot be free in his voluntary actions, unless he has a freedom to either side; that is, has a freedom to choose or refuse, to prefer one thing, or the contrary; or has power and freedom to choose that, which is directly contrary to that which is actually the object of his choice. If by this be meant that whenever any one freely chooses any particular object or act, or is inclined any particular way, he is at liberty to prefer a contrary object or act, and to incline the contrary way, if he please, or wills and chooses so to do; this is no more than to say, that in the exercise of liberty, a man must choose agreeable to his choice; or has his choice; that is, must be voluntary: And therefore is not a contradiction to that which has been above asserted, viz. that liberty consists in the exercises of will and choice, or voluntary action. But if by a freedom to choose either side, be meant, that in order to the exercise of a free act of choice, he must, at the same time, be as much disposed or inclined to choose the contrary, or be no more inclined one way than the other; there is no need of saying any thing to expose the absurdity and inconsistence of this, to those who allow themselves to think: For it is the same as to say, that in order to a moral agent's choosing freely, he must really have no choice; or when he inclines one way, in order to be free, he must be equally inclined the contrary way, so as to make no preference of the one to the other. This assertion, thus understood, (if such an inconsistence, which destroys itself, can be properly said to be understood) is inconsistent with any possible liberty, and with all preference and choice, moral agency, virtue and vice, and utterly excludes all these out of the universe. They who have contended for a self-determining power, as essential to the freedom of moral agents; and a freedom to either side, as now mentioned, do hold to what they call a liberty of indifference. That in order to the exercise of free choice, in the time of choosing or making a preference, or immediately antecedent to it, there must be no inclination of the mind to one thing more than to another; and that every act of choice must arise out of a perfect indifference to either side, by a sovereign determining act, turning the will one certain way, and causing or producing an inclination, where there was none before. It is not needful to point out all the absurdities of such a notion; as supposing an exertion or act of the mind, previous to an act of will or choice (by which alone the mind can act) determining what the choice shall be; and that while the mind is perfectly indifferent, as to any preference or choice; and so inclination and choice must originate from, and rise out of that which is no inclination or choice; as its true cause, in order to be a free choice! And yet liberty does not consist in this free choice; for there is no indifference in choice; but it lies in that indifference to all choice or inclination, which is as far from choice as nonentity is from existence; and which by some inconceivable, impossible exertion of its own, produces inclination or volition, as contradictory to itself, as nothing is to something! These things have been observed, to confirm the truth under consideration, viz. that liberty, moral agency, virtue and vice, blame and praise worthiness, consist wholly in the exercise of will and choice, made in the view of motives; and in nothing else beside, or which is antecedent to, or consequent upon voluntary action. That this is the highest and most perfect liberty in nature; and no other freedom of moral agents can be conceived of, or is possible. That this is the freedom which we feel and experience, when we consider and pronounce ourselves free; and that of which we have an idea in others, when we view them as accountable for their conduct, as virtuous or vicious, and worthy of praise or blame, reward or punishment. [67] And now, from the view we have had of the doctrine of God's decrees, and of the nature of human liberty and moral agency, and in what they consist, it may be easily determined whether they are consistent with each other; and that their perfect consistence is demonstrably clear and certain. For if liberty and moral agency consist in the exercise of will and choice, or voluntary exertions; which is all the liberty of which we are, or can be conscious, can have any conception, or is possible, as has been shewn; then the absolute fixedness and certainty of all events is perfectly consistent with liberty: For though all events be decreed, and every motion and exercise of the will, and all moral actions, be determined from eternity, this is so far from destroying the liberty of man, that it establishes it, and makes it certain, viz. that he shall thus will and choose. The exercise of this liberty and agency is as important and necessary, as if there were no fixed certainty of events; and more, much more so. This liberty is consistent with the moral agent's absolute and universal dependence on God, while he acts freely and is under moral government and is accountable to the supreme Being, in all those exercises by which the events comprehended and fixed in the divine infinitely wise plan, do come to pass: This therefore is the only desirable as well as the only possible liberty. If there were, or could be any other liberty of moral agents, it would be infinitely dreadful! As it would be inconsistent with the real, absolute supremacy of the Deity, and with his perfect universal providence, and infinitely wise, uncontrolled government. Secondly, It is to be considered whether the evil, both moral and natural, which has taken place, and may continue without end, be really inconsistent with the decrees of God, foreordaining whatsoever comes to pass. It is probable that the existence of evil in God's world, and before our eyes, has been with many the chief, if not the only ground of dissatisfaction with this doctrine, and the opposition made to it. If no action or event had taken place, but such as appeared to men perfectly right, wise and good; and therefore most agreeable and desirable, none surely would object against God's ordaining every thing that was to take place, in the best manner possible. But since evil has actually taken place, both sin and suffering; and is like to continue forever, to a dreadful and amazing degree; men have been ready to think and say, "Surely this world had been infinitely better, more desirable and happy, if all evil had been effectually and forever excluded, both moral and natural; and nothing but perfect, eternal holiness and happiness had taken place. This is certainly an imperfect, disorderly, confused system, undesirably marred, and in a great measure ruined, by the rebellion of creatures against their Maker, and their consequent sufferings. How then is it possible that an infinitely wise, powerful and good God, should decree and foreordain all this? To say he has done it, is rather to represent him as unwise and evil, than wise and good; though this might be done, consistent with the freedom and moral agency of man." It is of great importance that this difficulty and objection should be removed, if possible; for it is not only an objection against God, foreordaining whatsoever comes to pass; but is equally irreconcileable with his supreme, uncontrolled, wise and good government of the world. This leads to observe, I. This objection does not really lie against those who hold that God has foreordained whatsoever comes to pass, more than against those who do not admit this doctrine. And therefore it is far from being just, or agreeable to truth, to consider and represent it, as militating only, or in a peculiar manner, against such a doctrine. For, if the matter be well considered, it will appear, that the objection may be with equal reason and force urged against the objector himself, or those doctrines which he professes to believe. This difficulty, if it be one, is not peculiar to predestinarians, but is common to all, who believe in one supreme, infinitely powerful, wise and good Creator and Governor of the world. It has therefore been represented as the Gordian knot in philosophy and theology, and a question above all others unanswerable, Whence cometh evil? God is infinitely good; and therefore could not be willing or consent it should take place: But it could not take place, contrary to his will; for he is infinitely wise; and therefore must know how it might be prevented; and he is almighty, and nothing is impossible with him; therefore he was able to prevent it, if he had pleased to do it. How then is it possible that evil should take place, under the government of this God; while he sits at the head of the universe; has all things in his hand, absolutely dependent upon him, and rules infinitely above all control? This question cannot be answered, on any plan, to the satisfaction of a rational, inquisitive mind, or the difficulty in any measure solved, unless it be supposed and granted, That all the evil which does take place, is necessary for the greatest possible general good; and therefore on the whole, all things considered, wisest and best that it should exist just as it does. All who believe the divine foreknowledge, or admit that an infinitely perfect Being made and governs the world, must adopt this solution, and grant that, on the whole, it is best that evil, moral and natural, should take place; or be left wholly without any satisfactory solution at all: And indeed, they do either expressly or implicitly grant it, however they may differ as to the mode of explaining the matter, and the reasons why it is better that evil should exist, than otherwise. They who oppose the doctrine of the divine decrees, and yet allow that God could have prevented evil taking place, had he pleased to do it, cannot account for his not preventing it, unless they allow that he saw it was on the whole best, that it should not be prevented; and therefore it was, on the whole, best it should exist. And they who suppose that sin could not be prevented, if God made free moral agents, and continued them in the exercise of their freedom; and account for the introduction of evil in this way; yet must grant that, all things considered, it was better that there should be sin, rather than that there should be no moral agents; and that the system or plan which includes evil, is the best that was possible. For if God foresaw, that if he made moral agents, vast numbers of them would, in the exercise of their freedom, fall into sin and ruin, he would not have made them, and continued them in the exercise of their liberty, if it were not best, on the whole, that evil should take place; and if this was not preferable to any other possible plan; and he did not, all things considered, choose that evil should exist, just as it does. For to say that God made free moral agents, when he knew that they would sin, if he made them; and yet knew that it was not best, all things considered, that moral evil should exist; is to say, that he is neither wise nor good, as well as not omnipotent. This is so plain that it is needless to say any more to make it intelligible and evident to the lowest capacity. And the same thing, in effect, must be granted even by them who deny the divine foreknowledge of the actions of creatures made free. For if God knew that sin might possibly take place, if he made moral agents; and at the same time knew that it was not, all things considered, best that it should take place; but infinitely to the contrary, it could not be best to make any such creatures, and run this dreadful venture; and open a door for the possible introduction of this infinite evil, which never could be remedied: and therefore it was not consistent with wisdom and goodness to make them free, and continue them so, on this supposition. They must therefore grant that it was, in God's view, on the whole, better that evil should take place, and to have the world fall into sin and ruin, than not to create moral agents, and have no moral kingdom; and that he preferred such a world, and to have sinful miserable creatures, rather than not to create; or they must allow that their God was deceived, and is dreadfully disappointed, and now heartily wishes he had not created; or is neither wise nor good: Which is to have no God, or something infinitely worse! It must therefore be observed, II. It is abundantly evident and demonstrably certain from reason, assisted by divine revelation, that all the sin and sufferings which have taken place, or ever will, are necessary for the greatest good of the universe, and to answer the wisest and best ends; and therefore must be included in the best, most wise and perfect plan. 1. This appears evident and certain from the being and perfections of God. God is omnipotent; his understanding is infinite, and he is equally wise and good. He is infinitely above all dependence and control; and hath done, and can and will do whatsoever pleaseth him. It hence is certain that he will do no thing, nor suffer any thing to be done or take place, which is not, on the whole, good, wisest and best, that it should take place, and is not most agreeable to infinite wisdom and goodness. It is impossible it should be otherwise. Therefore, when we find that sin and misery have taken place in God's world, and under his government, we may be as certain that it is, on the whole, best it should be so; and that all this evil is necessary in order to answer the best ends, the greatest good of the universe, as we can be, that there is a God, omnipotent, and possessed of infinite wisdom, rectitude and goodness; and he who denies or doubts of the former, equally questions and opposes the latter. If it be once admitted that any evil, or the least event may, or can take place, which is not, on the whole, best, and therefore not desirable that it should be, it must with equal reason be granted, that nothing but evil, and what is, on the whole, undesirable, may take place; and that the universe may become wholly evil, or infinitely worse than nothing: And all would be left without any ground or reason to trust in God, or any thing else, for the least good for himself, or any other being. The divine perfections and character are the only security against this, and are the ground of an equal certainty that nothing has taken place, or ever will, which is not on the whole best, or necessary for the greatest good of the whole. And this is a sure and ample foundation for the trusty confidence, comfort and joy of him who is a true friend to God, and desires the greatest good of the whole; and consequently is irreconcileably opposed to every event which is not, on the whole, wisest and best. If this foundation were taken away and destroyed, what could the righteous, the truly pious and benevolent do? They must be left without any possible support, and sink into darkness and wo! There can nothing take place under the care and government of an infinitely powerful, wise and good Being, that is not on the whole wisest and best; that is, for the general good; therefore, though there be things which are in themselves evil, even in their own nature and tendency, such are sin and misery; yet considered in their connection with the whole, and as they are necessary in the best system, to accomplish the greatest good, the most important and best ends, they are in this view, desirable, good, and not evil. And in this view, "There is no absolute evil in the universe." There are evils, in themselves considered; but considered as connected with the whole, they are not evil, but good. As shades are necessary in a picture, to render it most complete and beautiful, they are, in this view and connection, desirable; and the picture would be imperfect and marred, were they not included in it; vet considered separately, and unconnected with the whole, they have no beauty, but deformity, and are very disagreeable: So moral evil is, in itself considered, in its own nature and tendency, most odious, hurtful and undesirable; but in the hands of omnipotence, infinite wisdom and goodness, it may be introduced into the most perfect plan and system, and so disposed, and counteracted in its nature and tendency, as to be a necessary part of it, in order to render it most complete and desirable, [68] It has been said by some, that it is not becoming us, but presumption and arrogance, to say, that the system in which moral evil takes place is, on the whole, preferable to one in which it is wholly excluded; and is, all things considered, the best system, containing the greatest good. It is said, we are infinitely unable to determine this, unless we could comprehend the whole of each opposite system, and compare them together, and without error, determine the advantage of either, and see the good of each in their final issue, and exactly balance the account. The weakness, error, and impiety of such an objection, will be sufficiently discovered and exposed, by observing, that though man is infinitely unequal to this, to take a comprehensive view of all possible systems, and determine which would be the best, and comprehend the greatest possible good; and is far from seeing all the ends that moral evil will answer; and though he could not see how it could be the occasion of any good, and why a plan, in which all evil is forever excluded, is not infinitely preferable to that in which evil exists and continues forever: Yet we know that One, infinitely able to judge and determine in this matter, has actually chosen and fixed upon a system in which moral evil takes place, and preferred it to all other possible systems; from which known fact, we may be as certain, that it is, on the whole, the best possible system, containing the most real good, as we are, that he is omnipotent, infinitely wise and good; and to question the former, is equally to deny, or doubt of the latter. If God be infinitely perfect, wise and good, his plan of operation, and all his works, must be so too; and we cannot entertain the least doubt whether it be not, on the whole, best, and for the greatest general good, that evil should take place, without impeaching the divine character and perfections. And to say that it would have been better, on the whole, if sin and all the consequences of it had never taken place, is the same as to say, that God is neither wise nor good, or had not power to execute what he saw was best, and desired to do, had he been able. It is not necessary that it should be determined and known what is the greatest good; or what is the best plan to effect this, were it known in what it consists, in order to decide this matter. It is enough, that God knows and has certainly fixed upon the wisest and best method to accomplish it; and therefore it is certain, that in order to this, it is necessary that moral evil, in all its eternal consequences, should take place. But if the greatest possible manifestation and display of the divine perfections, and the highest possible degree of moral good and happiness in the creation, be the greatest good, which it certainly is, according to reason and divine revelation: yet a great degree of moral evil and of misery may be necessary, in order to produce the highest possible degree of this good; and therefore that system which includes this evil may contain the greatest good, and be infinitely preferable to any other possible one, in which there would be no evil. And that this is really so, we may be absolutely certain, since we have the infallible evidence before our eyes in the fact which has taken place, under the direction of infinite wisdom. It has been suggested by some, that this argument may not be conclusive: For though it be granted that infinite wisdom and goodness could not fix on a worse plan, when there was a better possible; yet there may be two or more possible systems equally good; and if one of these be fixed upon, rather than the other, we cannot hence infer that this is the wisest and best. Therefore, though the system in which evil takes place has been actually fixed upon, we do not know that a system might not be equally good, in which there is no evil. And then it will not follow that it is wisest and best, on the whole, that evil should exist. Upon this the following things may be observed. 1. If two or more possible systems be supposed to be exactly alike, in all respects, the supposition is inconsistent, and destroys itself: For if there be no kind or degree of difference , there are not two or more, but only one. There cannot be two, where there is not, in any respect, the least diversity. 2. But if there be any considerable diversity in any two or more possible systems, it is not to be supposed that they are, or can be, equally good and eligible, in the sight of infinite, unerring wisdom. The least difference must render one more eligible than the other. But if not, if two different proposed systems be equally good, and eligible in the view of infinite wisdom, and this were possible; then, by the supposition, one could not be chosen and preferred to the other; for, in such a case, it is supposed there is no ground of choice or preference: therefore no choice can be made. And if it were possible to choose the one and reject the other, there would be no wisdom in such a choice, it not being made from any reason or motive, or with any design. Indeed, such a supposed choice and preference is impossible, and therefore never did take place. It therefore could not be from choice, that one of two systems equally wise and good, exists, rather than the other, but must be from mere chance or accident, which is also impossible. 3. If two or more possible systems, though different in some respects, might be equally good and eligible, and it were possible that one of these should be preferred and chosen before the other; yet it is not to be supposed, and it is really impossible, that two systems, so infinitely diverse and opposite as those must be, in one of which is infinite evil, and from the other all evil is excluded, should be equally good and eligible. The evil which has taken place in this world will continue forever, and in this respect is infinite; and all moral evil is infinite in its nature and criminality; aid the effects of this extend to all the views, feelings and exercises of moral agents; of all the subjects of God's moral government and kingdom, without end, and render them, in many respects, vastly different from what they would have been, or could be, had there been no evil. And the divine perfections and conduct appear in a very different light to all intelligences from what they would have done; and circumstances and events in God's eternal kingdom are, and will forever be, infinitely different from what would have been, if no evil had ever taken place. If this then be a good system, and worthy of the preference and choice of an infinitely wise Being, is it supposable, is it possible, that a system infinitely different from this, and diametrically opposite to it; in the great events of it; in the divine conduct; in the displays of the perfections of God; and in the views and exercises of all his subjects to all eternity, should be equally good; as well suited to display the divine character, and promote the holiness and happiness of the kingdom of God; and answer all the infinitely important and glorious ends, which are accomplished by the divine plan, which has actually taken place? Surely, as there is an infinite difference in two such opposite systems, that which has been actually chosen by infinite wisdom and goodness is infinitely the best; and all the evil that takes place is the occasion of infinitely overbalancing good, so that the former is wholly swallowed up by the latter; and, in this view and connection, is not evil, but good, being the occasion of infinitely more beauty, holiness, happiness and glory, in God's moral, eternal kingdom, than could have been in any possible system, in which evil has no place. The evil involves so much good, and is so absorbed in it, that, all taken together, and in the view of infinite wisdom, there appears the greatest possible beauty, perfection and glory. As shades, which appear deformed and disagreeable, when they stand alone, being introduced into a picture, by the art of a limner, add to the beauty of it, and are absorbed in the beauty and perfection of the whole, of which they are the occasion. [69] 2, That all moral evil is designed by God to answer a good end, and is overruled for die greatest good, is evident from divine revelation. This is certain, if we can find one instance of this recorded in the Bible. For, if sin may be overruled for good, so that, on the whole, there is much more good, than could have been, had not that instance of sin taken place; then an infinitely wise and omnipotent Being can do it in every instance, and an infinitely good Being certainly will do it. Therefore though numberless instances of this might be produced from scripture history, but two or three will be mentioned, as sufficient to support the argument. The sin of Joseph's brethren, in hating him and selling him, was overruled by God for great good, and appears to be an important and necessary part of his benevolent plan to bring about the good he designed for Joseph himself, and the people of Israel: Therefore it is said God sent Joseph into Egypt, and meant to accomplish good by it. The sin of Pharaoh, king of Egypt, in refusing to hearken to Jehovah, and hardening his heart, and obstinately opposing the God of Israel, was designed by God for great good, and overruled to answer this end. The happy consequences of this instance of rebellion are too many to be mentioned here; and they will abide, and have influence, and a good effect to the end of the world; yea, to all eternity. It is sufficient for the present purpose to recollect what God himself says of this instance. "And in very deed even for this purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth: And I will get me honour upon Pharaoh and upon all his host." He who is sensible of the desirableness, worth and importance of the display of the name and character of Jehovah, surely will not say that the sin and ruin of Pharaoh was not the occasion of good, which infinitely overbalances the evil. And who can say that God hath not more glorified himself by the sin and ruin of Pharaoh, and that he is not the occasion of immensely more good to the church and people of God, than if he had been perfectly obedient? Who can say, or has any reason to believe that the sin and destruction of Pharaoh has not been, or will not be the occasion of so much good, of so great a manifestation of the divine character and glory, and of so much holy exercise and happiness of the friends of God, as his obedience, holiness and happiness would have been? Is it not rather certain that the contrary is true, and that to a degree beyond all conception? And therefore he was raised up, that by his sin and ruin he might, by the all directing hand of God, answer this infinitely important end. Had not Pharaoh existed just such an one as he was, and such as he is, and will be forever, the great and good end of which he is made the occasion, could not have been answered; and had not infinite wisdom seen that such a character as that of Pharaoh was necessary in order to the greatest good of the whole, it would not have had an existence. We have another instance of this kind in the condemnation, sufferings, and death of the Lord of glory. This is an instance of sin, the most aggravated and criminal, doubtless, of any other that has ever taken place. And yet all this sin and suffering was foreordained, and actually took place, by the wise counsel and decree of God, because it was absolutely necessary in order to accomplish the most benevolent purposes of Heaven, and produce the highest good of the universe. In order to this, it was necessary that Christ should die on the cross; but this could not be, unless he died by the hands of sinful men. Had he not been thus put to death, there would have been no redemption of man, nor any of that remarkable, glorious display of the divine character, which is exhibited in this work. It was most certainly desirable, and of infinite importance, that all the sin should take place which was necessary in order to bring to pass this event, the suffering and death of Christ, which though infinitely evil, in itself considered, is of most happy and glorious consequence. All this sin and evil sinks into nothing, when compared with the good, the glory that follows; and the whole appears to be an infinite good; the evil being covered, and vanishing, in the splendour and glory occasioned by it, and with which it is connected. Better, infinitely better is it, that the Jews should commit that sin, and that Christ should thus suffer, than that the infinitely good and glorious consequences should not take place. And may it not with safety and the greatest assurance be added, it is better that all the sin and misery that ever has been, or will be, should take place, than that there should not be such a character as that of the Mediator; such works as he has done and will do; such manifestation s of the divine character, as he has made and will make; such happiness and glory; which will be the eternal consequence of redemption? But to return. If the sin of putting the Son of God to death was the occasion of the greatest good, which could not otherwise have taken place; and therefore God ordained that this should come to pass, for the sake of the infinitely overbalancing good J and brought it about, consistent with the freedom of man, and his own hatred of that sin, in itself considered, and the total inexcusableness and infinite ill desert of those sinners; then here is an instance of the most horrid wickedness, which is necessary to promote and bring about the greatest good; and, in this view, very desirable, and of infinite importance that it should take place. And it may be hence safely concluded, that every instance of evil that ever has been, or will be, is as really necessary to promote the greatest possible good; and, in this view, a desirable event; and therefore determined by the infinitely wise counsel and decree of Heaven, however undesirable, odious or detestable it may be, in itself considered. But that all the sins of men are overruled by God for good, and are appointed to take place for this end, may not only be inferred from the instances mentioned, and from many others; but it is expressly asserted in the following words of Sacred Writ, "Surely the wrath of man shall praise thee: The remainder of wrath shalt thou restrain." If by the wrath of man, here be meant the furious exertions of sinners in their opposition to God and their neighbour, this comprehends all the sins of men, as they are all of the same nature. It is here declared as a most certain truth, that these sins of men, however numerous, and though they rise ever so high, shall turn to the praise of God, and promote his declarative glory. God will so overrule the sin of man, that he will get honour thereby: And that sin which would not answer this good and infinitely important end, he will not suffer to take place; but will effectually prevent it.--The following things are clearly contained in this passage, 1. That God does superintend and direct with regard to every instance of sin: He orders how much sin there shall be, and effectually restrains and prevents all that which he would not have take place. Men are, with respect to this, absolutely under his direction and control. 2. That all the sin which does take place shall answer the best and most important end; even that for which all things were made, the glory of God. "Surely the wrath of man shall praise thee." 3. That therefore God wills and orders it to take place, that he may answer this end by it. If he effectually restrains and prevents that which will not praise him; it is certain that he could prevent all sin, if he pleased, and that he would do it, were it not necessary to answer this end; and that he wills the existence of it. not for its own sake, but for the sake of the end to be answered by it; or the good of which it is to be the occasion. 4. From this it follows, that the sin of man is the means of a good which so far overbalances the evil of sin, and all the evil consequences of it, that it is desirable, on this account, that it should take place: Therefore there is more good in the universe, and this is a better world, than could possibly have existed, had no evil come into it; and every instance of sin and evil is conducive, and necessary to the greatest possible good of the whole. 5. All this is here asserted in the strongest terms as a most certain and important, pleasing truth. The evidence and certainty of it are as clear and great, as of the existence of an almighty, wise and good Creator and Governor of the world. And it is a truth of the highest importance to be known, and believed with the greatest assurance, as it is implied in the exercises of true piety, especially in a joyful acquiescence in the divine government; joy in the supremacy and infinite felicity of God, and implicit cheerful trust in him: And as it is necessary to the support and comfort of the friends of God, in all the darkness and evil in this world; and the only proper ground of their rejoicing that the Lord God omnipotent reigneth; and that their God is in the heavens, and hath done whatsoever he pleased. Thus it appears demonstrably certain, both from the being and perfections of God, and from divine revelation, that all the evil which takes place in God's world, and under the influence of his government, is necessary in order to the greatest possible good; and is made the means of this; so that in this view, it is desirable, and perfectly agreeable to infinite wisdom and goodness, that it should take place just as it does. Therefore God, infinitely wise and good, has determined and decreed that evil should exist, as necessary to the highest perfection, beauty, happiness and glory of the system which was to be formed by his hand. Consequently, the evil which does actually take place, does not afford the least ground of objection against the doctrine of God's decrees, by which he has foreordained whatsoever comes to pass; but is perfectly reconcileable to this doctrine: And this truth is the great support and ground of comfort to the truly pious mind, in the view of the abounding evil with which this world has been so long filled. God has foreordained all this, and all that ever will take place, for his own glory, and the greatest good of the universe: He superintends the whole, and brings good out of all this evil, infinitely greater good than could have been, without the evil. Therefore all is perfectly agreeable to the dictates of infinite wisdom and goodness. It is certain that evil, both moral and natural, is in itself undesirable, and must be considered as infinitely contrary to divine holiness and goodness, viewed in this light only; and could not possibly have place in a system formed by God, and absolutely under his direction and government, were it not necessary in order to the greatest good of the whole, to make the system in the highest degree perfect, happy and glorious: And, in this view and connection, the existence of evil is desirable, and must be introduced, if infinite wisdom and goodness dictate and govern. And all the children of wisdom will approve and rejoice. And very unhappy are they who are dissatisfied with die works and ways of God in the moral or natural world; and think they have wisdom enough to see many things defective and wrong; and to have ordered matters better, had they been to contrive and direct them. This seems to be the situation of those who make the objection under consideration; which, it is presumed, will appear to all who well consider what has now been said in answer to it, to be altogether groundless and unreasonable. [70] Thirdly, It is now to be considered, whether God's foreordaining whatsoever comes to pass, does imply that he is the origin, cause and author of sin, in a sense which is contrary to infinite holiness, and therefore very dishonourable to him. This is confidently asserted by many; and they have on this ground exclaimed against this doctrine, and all that is implied in it; and represented it in a most shocking and horrible light. Therefore, though what has been said of the nature of sin, as consisting wholly in the disposition and will of the sinner, and of the good of which it is the occasion, which renders it desirable that it should take place, may serve to throw some light on this point, and show that God's choosing and determining that sin should take place, as necessary to accomplish the greatest good, is a wise and holy choice: Yet it may be proper and important more particularly to consider this subject, and attend to it in the light in which it is set by the objection which has been introduced, and is now under consideration. We ought to attend to this point, and think and speak of it with care and caution, and in the exercise of fear and reverence of the infinitely great and holy God, lest, under the notion of thinking and speaking for him, and to his honour, our thoughts and words should be really against him, and tend to his reproach. And this caution and reverential fear ought to possess the minds of those who make the objection under consideration, as well as of those who believe and assert the doctrine against which the objection is made. For if indeed God has foreordained whatsoever comes to pass; then all objections against it, however plausible they may appear, are really replying against God, and very dishonourable and displeasing to him. But if, on the other hand, the objection be reasonable and well founded, they who believe the doctrine of God's decrees, do really dishonour and displease him. We are happy that we have a revelation from God, in which this point, as well as every important one, is set in a clear and easy light; so that no man can, with this in his hand, run into an error concerning it, and be blameless. In the light of reason, and this revelation, let the following things be well considered. I. It is of importance to observe here, and fix it as certain, that when the origin or cause of evil is inquired after, or is ascribed to God, or any other being; the moral evil itself is not meant by the origin or cause of it. The origin or cause of any thing is necessarily before the thing which is the effect, and must exist and take place antecedent to the evil, and before the evil can exist. It is therefore certain that there can be no moral evil in the origin or cause of this evil, in whatever and wherever it may be found: For to suppose the contrary, is a direct and plain contradiction. Moral evil cannot be the origin or cause of moral evil, any more than any effect can be the cause of itself, or a child be the cause of his father. We, in considering what is the origin of moral evil, are going back to something which is antecedent to the evil, and where, or in which, no such evil does, or can be supposed to exist, to find the cause of moral evil, or a reason why it does take place, rather than not. We must go back, therefore, till we get to that in which there is no moral evil, before we arrive to, or can find that which is the origin or cause of it. If we find an existence, object or exertion, in which there is moral evil, we may be sure, we have not yet found, or arrived to the origin and cause of it; and must yet go a step farther back, even to that in which there is no moral evil, in order to find the origin of this evil. It hence follows that if man, or any creature is, in any instance, the origin or cause of sin, (meaning by cause, that which is antecedent to the existence of sin, and of which sin is properly the effect) that man or creature cannot be the sinful cause of that sin: And there is no moral evil in any conceptions, thoughts or exertions of such a creature, which are necessary to take place, antecedent to the existence of sin, and in order to it, whatever they may be, or if any be necessary. It is also certain that if God, the first cause of all things, be the origin or cause of moral evil; (and this can be proved, and may be asserted, as a most evident truth,) this is so far from imputing moral evil to him, or supposing that there is any thing of that nature in him, that it necessarily supposes the contrary; and that in being the first cause of moral evil, there is no sin; and therefore that he may be the origin or cause of it, consistently with infinite holiness, and exercise it in whatever exertions or influence may be necessary or implied in being thus the cause of sin. If any should say or imagine, that the thought, exertion, or influence, which tends to produce sin, and is in fact the cause or origin of it, must be itself sinful or wrong; this is only to contradict himself, and say that such exercise or exertion is not the origin of sin, but sin itself; consequently, as has been observed, we must go farther back to find the origin of this sin, till we find something in which there is no sin. And, according to this notion, we must go back without end, and never find the origin of sin, unless sin itself be the origin and cause of all sin; which is a contradiction. It therefore still appears demonstrably certain, that if there be any origin or cause of moral evil, which is supposed by all those who inquire after it, there is no moral evil, nothing morally wrong in this cause, wherever it may be found, and whatever it may be. Therefore God, in foreordaining whatsoever comes to pass, may be, in this sense, the origin and cause of sin, consistent with infinite holiness; and the contrary cannot be supposed without a contradiction. If it should be said, "There is no origin or cause of moral evil except what is in the evil itself: It is the cause of itself, so far as it has any cause: Therefore the question concerning the origin of sin, meaning something antecedent to it, is groundless and vain, there being no such thing in nature. Moral evil has no cause, in this sense of cause." Upon this it may be observed, 1. If this be admitted, then the objection under consideration, against the divine decrees, foreordaining all actions and events, as making God the origin, cause or author of sin, falls to the ground, and is given up: For, according to this, sin has no cause out of itself, or previous to its existence. But this cannot be admitted , for, 2. If moral evil may exist without a cause, there being no thing antecedent to its actual existence, which had any more influence or tendency to the existence of sin, than to the contrary; and there was no ground or reason of its existence, or why it should be, rather than not be, antecedent to its actually taking place; then there is an end of arguing from any effect whatever, to a cause; and we have not the least evidence that We ourselves, or any thing around us, or the world, have any origin or cause. For if moral evil may exist without a cause, so may every thing else which comes under our notice; and we have not the least evidence that there is a God, as the cause of the things which we behold. Which is not only directly contrary to the assertion of St. Paul, but to the reason and common sense of mankind in general. And why should one choose to embrace such an absurdity, and assert that sin has no origin or cause, antecedent to its actual existence, and is the cause of itself, rather than to admit that God is the origin of it; since by admitting this, it is not supposed there is any moral evil in him; but the contrary is necessarily implied, as has been observed above? It will, perhaps, be farther said, "It is not meant that sin has no cause whatsoever in any sense; but that it has no positive cause: It has a negative cause; and God may be the cause, in this sense, that is, he permitted moral evil to take place, by determining not to prevent the existence of it, when he had power to prevent it, had he been pleased to do it."--Upon this the following remarks may be made. 1. If God could prevent every sin that is committed, and yet has determined to permit all that takes place, which renders the event certain; then his determining to permit it, is really decreeing that it shall take place; or foreordaining that it shall come to pass: So that the objection that God's foreordaining sin, makes him the cause and author of it, is not the least obviated by this supposition or scheme. And it may be worth while to consider whether any other supposed difficulty is removed by this. This leads to observe, 2. This does not in the least obviate what has been just observed upon the assertion that sin has no cause: For a negative cause is really no cause. Therefore to say concerning any existence, It has no cause but a negative one, is really denying that it has any cause. This therefore makes sin to exist without a cause or reason of its existence, rather than of its nonexistence. If the world has only a negative cause of its existence, then there is no cause of its existence, and no reason can be given why it does exist. Moreover, this notion of a negative cause of moral evil supposes some positive cause, by which sin would come into existence; a cause of sufficient force, and positive energy to produce this effect, unless the operation of it be counteracted by God, by preventing the existence of it, by a positive energy; and therefore it has actual existence, as an effect of this cause, by the determination of God not to hinder it. If an effect will certainly take place upon a mere permission, or not preventing it, it is necessarily supposed there is a cause sufficient to produce this effect, if not counteracted. And it must be now asked, what is this cause? Does it exist in God, or in the creature? If in the creature, from whence is the origin of this positive cause? Is its origin in itself; or in the creature? Or must we go back to the first cause? If either of the former be admitted, then we are again involved in the absurdity of sin being the cause of itself; or of a cause and effect existing independent of the first cause. 3. Even this supposition, that God is only the negative cause of moral evil, were it consistent, and did not leave sin really without any cause; yet relieves no difficulty respecting the existence of sin. It will be asked, why God suffered sin to exist, when he could have prevented it? If we could account for its existence without any reason or cause of it, if permitted or suffered to exist, that is, if not prevented; how shall we account for God's suffering it to exist? It is presumed all must agree in the following answer. Because He, on the whole, all things considered, saw it best, or chose it should exist, rather than not. And if so, he must, he certainly did, choose things should be ordered so ns to make its existence absolutely certain; and consequently did order them so, and did every thing that was necessary to be done, previous to the existence of sin, in order to render the existence of it certain. Indeed, if it be granted that God, on the whole, chose moral evil should exist (which all must grant, who allow that he has permitted sin) and that this is a wise and holy choice; such a choice implies his doing every thing that is necessary in order to render this choice effectual; and that God is wise and holy in willing or doing all this, whatever it may be. And all this is really nothing more than his choice or will that it should exist; as all that God did in creating the world, so far as we can conceive, was to will its existence, or say. Let it be; there being a certain connection between his willing the existence of any thing or event, and the actual existence of it. He is in no other sense the origin or cause of any thing. And in this sense, it is granted by all who allow he permitted it, that he is the origin of moral evil. Some may, perhaps, think all which has been now said of the origin or cause of moral evil may be evaded, and proved to be nothing to the purpose, by observing, that sin is purely a negative thing; that it is so, at least, in its original and foundation; and therefore has no origin or cause; or, at most, can have nothing more than a negative one. On this it may be observed, that if it be meant that sin is a nonentity, and has, properly and in truth, no existence, and therefore is really nothing; and if this can be proved, then certainly a negative cause, or, which is the same, no cause, is quite sufficient in this case, to account for that which is not an effect, and is really nothing: And the inquiry, and all assertions about origin, cause or effect, are nugatory and absurd. But will any man say, or can he believe, that there is nothing positive in moral evil, and that it has no positive existence? If such an one can be found, he must, if he will be consistent, say and believe that it is nothing or that there is no such thing; for not positively to exist is non-existence; and what is this more than nothing? And why is not moral good or holiness a negative, or nonentity also? Reason and divine revelation join to assert both to have a real, positive existence. Is there not as real, positive existence and exertion in selfishness, or self love, as in benevolence, or love to God? Or in enmity against God, as in the highest exercise of friendship to him? But may it not be urged, that it is indeed granted that sin has something positive in it, when it comes to actual exercise, and is exerted in opposition to God and man: But is not this consistent with its having a negative original, or arising from a privative cause? Answer. If there could be sin where there is not, in any sense, the least exercise, which it will be difficult, if not impossible to prove; still this must be nothing, if a mere negative or privation; and can have no existence. And a privative cause is no cause. But granting that a negative or privative cause is a real cause, and that a negative effect, is a reality; yet, this does not account for this negative becoming a positive existence of its own accord, without any positive cause. If that which is merely negative, were any such existence possible, may start into positive existence, without any positive cause; then the whole world might come into existence without any positive exertion or cause. This supposition therefore does not appear to help the matter in the least, or to remove any difficulty. But it may still be asked, is not the true and only origin of sin overlooked in all that has been yet said? Is not the sinner himself the only true and proper cause of his sin, as he produces it, and there is no other cause or author of his sinful exertions? Answer. If in this question it be meant, that he with whom moral evil is found is the sinner, and that we must not look beyond him, or out of him, to find the sin of which he is guilty; but that he is, in this sense, the origin, cause and author of all the sin that is found with him; it being his own act, which he has exerted voluntarily, and without any compulsion; and for which he only is blameable: If this be the meaning, it is granted the sinner is, in this sense, the sole cause and author of all the sin found with him; and we are not to look any farther for it. But still there is a reason why things were so ordered and disposed, as that he should thus sin, rather than not. Something must have taken place previous to his sin, and in which the sinner had no hand, with which his sin was so connected, as to render it certain that sin would take place just as it does. This is the origin or cause of sin, which the question we are upon respects, and concerning which inquiry is made: And in which it has been observed, there can be no sin, as by the supposition it takes place and is exerted before the existence of moral evil, of which it is the origin or cause, and in order to it. Therefore, if we find that the great first cause of all things is, in this sense, the origin of moral evil, by foreordaining whatsoever comes to pass, this does not suppose any moral evil in him, but the contrary; and is perfectly consistent with his infinite holiness, as has been before observed. Objection. But after all the above reasoning about the origin of sin, which seems to prove that the first cause of all things is in a true and important sense, the cause of this evil; he having foreordained that it should take place, and disposed and done every thing that was necessary to be done, antecedent to the existence of sin, and in order to it, by which this event was made certain; and that in all this there can be no moral evil, but the contrary: Yet it will appear to the common sense and feelings of men, that to will the existence of sin, and to make any exertion or do any thing in order to it, in consequence of which it does actually exist, is wrong and sinful; and therefore infinitely unbecoming the supreme and infinitely holy Being. And to assert any such thing, or even to suppose that God is, in any sense, the origin of sin, is shocking, and fraught with impiety! Ans. 1. It may be that many under the gospel, by not attending candidly and without prejudice to this subject, and not thinking closely upon it, nor making proper distinctions; and by habituating themselves to a wrong association of ideas on this point; may be shocked at the above representation; and feel as if it carried in it a degree of blasphemy; and yet, this not be any evidence that it is not agreeable to the truth, and consistent with the highest degree of real piety, and veneration for the Most High; and even the proper dictate and language of it. The Jews had, by education, and otherwise, imbibed such prejudices in favour of their temple and worship, and had habitually formed such an association of ideas, that they thought and felt that Stephen was guilty of blasphemy, when be intimated, that their place of worship should be destroyed, and the customs which Moses delivered to them be changed. And they were shocked, and stopped their ears, when he told them that he saw the heavens opened, and the Son of Man standing on the right hand of God. And when Christ said to the Jewish council, "Hereafter ye shall seethe Son of Man on the right hand of power, and coming in the clouds of heaven," the high priest was so shocked, that he rent his clothes, and they all cried out, blasphemy! The present Jews, and those of many generations past, have thought it a piece of high impiety to pronounce the Tetragrammaton, as it is called; that is, the sacred name Jehovah, and shudder at the thought of doing it; and are to the last degree shocked to hear it done. This is the effect of a false association of ideas, and superstition, introduced by the force of education, by which it comes to pass, that the pronunciation of a name, which was spoken freely, and with the highest exercise of pious veneration of the Deity, by the prophets and holy men of old, is now considered by the Jews as an instance of shocking impiety. If we look into the popish world, we shall find innumerable instances of this kind. If a protestant pay no veneration to the host, and refuse to bow, and worship the breaden god, when it is carried in public procession, the populace will be shocked with a degree of horror: and it will be no wonder if he gets a broken head for his impiety. And if he do not worship and pray to the virgin Mary, and venerate her image; but speaks against it as idolatry, their pious feelings are most sensibly excited, and they abhor the impious wretch; while he considers himself to be following the dictates of true piety in all this, and honouring the Most High. From these and many other instances of the same kind, it appears, that what is sometimes called the common sense and feelings of men, is not to be depended upon, in determining what is true or false; especially in those things which respect the Deity: And more especially, when the dictates of this sense and feeling are contrary to the most clear dictates of sober, sound reason, and to the plain and abundant declarations of divine revelation. For as that which is often highly esteemed among men, is an abomination in the sight of God; so that which is most important truth, in his sight, and honourable to Him, is in too many instances an abomination to men. This leads to, Ans. 2. That God did will the existence of moral evil, in determining, at least, to permit it, when he could have prevented it, had he been pleased to do it, must be granted by all who would avoid ascribing to Him that imperfection, impotence, and subjection to that power, be it what it may, which introduced sin, contrary to his will; which is indeed shockingly impious, and real blasphemy, to every considerate, and rationally pious mind. We may inter from this, with the greatest certainty, that it is, all things considered, or in the view of the omniscient God, wisest and best that moral evil should exist. For to suppose that it was his m ill that it should take place, or that he has permitted it, when he could have prevented it; and yet that it was not wisest and best in his sight, that it should exist, is beyond expression impious, and at once strips the Deity of all moral good or holiness; and gives him the most odious and horrid character! But if God did will and choose that sin should exist, this being, on the whole, most agreeable to his holiness or his infinite wisdom and goodness; this necessarily implies, as has been before observed, ail that energy, exertion and disposal of things, that is necessary, previous to the existence of sin, in order to its actually taking place; and without which it could not have existed. For there is an infallible connection between the will of God that sin shall exist, and the actual existence of it; and this will of God is the cause or reason why it has taken place, rather than not. And if it be wise and holy to will and determine the existence of moral evil, it is wise and holy to order and do every thing which must be ordered and done, antecedent to its existence, in order to its taking place, be that what it may: And not to order, dispose and do all that, would be contrary to wisdom and holiness. Therefore, to assert that God is, in this sense, and so far the origin and cause of sin, is so far from imputing any thing dishonourable to him, that it is the only way in which his infinite wisdom and holiness can be consistently asserted and maintained: and to assert the contrary is highly impious, and very opposite to the sense and feelings of the pious mind of him who is truly judicious, sensible and discerning. The sum of what has been said on this point may be expressed in the following words. Moral evil could not exist, unless it were the will of God, and his choice, that it should exist, rather than not. And from this it is certain, that it is wisest and best, in his view, that sin should exist. And in thus willing what was wisest and best, and foreordaining that it should come to pass, God exercised his wisdom and goodness; and in this view and sense, is really the origin and cause of moral evil; as really as he is of the existence of any thing which he wills; however inconceivable the mode and manner of the origin and existence of this event may be; and however different from that of any other. [71] II. Divine Revelation must be examined carefully to find in what light this point is there represented; whether it does warrant any to say, God has foreordained the existence of sin: Or that he is in any sense the origin and cause of it. This ought to be done with fear and reverence of these sacred oracles; with impartial, upright hearts, and a religious concern and desire to think and speak according to this word, since they who do not "have no light in them." In order to obtain the light which is contained in the holy scriptures, respecting this subject, it may be of advantage to observe the following particulars. 1. According to divine revelation, God superintends, orders and directs in all the actions of men, and in every instance of sin; so that his hand and agency is to be seen and acknowledged in men's sinful actions, and the events depending on them, as really and as much, as in any events and actions whatever. Of this every person must be sensible, who has read the Bible with any proper attention and true understanding; as it is held up to view throughout the whole of it, and is suited to impress this idea on the mind of every one who reads it. All the historic part of the Bible, and the predictions of events, whether great or less, to be accomplished by the wicked agency of man; and of innumerable particular sinful actions of men, are an incontestible evidence of this. So are all the acknowledgments of the divine hand and agency, in the events brought to pass by the sinful conduct of men; which are too many to be particularly mentioned here. But the truth of this observation may perhaps be more fully illustrated, and set in a stronger point of light, by attending to the following passages of scripture. The very sinful deed of the brethren of Joseph, in selling him, which was the necessary mean of his going into Egypt, is represented as so ordered by God, as to be as really done by him, as if it had not been done by the hands and agency of these wicked men. Joseph says to his brethren, that God did it, and that he had a particular and good design in it. "God sent me before you, to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God, who meant it unto good." [72] "He sent a man before them, even Joseph, who was sold for a servant." [73] It is said, concerning Eli's wicked sons, that "they hearkened not unto the voice of their father, because the Lord would slay them." [74] It is here asserted that by God's ordering and direction, they disregarded the admonition of their father, as necessary in order to his destroying them. When Shimei cursed David, he acknowledges the hand of God in it, as much as if Shimei had done it in obedience to the divine command, or it had been done immediately by God himself. "So let him curse, because the Lord hath said unto him, Curse David. Let him alone, and let him curse; for the Lord hath bidden him." [75] It is impossible David should express himself thus on this occasion, unless he viewed Shimei's wicked conduct to be ordered and directed by God, so that his hand was to be seen in it, as, in this sense, the origin and cause of what took place. "And Absalom and all the men of Israel said. The counsel of Hushai the Archite is better than the counsel of Ahithophel: For the Lord hath appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom." [76] This good counsel of Ahithophel was defeated by the folly of Absalom and the men of Israel; yet it is said, God had appointed it, to bring about his own purpose. His hand guided the whole affair, and superintended every motion of the hearts of those wicked men. "Wherefore the king hearkened not unto the people; for the cause was from the Lord, that he might perform his saying, which the Lord spake by Ahijah the Shilonite, unto Jeroboam the son of Nebat. Thus saith the Lord, Return every man to his house; for this thing is from me." [77] Here it is said, that God so superintended and directed in this affair, that he was the cause of that foolish and wicked conduct of Rehoboam; and that it was from him, as necessary to accomplish an important event, which he had determined and foretold. And who can say, that God is not, in the same sense, and as much, the origin and cause of every instance of sin, that he may accomplish his infinitely wise designs? Is not this passage alone a sufficient warrant for this? And if the divine character can be vindicated, in what is ascribed to him, in this instance, how can it be dishonourable to him to say, he so directs and orders with respect to every instance of sin, as that he is, in this sense, the origin and cause of it? When the enemies of Judah came to ravage and destroy that people and country, it is said, God sent them. "And the Lord sent against Jehoiakim bands of the Chaldees, and bands of the Syrians, &c. and sent them against Judah to destroy it. Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight." What can be the meaning of this, unless it be that God superintended, ordered and directed all the motions and conduct of these wicked men: and so made them his instruments to destroy Judah? "Through the anger of the Lord, it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon," [78] Is it not here declared that God ordered the sinful rebellion of Zedekiah against the king of Babylon; and that his hand or agency was to be seen, and his anger with the inhabitants of Jerusalem and Judah, was expressed in this? "But Amaziah would not hear; for it came of God, that he might deliver them into the hand of their enemies." [79] It appears from the story that it was owing to the pride and folly of Amaziah, that he did not hearken to the admonition and advice of the king of Israel; and yet this was of the Lord. By his determination, direction and superintending influence, it came to pass, in order to answer his own wise purposes: and his hand was to be seen in the obstinacy of Amaziah, as really as in any event which takes place by the immediate exertion of divine energy. And if this instance of sin was of God, then every instance may be, and most certainly is so: And we are warranted to assert this, by the declaration before us, as well as many others of the same tenor to be found in holy writ. In the tenth chapter of Isaiah, God, by his prophet, addresses the king of Assyria, as the rod of his anger, and the executioner of his indignation, against the hypocritical nation of Judah and Israel; and says he would send him to punish them; though he in going and doing die work, would have no design or desire to accomplish the ends God intended to answer by his pride and cruelty; And therefore after he had accomplished his ends by him, he would punish him for that wickedness of which he would be guilty, and which was necessary to fulfil the purposes of God: And while he was as really an instrument in the hand of God, and as much under his influence and direction, and as dependent on him, in all his motions, as is the ax or saw, in the hand of the workman. There is no need of any comment to show that this passage represents God as ordering, directing and bounding the sinful actions of wicked men; so that they are answering his ends in what they do, and his hand is to be seen and acknowledged in their sinful motions and actions, as really as the hand and exertions of the workman is to be seen in the motion of the axe or saw, by which he executes his designs. In the same manner God speaks of Nebuchadnezzar, king of Babylon. He says, he would send and fecht him, and the nations under his command; and by him utterly destroy Judah, and the neighbouring nations; and speaks of him as his instrument, or weapon in his hands to lay waste and destroy. "Thou art my battleaxe and weapons of war. For with thee will I break in pieces the nations, and with thee will I destroy kingdoms, &c." [80] To the same purpose are the following words, "Behold, I have created the smith that blow eth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy." [81] This is said to support and comfort the people of God, in all their dangers and troubles from evil men, telling them that they had no reason to be afraid of them, since they were made by him, to answer his ends; and they were absolutely in his hands: so that they should do nothing but what he ordered; and therefore could do them no real hurt. "And before these days, there was no hire for man, nor any hire for beast; neither was there any peace to him that went out, or came in, because of the affliction; for I set all men every one against his neighbour." [82] This warrants us to consider God's hand, and efficacious influence, in all the hatred, quarrels and wars that take place among men. "Wherefore I gave them also statutes that were not good, and judgments whereby they should not live. And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord." This has reference to the statutes and judgments which they made for themselves, and practised in their abominable idolatries, &c. yet God says, He gave them these evil and destructive statutes and judgments; and He polluted them, in these abominable sacrifices, by which they polluted themselves. This strongly expresses his superintendency and agency in all this, in order to answer a wise and important end. [83] The crucifixion of our Saviour, and all the circumstances that attended it, are expressly and repeatedly declared to have taken place, in consequence of the divine determination and decree, foreordaining them; and by his direction and superintending hand. It was so important and useful, that this whole affair should be viewed in this light, that special care was taken to keep it in view. "Thinkest thou that I cannot now pray to my father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" "But all this was done, that the scriptures of the prophets might be fulfilled." [84] "But behold the hand of him that betrayeth me, is with me on the table. And truly the Son of man goeth as it was determined." [85] "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. And now, brethren, I know that through ignorance ye did it, as did also your rulers. But those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled." [86] Peter, in these passages, is careful to observe, that the death of Christ was part of the divine plan, which he had in his wise counsel determined; and had particularly foretold by the prophets; and which he had now fulfilled by their wicked hands, as it was necessary to be viewed in this light, in order to understand it, and see the reason and importance of this memorable event; And not consider it is an argument of the weakness and disappointment of the Saviour and his followers. Accordingly the disciples kept this constantly in view, and say, in a solemn address to God, "For, of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel were gathered together, to do whatsoever thy hand and thy counsel determined before to be done. [87] " If God had before determined, or foreordained, that all this should be done, with every act of sin which was necessarily implied in its being done; and his irresistible hand and operation was to be seen and regarded in all this; and the church did see and particularly attend to this, as matter of support, thankfulness and joy; and devoutly acknowledged all this, in a solemn address to God, in order to glorify him; all which must be owned to be true, as long as this passage is allowed to stand in the Bible: Then there can be no impiety, in believing and saying, that God has foreordained whatsoever comes to pass, and with his hand is executing his own wise purposes, in his governing providence, ordering and directing all the actions of men, even the most sinful, as well as others, for his own glory and the general good; and that his hand is to be seen in every event, and in every action of man, as really as if he was the only agent in the universe; yea, to view things in this light, and to have feelings and exercises answerable, is for the glory of God, is suited to support and comfort all his friends; and is implied in true devotion. 2. The holy scriptures represent God as, in some way or other, moving, exciting and stirring men up to do that which is sinful, and which, in itself considered, and as done by them, is very displeasing to him. "And again the anger of the Lord was kindled against Israel, and he moved David against them, to say, Go number Israel and Judah." [88] This, to which God is said to move David, was a great sin in him, and very displeasing to God. "And the Lord stirred up an adversary unto Solomon, Hadad the Edomite. And God stirred him up another adversary, Rezon, the son of Eliada." [89] "And the God of Israel stirred up the spirit of Pul, king of Assyria, and the spirit of Tilgath-pilneser, and he carried them away, even the Reubenites, and Gadites, and brought them unto Halah, &:c." [90] "Behold, I will stir up the Medes against them, which shall not regard silver, &c." [91] These passages express a divine agency, either mediate or immediate, on the minds of these persons, by which they were influenced and moved to those actions; and God is represented to be the first moving cause of what was done by them: And what he did, be it what it may, was antecedent to their volitions and actions, and the latter the effect of the former. And if their liberty and sin consisted wholly in their voluntary exercises, as has been proved; then they were as free and as blameable, as if nothing had been determined and done, antecedent to their determinations and choice, and as necessary to their taking place, whatever it was. And whatever is implied in God's moving them, and stirring up their spirits to act as they did, it was only in order to bring to pass his infinitely wise, important and good purposes, or executing his holy decrees; and therefore was infinitely wise and holy; and directly contrary to the views, inclinations and designs of these wicked men: and therefore consistent with his abhorring their doings: his displeasure with them, and punishing them for their wickedness. 3. Agreeable to the last particular, the scriptures represent God as moving the hearts of all men, just as he pleases; and even when they do that which is sinful. "Draw me not away with the wicked and with the workers of iniquity; which speak peace to their neighbours, but mischief is in their hearts." [92] "From the place of his habitation he looketh upon all the inhabitants of the earth, He fashioneth their hearts alike." That is, He forms the heart of every one equally, of one, as well as another. [93] "He turned their heart to hate his people; to deal subtilly with his servants." [94] "Incline my heart unto thy testimonies, and not unto covetousness." [95] "Incline not mine heart to any evil thing, to practise wicked works with men that work iniquity." [96] "For God hath put in their hearts to fulfill his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled." [97] These are the ten kings and their subjects, mentioned in the preceding context, who join to support the beast, and make war with Christ and his people. God is here said to put it in their hearts, to do this, so far, and so long, as this is necessary, in order to answer his ends, and fulfil his infinitely wise and important designs. This cannot import less than that God has the hearts of these kings, and all under them, so in his hand and under his direction, that he turns them as he pleases, to accomplish his purposes; so that he makes them answer his ends, in all their opposition to him. Agreeable to this, it is said, "The king's heart is in the hand of the Lord as the rivers of water: He turneth it whithersoever he will." [98] If God does turn the heart of the king, whithersoever he will; then his heart, his will and choice, is always and in every instance under God's direction and control; and there can be no motion, determination, or exertion of his heart, which is not as God wills it to be. Every turn of his heart then is an event which God wills should take place, and therefore foreordained that it should come to pass just as it does. And God, in thus turning the heart, is in this sense, the origin and cause of every motion, choice or volition, in which the heart turns this way, or that. And if the heart of the king is thus in the hand of the Lord, and he turneth it whithersoever he will; then the hearts of all his subjects, yea, of all men, may be, and actually are as much in the hand of God. This is implied in the assertion under consideration. The heart of the king is mentioned, as he has great power and influence over others, and is most absolute and despotic, and commonly most obstinate and inflexible. Even his heart, as well as the heart of all others, is in the hand of the Lord; wholly under his power and influence, and is turned by him just as he pleases. The same thing is asserted in many passages of scripture, some of which have been mentioned; as that of God's representing the king of Syria as sent by him to distress Israel and Judah; and as an axe or saw in his hand, directed and moved by Him to execute his will; his speaking of other kings as raised up and sent by Him, to be his servants to do his pleasure; and putting it into their hearts to fulfil his will, &c. But, in these words of Solomon this is asserted in the most express and strongest manner, of the heart of kings and of all men; so that it seems impossible not to understand, or to evade the truth here expressed: As no words, perhaps, can be devised to convey it in a more clear, unequivocal and decisive manner. All the objections made against God's foreordaining all the moral evil that takes place, and his being, in this sense, and so far, the origin and cause of it, as has been asserted and explained above, do equally lie, and are as strong against this passage, and many others which have been mentioned, under this and former particulars. 4. In Divine Revelation an evil spirit which is in men and takes place among them, is said to be from God; and to be sent or caused by him. "Then God sent an evil spirit, between Abimelech and the men of Shechem: And the men of Shechem dealt treacherously with Abimelech." [99] "But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. And it came to pass on the morrow that the evil spirit from God came upon Saul." [100] "Now therefore the Lord hath put a lying spirit in the mouth of all these thy prophets." [101] "The Lord hath mingled a perverse spirit in the midst thereof: And they have caused Egypt to err in every work thereof." [102] Whatever be meant by an evil, lying and perverse spirit, whether it be no more than the evil inclination and exercise of the hearts of men; or an evil agent, distinct from their spirits, exciting them to sinful exercises; God is in these scriptures represented as superintending and ordering this spirit to take place in men, as it did. And if he did this, and yet maintained his own infinitely holy character, and these men were notwithstanding, wholly free in their evil inclinations and conduct, and accountable and deserving of blame and punishment for them; which was most certainly the case: Then all the evil volitions of men may be, in the same sense, manner and degree, from God, consistent with all these. It is therefore easy to see, that all objections against the doctrine under consideration, may with equal reason be made against such declarations as these, which are found in the holy scriptures. 5. God is said, in the scriptures, to order, send and effect the sinful deceptions and delusions of men. "With him is strength and wisdom: The deceived and the deceiver are his." [103] "O Lord, why hast thou made us to err from thy ways?" [104] "And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet." [105] "And for this cause God shall send them strong delusions, that they should believe a lie: That they all might be damned, who believed not the truth, but had pleasure in unrighteousness." [106] According to these passages, the divine hand and agency are concerned in all the errors and deceptions which take place among men, by which many of them run on to destruction. 6. In the scriptures, God is many times said to blind the minds, and harden the hearts of men. This is often ascribed to him, in the most express terms, without saying any thing to qualify, soften, or explain the expressions, or to intimate that they are not to be taken in their plain, natural meaning. These will be now produced, as worthy of particular attention. "And he said, go and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes: Lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." [107] We have this remarkable passage quoted in St. John's gospel, in the following words, and applied to the Jews in his day. "Therefore they could not believe, because that Esaias said, He hath blinded their eyes and hardened their hearts; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." Here those words in Isaiah, Make the heart of this people fat and shut their eyes, have the meaning of them given in the following words, He, that is God, hath blinded their eyes and hardened their hearts, God is here said to do what Isaiah was directed to do; for the prophet was infinitely unequal to produce the effect, and could be only the instrument by whom God caused it to take place. In this view, and in no other, the Evangelist appears to have given the true sense of the passage, while he uses these strong and pointed expressions. "For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. They have not known, nor understood: For he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand." [108] "Israel hath not obtained that which he seeketh for: But the election hath obtained it, and the rest were blinded," (or hardened, as it is in the original,) "According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day." [109] Those passages are now to be produced, in which hardening the hearts of men is expressly ascribed to God. This is done more than ten times, in the history of Pharaoh and the Egyptians. "But I will harden his heart, that he shall not let the people go." [110] "And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you." [111] "And he hardened Pharaoh's heart, that he hearkened not unto them, as the Lord had said." [112] "And the Lord hardened the heart of Pharaoh, and he harkened not unto them; as the Lord had spoken unto Moses." [113] "And the Lord said unto Moses, go in unto Pharaoh: For I have hardened his heart, and the heart of his servants, that I might show these my signs before him: and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord," [114] "But the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go." [115] "But the Lord hardened Pharaoh's heart, and he would not let them go." [116] "And Moses and Aaron did all these wonders before Pharaoh: And the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land." [117] "And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord." [118] "And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel." "And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: And I will get me honour upon Pharaoh, and upon all his host." [119] There are other passages in which God is said to harden the hearts of men, which are now to be mentioned. "But Sihon, king of Heshbon, would not let us pass by him, For the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hands as appeareth this day." [120] "For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly." [121] "O Lord, why hast thou hardened our heart from thy fear?" [122] It might be safely and with good reason argued from these instances of God's hardening the hearts of men, that God hardens every heart that is hard and obstinate; as no reason can be given why he should do this, in one instance, and not in another; or there is the same reason why the hardness and obstinacy of men's hearts in general, and wherever it takes place, should be as really ascribed to God, as these instances which are mentioned; and there can be no objection against his hardening the hearts of all men, whose hearts are hard, that may not with equal reason be made against his hardening the heart of Pharaoh, and others concerning whom it is expressly asserted. But this is made certain, as the consequence is drawn to our hand, by one under divine inspiration. "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." [123] The apostle in these words has reference to God's hardening the heart of Pharaoh, whom he mentions in the words immediately preceding; and from this instance of God's raising him up and hardening his heart, to answer his own infinitely wise purposes, he makes this inference: "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." Here every one of mankind is comprehended in those on whom God has mercy, and those whom he hardeneth; and it is asserted that he hardeneth all those on whom he will not have mercy, that is, all whose hearts are hardened. It must be farther observed, 7. In the sacred scriptures, God is expressly said to form, make, or produce moral evil. "The Lord hath made all things for himself: Yea, even the wicked for the day of evil." [124] Here God is said to make the wicked, not considered merely as men; but as wicked: for in this character, or as wicked only, are they the proper subjects of natural evil, or punishment. What less can his making the wicked mean, than his having some hand or agency, in some way or other, in forming their character as wicked? And is this any less or more, than his willing that there should be such existences as wicked men; because moral and natural evil are necessary, as necessary as any other existence, to answer the infinitely wise and important purposes of God, in the brightest display of his perfections? He has made them for himself, to put them to his own use, and by them to manifest his own character, his holiness, hatred of sin, &c. "I am the Lord, and there is none else; there is no God besides me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none besides me. I am the Lord, and there is none else. I form light, and create darkness: I make peace, and create evil. I the Lord do all these things." [125] These words are addressed to Cyrus, who was not then born: But was to arise in the eastern world, to conquer the Babylonians, and to release the Jews from their captivity, and order the temple and Jerusalem to be rebuilt. He was born and educated where the God of Israel was not known, and where they were taught, that the good being who was the author of all good, was not the only power that reigned; but that there was an evil being or principle, which reigned so far as to counteract the good principle or being, and introduce all the evil, both moral and natural, which takes place; and of which he is the proper cause or author. The good principle, or being, they represented by light, and worshipped him before the sun or fire, considering it the brightest emblem of him, and in a peculiar manner possessed or inhabited by him. The evil being and the evil of which they supposed him to be the cause and author, they represented by, and called, darkness. There is an evident reference to these false and hurtful notions, in which Cyrus was educated, in the address to him, part of which has now been cited; in which Jehovah declares them to be great and dangerous delusions, and repeatedly asserts, that he is the only Supreme God. "I am the Lord, and there is none else; there is no other God besides me. I am the Lord, and there is none besides me." And then he asserts that he is the cause of all that which they ascribed to the evil being, which they believed in, and feared. "I form light, and create darkness; I make peace and create evil. I the Lord do all these things." [126] Does not God, in these words, expressly take to himself this character, and assert that he is the origin and cause of all evil? If so, then we have no reason to be afraid to think and speak of him- as such: but may consider ourselves as promoting true piety, and the honour of the only true God, while we believe and assert, that all evil is the consequence of his determination and will, that it shall exist, and is wholly dependent upon it; as without his will that it should take place, it could no more exist, than any thing else whatsoever. No one can devise stronger terms or language to express this, than that which is here used by God himself. How this appears to be consistent with the infinite wisdom and holiness of the divine character, and most honourable to God, has been repeatedly shown, in what has been already said on this subject: and therefore it need not be again repeated here. But it has been said by many, -that moral evil is not meant by darkness and evil in this passage; but only natural evil, or calamity and pain. Of this God may be, and is, the cause, but not of sin. To this the following reply may be made. 1. The opinion to which this passage has reference had respect to moral evil as well as natural: yea, this was chiefly in view, as the former is the origin and occasion of the latter. And the evil being was considered as having the direction and disposal of moral evil; so that it originated from him as the cause. Therefore if this was designed to be excluded in the passage before us, which is spoken to Cyrus, and has reference to that notion in the east, respecting the cause of moral evil, as well as natural, it must have been done by an express exception: For without this, and as it now stands, Cyrus, and every one else, must consider it as included and intended, as well as natural evil. Nor can it be now excluded, without doing violence to the text; and at the same time really gaining nothing by it: For if it be allowed that moral evil is intended here, as well as natural, no more is really asserted than is expressed in many other passages in the Bible, as every one may be sensible, who will attend to what has been before produced from the scriptures, under this head. 2. If it be granted that natural evil only is directly intended here; yet this will necessarily involve moral evil; for a great part of the former which takes place among men, is the natural and necessary result of the latter. It is effected by the exercise of men's selfishness and lusts. "From whence come wars and fightings among you? come they not hence, even of your lusts, that war in your members?" [127] "But if ye bite and devour one another, take heed that ye be not consumed one of another." [128] If therefore the divine Being has no direction and government of the wills and evil conduct of men, he cannot be said to create or produce, or even to regulate and superintend natural evil. If God does not will, direct and order a war, which is wholly carried on by the exercise of men's lusts; how can he be said to direct, will and order the attendant or consequent natural evil? How does he cause or produce the one, more than the other? In this view, we may turn to the words of the prophet Amos. "Shall there be evil in the city, and the Lord hath not done it?" Here evil is mentioned without restriction, confining it to natural evil: But if it be supposed that natural evil is particularly meant here; yet this implies moral evil: as the natural evil, the calamity, sufferings and distresses which take place in a city, are chiefly the concomitants or fruits of vice and folly. And if the Most High has no concern or hand in directing, ordering and producing the latter; how can he be said to produce or effect the former; or how can it be said to be done by him, since it is the necessary attendant and fruit of the sin of men; and it is really done by them, and they are as really the cause of natural evil, as they are of their own sin, as the former is involved in the latter? 3. It must farther be observed, that if natural evil only, be meant by evil in the above passages in Isaiah and Amos; yet there is as great, and the same difficulty, in accounting for God's creating and doing this, as there is in accounting for his determining and willing the existence of moral evil: Or the same objections lie, and may be urged with as much reason, against God's willing, causing and producing natural evil, which are or can be made against his willing that moral evil should exist. If this proposition can be demonstrated, and made plain to every one who will allow himself to think calmly on the subject; then all the objections which have been made against God's foreordaining whatsoever comes to pass, and all that is necessarily implied in this, will fall to the ground; and the ways and labour which have been taken to construe the scriptures mentioned above, so as not to imply that God is, in any sense, the origin and cause of moral evil, lest they should be understood in a sense dishonourable to him, will appear to be needless, and unreasonable. Let this matter, then, be carefully considered. Natural evil is as really contrary to infinite goodness, as moral evil is; infinite goodness cannot be reconciled to it, considered in and by itself, but is infinitely opposed to it: And to suppose that God wills and causes it to take place, for its own sake, and because he delights in it, in itself considered, is as dishonourable to him, and does as much impeach and deny his goodness, as to suppose that he wills and causes moral evil, for its own sake, and because he is pleased with it, and delights in it. Yea, to say that God causes natural evil to take place, for its own sake, and because he is pleased with it, in itself considered, is to charge him with moral evil, or that which is infinitely contrary to infinite holiness or goodness, as really as to say that he causes moral evil because he is pleased with moral evil, as such. Therefore, if when God says in the passage under consideration, "I create darkness and evil, I the Lord do all these things," this is to be understood of natural evil only; it cannot mean, that God causes this evil, for its own sake; for this necessarily supposes him to be an evil being; but he causes it to take place, he creates it, for some good end, and for the sake of the good, of which the evil is the occasion or means; and without which evil, the good could not possibly take place; so that on the whole, there is much more good or happiness, than could have been, had there been no natural evil. If natural evil could answer no good end, and were not necessary, in order to this, it could not be created or made to take place, or be permitted to take place, by an infinitely good Being who has the disposal of all things: But if it be necessary to answer the best end, and to promote and produce the greatest good of the whole; then it may be not only permitted, but created, or caused to take place, consistent with infinite goodness; yea, it is inconsistent with infinite goodness, not to do so. And who does not now see, that God may determine, order and cause moral evil to take place, and, in this sense, create it, consistent with his infinite holiness and goodness, if this be necessary for the greatest good of the whole, both moral and natural; yea, that God could, not be infinitely wise and good, if, on this supposition, he did not order and cause it to take place? If the divine conduct can be vindicated in causing natural evil to take place; on the same ground it can be vindicated in causing moral evil to exist; and not one objection can be made against the latter, which may not equally, and with as good reason, be made against the former. For instance, if it should be objected against the latter, that to make God the origin and cause of sin, is to suppose moral evil is in him; for there can be nothing in the effect which is not in the cause: This may with equal truth and reason be said of natural evil. If God be die origin and cause of it, this supposes natural evil to be in him, and that he is infinitely unhappy and miserable; for there can be nothing in the effect which is not in the cause. Again, if it be objected, that if it be agreeable to the will of God that sin should exist, and he chose it should take place, and is therefore the origin and cause of its existence; then sin is agreeable to his will, and he is pleased with it: It may with as much propriety, and as good reason, be said, if God wills the existence of natural evil, and causes it to take place; then he is pleased with it, and delights in the misery of his creatures; consequently he cannot be a good, but a morally evil being. If the objector, to remove the difficulty that is urged upon him, should say, that God does not cause natural evil, for the sake of the evil, but for the sake of the good end to be answered by it; he may be asked, Why this, which is as true of moral evil, does not equally remove the difficulty respecting God's being the cause and origin of that? If it solves the difficulty in one case, it must do so in the other. If God may order and cause natural evil, which, in itself, is infinitely contrary to his goodness, to exist, consistently with his goodness; then he may will and cause moral evil to exist, though it be, in itself considered, infinitely contrary to his holiness, and most odious to him: And no one can account for the former, without giving as good a reason for the latter. Is it not very unreasonable and most absurdly inconsistent, for men perpetually, and with great assurance to object and urge that against the supposition that God wills and chooses the existence of moral evil, which may be with as much reason urged against his willing the existence of natural evil; while they allow he does will and cause the latter: And at the same time cannot tell how this is consistent with the divine perfections, without offering a reason, which equally proves the other to be as consistent? It has been said, that if it be best, on the whole, that sin should take place, as it is necessary to promote the general good, then sin is a good thing; and the more sin the better. Now, this may be with as much reason said of natural evil. If God order that, to answer a good end, then it is a good thing, and the more of it the better. The inference from the latter, is as well grounded, as from the former. In truth, it is in both instances utterly unreasonable. That which is in itself, in its own nature, evil, may by God be made the occasion of the greatest good; and this is so far from altering the nature of the evil, or making it less an evil, in itself considered, that if this should be the case, and it were possible, the end to be answered by it would be defeated, and there would be no evil, to be the occasion of good. It is indeed a good thing, that evil, both moral and natural, should take place; and the good of which this is the occasion swallows up the evil, and the whole taken together is the most complete, perfectly beautiful, and good system: But this alters not the nature of the evil, and it is still as evil, as contrary to all good, and as disagreeable and hateful, considered in itself, and as unconnected with the whole, as if it were not made the occasion of good; but of evil. But this has been often brought into view before. It is again introduced, to show the unreasonableness of the objection, and that it is as much against the existence of natural evil, in order to answer a good end, as it is against the existence of moral evil, for the same end. The infinitely wise Being most perfectly knows how much evil, both natural and moral, and what particular instances of it, are necessary, in order to accomplish the greatest possible good; and all this takes place by his decree and will, and no more. The existence of just so much, and no more, is desirable, as it is necessary to accomplish the best end: But God will not suffer any more to exist; the remainder he will effectually restrain. If he did not, and more than is necessary to answer the best ends should take place, it would be infinitely undesirable and evil, and inconsistent with the divine perfections. How unreasonable then is it to say, "If evil be necessary for the good of the whole, and thus answers a good end, then the more evil the better!" It has been farther objected, that if God wills the existence of sin, and it is therefore agreeable to his will that it should take place in every instance, when and wherever it does; then the sinner does not resist his will in sinning, nor can be blameable for it; but rather ought to sin, that good may come. Let it now be carefully and with impartiality considered, whether this objection may not with just as good reason be urged against God's willing and causing all the natural evil which takes place. If any one, by his sin, cause natural evil to take place, by oppressing and afflicting the widow and fatherless, or by murdering his neighbour; or in any other instance; he voluntarily does that which is agreeable to the will of God, that it should take place. He has not resisted the will of God; but has complied with his will and designs: Therefore he cannot be blamed for it; but rather ought to do all this, since without his agency this natural evil would not take place, which God has determined should be done, because necessary to effect the greatest good, and accomplish his own wise design. In short, if God be pleased with the existence of that natural evil which is effected by the oppressor, murderer, &c. then he cannot blame or be displeased with the oppressor or murderer, for being also pleased with the existence of this evil, and exerting themselves to produce it. Is there any way to answer this objection, and remove the difficulty, unless it be in the words of Joseph to his brethren? "As for you, ye thought evil against me; but God meant it unto good:" [129] There was a direct and total opposition and contrariety between the will of God that this evil should take place, and the will and design of Joseph's brethren, in desiring and effecting this natural evil, consisting in his being made a slave in Egypt. God ordered it, and took measures effectually to produce the evil, not from any pleasure in the evil itself; but in the exercise of his infinite goodness, because it was necessary to accomplish the greatest good of which this evil was the occasion. "He meant it unto good." But the brethren of Joseph, thought and designed evil against him: They did it in the exercise of malevolence, or ill will towards him; which was most unreasonable, and was in the nature of it, enmity against that good, for the sake of which God ordered this evil to take place; and therefore was directly opposed to that benevolent will of God, which determined and ordered this evil. Their disposition and will in this affair were just as opposite to the disposition and will of God in determining and willing the existence of this evil, as malevolence is to benevolence and goodness, or as evil is to good; and therefore must be displeasing and hateful to God; and they as blameable in his sight, as if he had brought no good out of it, and nothing but evil had taken place. As this is the only solution of the difficulty, and fully removes the objection respecting God's willing and causing natural evil; it is easy for every one who attends, to see that it equally answers the objection against his willing and causing moral evil: And shews how the existence of both may be chosen and caused by God, not for their own sake, but for the sake of the good end answered by them; and consistent with his hating them both, in themselves considered; so that in him it is an exercise of infinite benevolence; and therefore directly contrary to the disposition and will of the sinner in sinning, and in willing and producing natural evil. And consequently shews how justly God is displeased with the sinner, and blames him for willing and choosing, both moral and natural evil. These things have been observed to show that when God says "I create evil," in the passage above cited, moral evil as well as natural may be intended; as there can be no difficulty or objection thought of, if the former be included, which is not equally against the latter; and if the former must be excluded, as inconsistent with the divine perfections, in any sense and view, to form and create it; for the same reason must the latter be excluded: And that moral evil must be intended, as well as natural, not only because nothing is said to exclude it; but because the occasion and design of the words do necessarily include both. The words of St. Paul seem to claim a place under this head. "Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay, but, O man, who art thou that repliest against God! Shall the thing formed say to him that formed it. Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" [130] Upon these words the following observations may be made. 1. The objection here introduced by the Apostle has reference to his assertion in the preceding verse, and is grounded upon it, "And whom he will he hardeneth." And this same objection is made now, and always has been made by men, against the truth here asserted; which is, that it is the will of God, that all the hardness and obstinacy of heart which is found amongst men, should exist just as it does; and therefore he has foreordained, according to the counsel of his own will, that it shall take place. So much, at least, is expressed in these words of the Apostle; and indeed no more than what is implied in this: For whatever God wills to take place, has a cause of its certain existence; and this can be found no where but in the divine will. The objection is, "If all the sins of men take place by the will of God, and according to his will; then there can be no crime in sin; and men cannot be justly blamed for that, the existence of which is agreeable to his w ill. 2. It is observable, that the Apostle in his answer to this objection, does not say that the objector had mistaken his meaning; and that he had not said that it was agreeable to the will of God that the hardness of men's hearts, and every instance of obstinacy and sin, should take place just as it does; and therefore the divine purpose and agency was concerned in all this; but implicitly grants that this is a truth, and that he had asserted it; by not only not denying it; but proceeding to vindicate it in his answer; by which the meaning of his words is fixed beyond a doubt. 3. In his answer he is so far from palliating what he had said, or softening down his expression, to which the objection is made, that he rather heightens it, and expresses himself in a stronger manner, if possible. "Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" The potter makes one vessel as really and as much as another; that which is made to dishonour, and that which is made unto honour. Therefore, if the similitude is any thing to the purpose, and does not give a very wrong idea of the matter, which it is designed to illustrate, all sinners whose hearts are hardened, who are represented by the vessels made unto dishonour, are as really formed and made such as they are, hardened sinners, as the vessel unto dishonour is made a dishonourable vessel, by the potter: And God's sovereign right to do this is here asserted; and he who objects to this, the Apostle says, speaks against God. Besides, the Apostle expressly asserts that the hardened sinner is formed and made so by God. "Shall the thing formed say to him that formed it, Why hast thou made me thus?" Thus the Apostle speaks this out, and repeats it in the most express and pointed language, without fear of hurting any one by it; and with assurance that he is espousing the cause of God, and vindicating his rights and honour, in opposition to an apostate world. The Apostle, having asserted the sovereign right of God to form his creatures as he pleases, in the next words gives the reason of this, and mentions the important end he has in view, and answers, by making the wicked for the day of evil. "What if God, willing (or determined) to show his wrath and make his power known, endured 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? " The following things are suggested by these words. 1. That God does not harden sinners, or punish them, for the sake of hardening and making them miserable, or because he has any delight or pleasure in their sin and punishment, considered in themselves, and unconnected with the end to be answered by them: But he does this to answer a wise and important end, which could not be answered in any other way; and to produce a good, which infinitely overbalances the evil, which is necessary in order to it. 2. We are here told what this great all important end is, which God designs to effect; the good which is produced by the persevering sin, and destruction of men, who are the vessels of wrath. It is the manifestation and display of his own perfection; "To show his wrath, and make his power known: And to make known the riches of his glory." That is, he does this for himself, for his own glory. This perfectly coincides with the words of Solomon, which have been mentioned, and serves to fix the sense of them. "The Lord hath made all things for himself: Yea, even the wicked for the day of evil." 3. It is here supposed, that what God does in hardening sinners, and making them vessels unto dishonour, and enduring with much long suffering these vessels of wrath, fitted for destruction, is consistent with their being blameable for their hardness, and every thing which renders them dishonourable: and with his being highly displeased with them for it; and that he may justly destroy them forever, for their hardness and obstinacy in sin. This is supposed, and really asserted, in the words; for, in any other view, they would be inconsistent and absurd; as otherwise, sinners could not be vessels of wrath, fitted to destruction. Whatever men have thought, and may think and assert, St. Paul, and he by whom he was inspired, knew that both these are perfectly consistent. How these things are consistent, does appear, it is hoped, from what has been said above, and may be yet farther offered, on this head. Having thus considered what is the language of scripture on this point, and made particular remarks on the passages which have been adduced; some more general observations on the whole, in one general view of them, must now be made, hoping they may serve to throw farther light on the subject, and confirm the truth exhibited respecting it in divine revelation, which has been so difficult and intricate to many. 1. It appears from these passages of scripture, that God has foreordained all the moral evil which does take place; and is, in such a sense, and so far, the origin and cause of it, that he is said to bring it to pass, by his own agency. Therefore it is not bold or dangerous to believe and assert this; but it is for the honour of God, and tends to promote the good of men: And to believe and assert the contrary, is directly the reverse, bold, dangerous, dishonourable to God, and hurtful to man. It is safe to speak according to the scriptures; and so far as any man does not, it is because, in that instance, there is no light in him. [131] 2. If these scriptures be understood, as many have chosen to understand them, as importing only that God permits sin, and so orders every thing respecting the event, that, he permitting, it will certainly take place just as it does; this really comes to die same thing, or if not, does not obviate any difficulty, which has been thought to attend the representation which has now been made of this matter. For they who choose this way of speaking do represent God as willing that sin should take place; or on die whole, preferring and choosing that it should exist, rather than not. And this, as has been shown, implies all that is intended by his being the origin and cause of sin; and ordering and doing every thing, that was necessary to be ordered and done, previous to the existence of sin, in order to render it certain, in every instance where it does take place. His decree turns the point in favour of the existence of sin: And his agency makes it certain, without which it could have no existence. And if God determined to permit all the sin which does take place, and by his agency orders things so, that, he permitting it, it will be done, this is liable to all the objections that have been, or can be male against the assertion, that all the sinful volitions of men are the effect of the divine agency. For the former makes sin as certain and necessary as the latter; and it is no more consistent with the holiness of God, and his hatred of sin, to will the existence of it, and lay a plan to have it take place, upon his permission, than it is, directly to cause it to exist in the creature, by any agency or exertion whatever, which is previously necessary to the existence of sinful volitions. And the former is not only liable to all the objections that can be made against the latter; but, so far as it differs from the latter, supposes an effect without any real origin or cause, and therefore involves the greatest difficulty and absurdity imaginable, as has been shown above. Why then is it not most reasonable, safe and best, to understand these scriptures in their most plain and obvious meaning, since by a strained or forced interpretation, no difficulty is removed, and nothing is obtained; and by explaining away the most easy and natural meaning, new and inextricable difficulties are incurred? [132] In short, there appears to be no rational or consistent medium, between admitting that God, according to the scriptures, has chosen and determined that all the moral evil which does, or ever will exist, should take place, and consequently is so far the origin and cause of it: Or believing and asserting, that sin has taken place, in every view, and in all respects, contrary to his will, he having done all he could to prevent the existence of it; but was not able; and is therefore not the infinitely happy, uncontrollable, supreme Governor of the world; but is dependent, disappointed, and miserable! No one, surely, will adopt the latter: How then can he avoid admitting the former? 3. If the scriptures which have been mentioned, where hardening the hearts of men, blinding and shutting their eyes, and inclining and turning their hearts, when they practise moral evil, &c.--if these scriptures are to be understood, as meaning no more than that God orders their situation and external circumstances to be such, that, considering their disposition, and the evil bias of their minds, they will without any other influence, be blinded and hardened, &c. then all those scriptures, which speak of God's changing and softening the heart, taking away the hard heart, and giving a heart of flesh; opening the eyes of men, and turning them from darkness to light, and from sin to holiness, working in them to will and to do, and causing them to walk in his ways, &c. may and must be understood in the same way, as not intending any special divine influence on the mind, as the origin and cause of virtuous, obedient, holy volitions; but only his using means with them in an external way; putting them under advantages, and setting motives before them; so that if they be well disposed, or will dispose themselves to obedience, they may be holy, &c. To be sure, it cannot be argued from the expressions themselves, that the latter express or intend any more real influence on the minds of men, or divine agency, by which God is the origin and cause of virtuous exercises; than the former do with respect to men's sinful exercises; for the expressions are as unlimited, plain and strong, which speak of the former, as those which are used for the latter. The Arminian, and all of his cast, understand the latter, as they do the former, as intending no internal, decisive influence on the mind, turning the heart or will one way, or the other; but ordering external circumstances, &c. And are they not herein more consistent, than the professed Calvinist, who insists that the latter cannot be understood as expressing less, than that God, by his agency and influence on the minds of men, does actually produce all virtuous volitions, as their real origin and cause; while he as confidently asserts, that the former cannot mean any such thing; but understands them as the Arminian does: Were they consistent, they would give up the cause to the Arminian, and own that the latter expressions may well be understood, as he understands them, and must mean no more, if the former do not. This is mentioned, it must be observed, as argumentum ad hominem, to convince these professed Calvinists, or whatever they choose to call themselves, that they are really inconsistent; and, in this point, are taking a measure to strengthen their opposers, rather than to convince or confute them. This leads to another observation. 4. They who object to the divine agency being the origin and cause of sinful volitions, because, in their view, this is inconsistent with freedom and moral agency, in such volitions, and with any blame or crime in that which is the effect of such a cause; must, if consistent with themselves, reject the doctrine of the divine agency, as the cause of virtuous volitions and exercises, on the same ground, and for the same reason. If any kind or degree of supposed influence and agency, which is antecedent to a man's volition, and the cause of its taking place, renders such volition not free, and not the man's own volition and exercise, so that he is neither virtuous nor vicious in having and exerting such a choice; then there is no freedom or virtue in the exercises of those called good men, which are the effect of powerful divine influence, causing them to take place; But if such agency and influence, producing virtuous volitions in men, be consistent with the freedom of men, in such volitions; and they are as much their own exercises, and they are as virtuous, and as much their own virtue, as if they had taken place without such previous influence; or as they could be, on any possible supposition; then all this is as true of all contrary or sinful volitions of men, whatever kind or degree of influence and agency be exerted, antecedent to their existence, and as the cause of it. This observation is made for the sake of those, who make the above objection against there being any origin or cause of sinful volitions, antecedent to their existence; supposing this is inconsistent with man's freedom and blame in such exercises: And yet they believe and assert, that all virtuous exercises of men are the fruit and effect of divine influence, as their origin, which efficaciously causes them to take place; and that these exercises are as really and as much their own, and as virtuous, and praise worthy, as if they had taken place, without any such previous influence and cause, were this possible. It is desirable that this palpable, gross inconsistence of theirs might be discerned, and attended to by them; upon which they would drop this objection, as wholly without foundation, or urge it equally against the virtuous exercises of men, being the effect of any previous, divine, efficacious influence, as their origin and cause; and renounce it as inconsistent with the liberty a: id moral agency of men; by which they will be consistent with themselves in this point, however inconsistent they may be with the Bible. Both the one and the other is indeed equally and altogether consistent with human liberty, and with virtue and sin. No supposeable or possible influence or agency, previous to the exercises of the will, which is the origin and cause of such exercises, can render men less free in such voluntary exercises, or the less virtuous or vicious: And that because liberty consists, and is exercised in willing and choosing; and in nothing that does or can take place antecedent to the volitions of men, or as the consequence of them: And virtue and sin consist in the exercises of the will or heart, and in nothing else; and men are sinful or holy according to the nature and quality of these. These are most certain and evident truths, which has been in some measure shown above; and which ought to be always kept ill view, when attending to this subject. 5. There is a certain connection between God's hardening the hearts of men, and shutting or blinding their eyes, whatever this may be, or imply; and their voluntarily hardening their own hearts, and shutting or closing their own eyes; so that when or wherever the one takes place, the other does also. When God is said to harden Pharaoh's heart, he is, at the same time, said to harden his own heart. God said to Moses, that he would harden the heart of Pharaoh. [133] And it is repeatedly said, that he hardened his own heart, as the Lord had said, [134] referring to his saying, that he would harden the heart of Pharaoh. So it is said, [135] Pharaoh sinned yet more, and hardened his heart; and in the first verse of the tenth chapter, the Lord said unto Moses, Go in unto Pharaoh; for I have hardened his heart; referring to the instance just before mentioned, of Pharaoh's hardening his own heart. Hence it appears, that whenever God hardened the heart of Pharaoh, he hardened his own heart; and whenever Pharaoh did harden his heart, God did also harden it: And that this is true of every instance of hardness or obstinacy of the heart, God hardens the heart, and the sinner himself hardens his own heart. It does not follow from this, as some have thought it did, that God's hardening the heart of Pharaoh, and his hardening his own heart, are one and the same thing. This supposition is contrary to the representation, and the express words. Here are two distinct agents, who are said to be concerned, and to act, in producing one and the same event, without which it could not take place, viz. the hardness of Pharaoh's heart. As the agents are infinitely distinct and different, and their characters directly opposite to each other; so is their agency; that of God is holy, that of Pharaoh sinful. Yet the one necessarily supposes and involves the other. The agency ascribed to God, is the origin and cause of the hardness of the heart, without which it could not take place; and of which it is the certain consequence. The agency ascribed to Pharaoh, and which is to be ascribed to every sinner whose heart is hard, is the effect or consequence of divine agency, and consists wholly in this effect, that is, in hardness of heart. The heart cannot be hardened, or there cannot be a hard heart, without the agency of the sinner, hardening his own heart; for it consists in voluntary exercise; and therefore does not, and cannot take place, while men are wholly passive and do not act, or put forth those exertions in which hardness of heart doth consist. When God made man a living soul, the effect produced consisted in man's activity, he lived; for life is not merely a passive effect, but is itself action. Man could not be made a living soul, without life, or unless he lived, and he could not live, unless he were made to live; so that the one, is necessarily implied in the other. Yet life is as really life and activity, or man as really lives, and it is as much his own life and activity, as if he had lived without being created or made to live, were this possible. Every one cannot but see how false and absurd it would be to say, that God's making man a living soul, and man's agency in living, are one and the same thing, because one necessarily implies the other; so that to assert one, is, in effect, and really to assert the other: To say, that God breathed into man the breath of life, implies that man lived, and does really assert it: and to say that man became a living soul or lived, implies the divine agency in causing him to live, and does really assert it; though there be two different agents, and two very different kinds of agency, as distinct and different from each other, as if there were no connection between them, and the one did not imply the other. This is applicable to the instance before us. When God hardens the heart of any man, that man certainly hardens his own heart, or that hardness is his own chosen obstinacy; and were it not so, he could have no hardness of heart, or his heart could not be hardened. To suppose the contrary, is an express contradiction. Audit is as much his own chosen obstinacy, and his own crime; and he is as odious and ill deserving, as if his Maker had no hand or concern in the matter. When God hardens the heart, or exerts any supposable or possible kind or degree of influence or power, of which sin or holiness in the creature is the consequence; this is so far from being or implying any necessitating influence, impelling or forcing men to sin, or obey, that it is absolutely impossible there should be any such thing, antecedent to the actual existence of will and choice; and it is necessarily implied, that the disposition, will and choice, in which the sinner's obstinacy consists, is the exercise of freedom, and his own choice. The will or heart is not capable of any such necessitating influence, by which it is forced to act, in opposition to acting freely; because, as has been observed, exercise of choice or voluntary action and freedom, are the same thing. To talk of a necessitating influence by which the will is forced to act, which deprives a man of freedom, is just as absurd as to say, that a man is forced to live, without having any life; and so as utterly to exclude it.--But this has been considered before. To return, The observation to which we are now attending, viz. That whenever God hardens the hearts and blinds the minds of men, they do harden their own hearts and shut their own eyes; and the latter is necessarily implied in the former, as the former is implied in the latter; may be farther illustrated and confirmed, by several other passages of scripture; which, at the same time, will serve to throw some light upon them. The Lord says to Isaiah, "Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes: Lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." These remarkable words are quoted, or referred to, no less than six times in the New Testament; and oftener than any other text is quoted from the Old Testament. In St. John's gospel it is expressed in the following words. "Therefore they could not believe, because that Isaiah said. He hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." In this quotation the expressions are as they are in the Prophet, though stronger and more decisively plain, if possible, representing the agency of God in blinding the eyes of men, and hardening their hearts. He is said to do this, and it is ascribed to him, as the cause; and nothing is said expressly of the agency of men in die matter. St. Paul is supposed to refer to these words, together with other passages, in the following passage. "The election hath obtained it; but the rest were blinded: According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day." [136] Here he speaks, agreeable to the words in Isaiah, and as St. John quotes them, of God as the agent, and of what he does, and he is represented as blinding men, giving them the spirit of slumber, eyes that they should not see, &c. and nothing is expressly said of the agency of men. But he quotes these words on another occasion, in a different manner. "Well spake the Holy Ghost by Isaiah, the Prophet, unto our fathers, saying. Go unto this people and say. Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing; and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and should be converted, and I should heal them." [137] In Matthew xiii. 15, these same words are quoted by Christ himself, just as St. Paul quotes them here. "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed." Here they are said to close or blind their own eyes, they are represented as active in the matter, and their agency only is spoken of expressly; and the divine agency is not mentioned: Whereas in the passages above produced, these same words of Isaiah are made to express, not the agency of those who are blind, in making themselves so; but the divine agency in shutting their eyes; so that their being blind and unbelieving, is ascribed to God. It is a question worthy to be considered. How these words in Isaiah can be consistently quoted so differently, and be made to speak of the agency of the sinner hardening his own heart, and closing his own eyes, when the Prophet expresses nothing but the divine agency, in hardening and blinding them, as they are quoted by St. John, and once by St. Paul? Is not the only solution, and satisfactory answer to this question, contained in the observation made above, viz. That whenever God hardens the heart, and closes the eyes of men, they harden their own hearts, and shut their own eyes, the one being necessarily implied and involved in the other; so that when it is expressly said that God hardens the heart of any man, or hath given him eyes that he should not see, it is as really asserted, that the man himself hardens his own heart, and closes his own eyes, as the latter is necessarily implied, it being the very thing expressly said to be produced as the effect of the divine agency. Therefore when Isaiah speaks of God as hardening men's hearts, and shutting their eyes, he equally asserts that these men harden their own hearts, and close their own eyes; and may justly, and with the greatest propriety be quoted, as asserting both of them, or either the one or the other. This is equally true of the light, wisdom and holiness; of good men, God is certainly the origin and cause of all this, according to the scripture. He circumcises the heart, to love him: He gives a new heart, and puts a new spirit in them; creates in them a clean heart, and renews in them a right spirit: He saves them by the washing of regeneration and the renewing of the Holy Ghost: He causes them to walk in his statutes, and to keep his judgments and do them. [138] Yet the scripture speaks of them to whom God gives a new heart, and whose heart he circumcises, and whom he renews by his holy Spirit, as circumcising their own hearts; making themselves a new heart; as those who have put off the old man, and put on the new man; and renewed themselves in the spirit of their minds; and have cleansed and purified their own hearts. [139] These passages may be reconciled by observing, that the former speak expressly of the divine agency in the renovation of the hearts of sinful men, and forming them to true holiness. The latter speak of the agency and exercises of men, implied in their renovation and holiness, and in which their turning to God, and their obedience does consist: And which is necessarily connected with the former, and involved in it. Whenever and wherever God gives a new heart, the man makes himself a new heart, in that agency and those exercises, in which a new heart consists. He renews and cleanses his own heart, and circumcises it, by turning from sin to God; hating sin and loving God, and in all that agency, and those pure and holy exercises in which he conforms to the divine law, and to the gospel, and lives a holy life. All this is necessarily implied in what God does in giving a new heart, as it is the effect which he produces by his agency; and these are connected, and involved in each other, as are the cause and effect: So that to assert one, is equally to assert the existence of the other. The sinner's heart cannot be made a clean heart, by the divine agency, in any other way, but by the sinner's cleansing his own heart; because a clean heart consists in those exercises of the man, in which he does cleanse his own heart. It is a contradiction to say, that God has circumcised the heart of a man to love him; and yet the man does not love him, or, which is the same, has not circumcised his own heart to love the Lord: And so of the rest. Therefore when God says, he will give a new heart and put a new spirit within men; it is really asserted that they shall renew their own hearts, in the proper exercises and agency, in which a new heart and new spirit consists; or that they shall walk in his ways. And on the contrary, whenever a man makes him a new heart, and becomes obedient, this implies all that divine agency, by which God gives a new heart: And therefore by asserting the former to exist, the latter is really asserted. If a man purifies himself, and cleanses his own heart, in pure, holy exercises, it is certain that God has created in him a clean, a new heart; and to assert the former or the latter, is really to assert both. Here are two distinct agents, infinitely different; God, absolutely independent, and almighty; and a creature absolutely dependent for every thought and volition, having no power and sufficiency, that is not derived immediately from his Maker: and the agency or operation is as distinct and different as the agents. The creature's agency is as much his own as in the nature of things it can be, and as it could be, if it were not the effect of the divine agency, if this were possible. And the creature acts as freely, as if there were no agent concerned but himself; and his exercises are as virtuous and holy; and it is really and as much his own virtue and holiness, and he is as excellent and praise-worthy, as if he did not depend on divine influences for these exercises; and they were not the effect of the operation of God. All this, it is presumed, is plain, and must be evident to all who have attended to what has been said above, on this subject. And there can be no difficulty respecting God's hardening the sinner's heart, and his hardening his own heart, which does not equally attend God's making a new and clean heart, and at the same time the man renewing and cleansing his own heart; and no objection can be made against the former, which is not as much against the latter: unless it be, that in the latter instance, moral good or holiness in the creature is the effect of the divine operation: but in the former, it is directly the reverse, and moral evil or sin takes place in consequence of the divine determination and agency; which has been thought by many to be inconsistent with the infinite purity and holiness of God. It is presumed that what has been said above to this point, is sufficient to obviate this objection, and show it to be wholly without foundation. But this leads to another observation. 6. Though it be as expressly asserted in the scriptures which have been cited, and particularly considered, that God has determined the existence of all the moral evil that takes place, and does by his own operation and agency cause it to take place, as it does; as it is, that true virtue and holiness which takes place in men, is the effect of divine operation: Yet it does not follow from this, that the manner and mode of divine operation, which is the cause of those different and opposite effects, is in all respects the same; and consequently no man has a right to assert this. Indeed, this, in both instances, is inscrutable by man, and cannot be particularly explained. We know that what is produced in the latter instance, is, as it consists in the exercises of the creature, conformable to the law and nature of God. In the former, what takes place in man, is directly the reverse, contrary to God's nature and law: But as to the manner of operation, as the cause of either, we are wholly in the dark; as much as we are, with respect to the manner of the divine operation in the creation of the world, and the different and various existences. All we know is, that God willed their existence, to be just as they do exist, or said, Let them be, with which fiat their existence is infallibly connected. And he as really willed the existence of moral evil as of holiness in creatures; and the existence of both is equally the infallible consequence. And though the effects, holiness and sin, are in their nature, and considered in themselves, so infinitely different and contrary to each other, and the latter most odious and abominable; yet the existence of them both may be equally important and desirable, and necessary for the glory of God, and the greatest possible good: And in this view God willed the existence of both, in the exercise of infinite wisdom and benevolence, even the same kind of benevolence which he requires of creatures in his holy law; and which is opposed by the sinner in every act of sin. It hence appears, that God's disposition and will respecting the existence of sin, which is the origin and cause of it, and his disposition and w ill revealed in his law requiring benevolence, and all that is implied in it, and forbidding the contrary, are perfectly consistent, and one and the same: And were it possible for him to will and choose that sin should not exist, this would have been infinitely contrary to the divine law. Thus it appears that God is holy in all his works and ways, even while he wills the existence of moral evil: And that there neither is, nor possibly can be, any moral evil, in being thus the origin and cause of it. The following questions and answers will conclude this subject. Question. Does not the doctrine which has been advanced, serve to strengthen and confirm the infidel, and others, in their belief that man is not a moral agent, and is not capable of sin or blame, whatever he may do? Many who reject divine revelation profess to believe the doctrine of universal necessity; that all things and events, from the greatest to the least, are fixed, so that there can be no alteration: And hence they infer, that man has no liberty, and is not a moral agent, so as to be in any degree criminal. And many who do not professedly renounce revelation profess to believe the absolute and universal dependence of all creatures and things on God; and hence infer and say, they are what God has made them to be; therefore they are not answerable for what they are, or do; nor are they justly blameable for any thing in their character or conduct. These will think themselves supported by the doctrine of the decrees of God, as it has been stated above. Is it wise or right to advance a doctrine which tends to produce such an evil effect? Had it not better be suppressed, if it: be true. Answer 1. If the doctrine, as it has now been stated, be clearly and abundantly asserted in the scripture; and the whole be necessarily implied in the independence and supremacy of God, and the entire dependence of the creature, in all respects, which, it is presumed, has been made evident; then there can be no good reason why it should not be asserted and vindicated: And it is certain it does not tend to any evil, or to produce any bad effect. And if it be improved to any bad purpose, and any groundless inference be made from it, it must be an abuse of the truth, and perverting it to an end to which it has no tendency; but the contrary. Ans. 2. There is no religious or moral truth revealed in the Bible, which may not be improved to some bad purpose; and has not been so improved by ignorant and wicked men. And if no truth ought to be explained and vindicated, or mentioned, which may be abused, and will be perverted by some, even to their own destruction, all religious truth must be suppressed, and the Bible must be shut up, and no more lie open to the world. Ans. 3. At the same time that the doctrine of the divine decrees has been stated and vindicated, it has been equally proved from scripture and reason, that man is a free agent, and accountable for his moral conduct; and in all respects as much so, and is as real and as much a moral agent, as he could be on any supposition, and if this doctrine were not true; and no events or actions were fixed and certain before they actually took place: And he is as much the former and author of his own moral character, as he could be, were there no other agent concerned in them: And all his moral actions are as much his own, and his own virtue or sins, as they could be, if nothing were previously done or determined, which rendered them certain. If any will abuse their own reason and the holy scriptures, so much as to believe but one of these equally evident truths, and reject the other, he must answer for it, and take the consequence. But must one or the other of them be given up or suppressed, lest men should abuse one, or both of them? Let the scripture and reason judge. Ans. 4. All the difficulty in this matter appears to lie in reconciling the total, universal, and constant dependence of man on God, with his freedom and moral agency, and accountableness for his moral conduct. The scripture asserts both these in the strongest manner, from the beginning to the end, in a variety of ways. The instances are too numerous to be all mentioned here. This dependence is represented by the potter and the clay; and man is asserted to be as dependant on God for the manner of his existence, and in all his moral character and actions, as the clay is on the potter, for the shape, and kind of vessel into which it is to be formed. [140] And wicked men, in all their actions, are represented to be as much in the hand of God, and moved by him, as the saw, axe, rod or staff, are in the hand or power of a man, who uses and moves them. [141] The apostle Paul says, [142] "In him we live, and move, and have our being." [143] And reason, or true philosophy, teaches the same. A creature cannot be made independent, in any the least degree or respect whatever; because this implies a contradiction. For if a creature can be independent with respect to any thing, or in any degree, he ma} be so in every degree, and in all respects; which is inconsistent with his being a creature. Therefore the constant and entire dependence of man, on God, his Creator, for existence; for every perception and thought, and every motion of body or mind, and every circumstance of these, from the least that is possible, to the greatest, is absolute and perfect, in the highest degree, and in every respect. According to scripture and right reason, this is perfectly consistent with the moral freedom and agency of man; and he is as virtuous or vicious, and as worthy of praise, or deserving of blame and punishment, as if he were not thus dependent, if this were possible; which it is hoped has been made evident. But apostate, proud man feels as if he were, in a great degree at least, self dependent, and inclines and aspires to be so. This tends to lead him to wrong ideas and speculations on this point, and to prevent his reasoning properly upon it. And it is no wonder that great mistakes are made, and that many are led aside by false reasoning on the subject; and cannot be convinced of the truth: Or if they be in some measure convinced in their judgment, or at least silenced by unanswerable arguments; yet they may feel as if it were not, and could not be true; and not submit to it, but oppose it in all the exercises of their hearts. They who are humble, and feel their dependence on God, and are pleased with it, are most likely to understand these things, and to see the consistence of such dependence, and their freedom and accountableness to God for their moral conduct; and to be satisfied with it. And if they cannot remove every difficulty in speculation, and answer all the objections which are made to it; they nevertheless do acquiesce, and are pleased with being thus dependent, and yet wholly blameable for every deviation from the law of God; and have no doubt of the consistence of these, though they may not be able to show how, or to reason the matter out with others. "The meek will he guide in judgment; and the meek will he teach his way." [144] They will approve of the sentiments and exhortation of the apostle Paul, and feel and act accordingly. They will "work out their own salvation with fear and trembling;" that is, in the exercise of true humility, and a sense and acknowledgment of their entire, constant dependence on God for every exertion and motion of their will; knowing that "He worketh in them both to will and to do." Ques. Do not the words of the apostle James expressly deny that the divine agency is concerned in the existence of moral evil, when he says, "Let no man say, when he is tempted, I am tempted of God. For God cannot be tempted with evil, neither tempteth he any man?" Ans. To tempt, and be tempted, are to be understood in different senses, as they are used in the scripture. God is said to be tempted, and men are often said to tempt him. And it is said that he tempted Abraham: And in this sense he does tempt others, and may tempt all men. Sometimes to tempt, is taken in a bad sense, as it is in this passage, and means a sinful act, as it always does when Satan is said to tempt any one. In this sense God does not tempt any man; for he is holy in all his works. To be tempted, sometimes means only to be tried; and is consistent with the perfect innocence and holiness of him who is said to be tempted. In this sense God is said to be tempted, and Jesus Christ was tempted. Sometimes to be tempted implies moral evil, and actually filling into sin. In this sense, the word seems to be used in the following passages, "Considering thyself, lest thou also be tempted. Lest by some means the tempter have tempted you, and our labour be in vain." [145] In this sense the word is to be understood, when James says, "God cannot be tempted," and in the same sense he uses the word, when he speaks of a man being tempted. This is evident from his own explanation of it in the following words: "But every man is tempted, when he is drawn away of his own lust, and enticed." A man cannot be tempted, in this sense, but by the exercise and gratification of his own lusts; the existence of which is therefore supposed, and necessary, in order to his being tempted; without which he could not be so tempted. Therefore a man is not, nor can be tempted, in the sense here stated, by any thing that is, or can be done, antecedent to the existence of evil, or lust, in his heart. For the temptation applies to his lust, and is suited to excite sinful exercises, or lead men into sin. It is easy to see, that God does not so tempt any man; and that his foreordaining whatsoever comes to pass, and executing his decrees in ordering and governing all the actions of men, does not imply this. All that God does is infinitely wise and holy. And he does not exhibit any thing to the view of men, or set any thing before them, in his word or works, in false colours, or that has any tendency to deceive them, or draw them into sin; but every thing which he suggests to them, in his word and providence, has a contrary tendency, and is perfect truth. And if men view objects in a wrong and false light, it is wholly owing to their lusts, by which the light and truth which God sets before them, is perverted and abused. Ques. Have not those who have been called Calvinists, and have professed their belief of the doctrine of the decrees of God, that he hath foreordained whatsoever comes to pass, denied the divine agency in the existence of moral evil, while they hold that God decreed to permit it? And is not this way of representing the matter safest and best, to avoid the charge of making God the author of sin? And others who hold that God is the cause of every act and volition of the sinner, have distinguished, and said that he is the cause of them, as natural actions and events, or so far as they are natural; but not of the moral depravity of them: That this is wholly from the sinner, and he alone is the cause of it? Is not this distinction proper and necessary, in order to avoid the above imputation? Ans. 1. It has been observed, that Calvin, and the assembly of divines, at Westminster, assert that the divine decree and agency, respecting the existence of sin, imply more than a bare permission, viz. something positive and efficacious. [146] They therefore who hold to only a bare permission, do depart from those who have been properly called Calvinists; and do not agree with the confession of faith composed by said Assembly of divines, or with those numerous churches and divines, who do assent, or have assented to that confession of faith, in England, Scotland, Ireland and America. Ans. 2. If by God's permitting sin, be meant, that sin will exist, if God do not interpose and hinder the existence of it by a positive exertion; and he only forbears such exertion, and suffers it to take ])lace; this involves a real absurdity and impossibility, as it supposes sin to exist, without any proper cause, and wholly independent of the first cause. And if any one thing, or event, may come into existence, independent of the first cause, every existence may do so too , and there is no need of a first cause of all, and the being of God cannot be proved, from any existence which men behold. But if it did not involve this impossibility, and any should think such an inference not just, it does really remove no supposed difficulty with respect to making God the origin of sin: for if sin could not exist with out the will and decree of God to permit it, and nothing but a bare permission were necessary in order to its existence; yet God in determining to permit it, willed the existence of it; and this necessarily implies his choice and pleasure, that sin should exist, in every instance in which it does take place; and that he orders things so that, he permitting, it will certainly exist just as it does. And this implies the whole of the doctrine which has been advanced, as has been before observed. To decree to permit sin, in the case supposed, is to will the existence of it. And this is liable to all the objections which can be made to the doctrine which has been advanced in this chapter, as making God the author of sin, &c. And nothing worse, or more, can be said against this doctrine, as it has been stated above, which has not been said against the assertion, which has been espoused by all Calvinists, viz. That God has foreordained whatsoever comes to pass. This has always been loaded, by many, with the greatest opprobrium which they could invent, asserting that it is the most blasphemous, horrid doctrine, that was ever thought of, making God the sole author of all the sin in the world; and most unreasonable and cruel, in punishing men or devils, who, according to this doctrine, are perfectly innocent and incapable of sinning, &c. &c. And nothing will satisfy such objectors, but to give up the doctrine of the divine decrees, and admit man to be and act so as to form his own moral character, independent of God, and in every sense contrary to his purpose and will, if it be sinful. Ans. 3. The attempt to distinguish between the sinful volitions or actions of man, as natural and moral actions, and making God the origin and cause of them, considered as natural actions, and men the cause and authors of the depravity and sin which is in them, is, it is believed, unintelligible, and has no consistent or real meaning, and gives no rational satisfaction to the inquiring mind; unless by making this distinction it be meant, that in every sinful action, God is not the sinful cause of it; but all he determines and does respecting these, is the exercise of holiness: And all the moral depravity and sin consists in the volitions and actions of men, and is their sin, and cannot be ascribed to God; men being as much the cause and authors of their own sins, as they could be, if God had not done or determined any thing respecting them. And this is the doctrine which has been vindicated in this chapter. And is it not reasonable and candid to suppose that those worthy men who have made this distinction, did really mean no more nor less than this? On the whole, it is presumed there has nothing been advanced, as included in the doctrine of the decrees of God, which is not necessarily implied in his independence and supremacy, his infinite wisdom and goodness, or holiness; and man's necessary dependence on him; or that is inconsistent with the most perfect freedom of man, and his moral agency, and accountableness for all his moral exercises, and being justly blameable for every thing in him which is contrary to the holy law of God: And that, consistent with this doctrine, as much depends on the will and conduct of men, as if they were not dependent, if this were possible, and nothing had been done or determined, respecting their volitions and conduct, previous thereto: And that their will and conduct is as much their own, and is as deserving of praise or blame; is as virtuous or vicious, as it could be, were they wholly independent: And that there is nothing contained in this doctrine that makes God the author of sin, in any bad sense, and so as to impeach the divine holiness: And that all this has been made evident, But if the contrary can be made to appear, this doctrine, with all that is implied in it, shall be given up and renounced. IMPROVEMENT. I. From what has been said on this high and important subject, may be inferred the truth and divine original of the holy scriptures; in that the doctrine of the divine decrees is clearly revealed, and so abundantly asserted therein; and the whole Bible is evidently formed on this plan. This doctrine is so agreeable to reason, and so essential to rational and consistent conceptions of the character and perfections, the infinite felicity, and absolute independence and supremacy and dominion of the Most High: and it is so desirable and important, that infinite wisdom and goodness should dictate, and form the plan of all existences and events; making one harmonious, absolutely perfect system; of all possible ones, the wisest and the best; that it might be reasonably expected a revelation from heaven would contain this doctrine in all its length and breadth, exhibiting it in a clear and incontestible light; and expressly or implicitly asserting the perfect consistency of it, with every truth respecting the divine character and conduct; and the liberty and moral agency of man. If this doctrine were not contained and asserted in divine revelation, it would be perfectly unaccountable: And if the holy scriptures were formed on a contrary plan, and in opposition to this doctrine, it would be an insuperable objection against them, as coming from God. But when the children of wisdom see this contained in the Bible, they approve and are satisfied, and discern the divine stamp, in this, as well as in other things; and a perfect harmony and consistence through the whole. It is true, that many have supposed that if this doctrine were in the Bible, it would be an unanswerable objection against the authenticity and divine original of it; and have thought they have been supporting the credit of divine revelation, by attempting to explain away those passages in which it is most expressly asserted, and to put another meaning upon them. But what has been gained by these attempts? Has one professed deist been hereby brought to think more favourably of the Bible, or to believe this doctrine is not contained in it? Not one instance of this, it is presumed, can be produced. And have not impiety and infidelity prevailed most, when and where the doctrine of the divine decrees, as above asserted and explained, has been most opposed and discarded? All professed deists see the doctrine of the divine decrees, and the fixed certainty of all events, plainly asserted in the Bible; and some of them dislike this doctrine, and make it an argument, that it is not a revelation from God. Others believe and embrace the doctrine, and hence infer, contrary to the scriptures, that there is no such thing as liberty, moral agency, virtue or vice: And therefore dislike and oppose divine revelation, as much as the other. But in the Bible the doctrine of the divine decrees, foreordaining whatsoever comes to pass; and the consistency of this with human liberty, moral agency, praise and blame, reward and punishment, is asserted; and he who well attends to this, will not only acquiesce and approve; but in discerning the beauty and harmony of these truths, he will have evidence in his own mind, that this is a revelation from God; as the corrupt heart of man, not guided by heavenly illumination, would not have represented the matter in this light. Thus what the wisdom of man, the wisdom of this world, calls folly, and rejects as such, the children of wisdom embrace as wiser than men, even the wisdom of God; and see and adore the finger of God in forming such a revelation. II. This view of the divine decrees and operations tends to enlarge the mind, in high and exalting thoughts of God, and leads to adore him as the first and the last, the Almighty, who worketh all things by the counsel of his own will, infinite in power and wisdom, doing what he pleases in heaven and on earth: And this view of the Deity tends to lead the mind of man to humbling views of himself, as absolutely dependent on God, in all respects, and as infinitely little and inconsiderable, in comparison with God; and to see the reasonableness and importance of being devoted to him, in seeking his glory as the supreme end. In this view, the words of St. Paul will be naturally suggested and espoused by the pious mind. "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his ways, and his judgments past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: To whom be glory forever, Amen." III. This doctrine is the only foundation, and a sufficient and ample one, for the support, comfort and joy of the pious friends of God, in the midst of all the darkness, sin and misery that take place. "The Lord reigneth, let the people rejoice." Infinite wisdom and goodness, clothed with omnipotence, reign, and nothing takes place but what is important and necessary to accomplish the wisest and best end, the glory of God, and the greatest possible good. God will bring infinite good out of all the evil; and for this end he hath foreordained whatsoever comes to pass. Was not this a most certain truth, and to be relied upon, the pious mind must sink in darkness, in the view of the evil that takes place, and could find no relief. But here is a source of comfort and joy, since all things are ordered in the wisest and best manner, nothing could be added, or taken away, without rendering the divine plan less wise, perfect, and excellent. It belongs to the infinitely wise, almighty maker and owner of all things, and governor of all worlds, to order every event; especially the events of the moral world, and the moral actions of creatures, which are the most important: They must be determined and fixed by something, by undesigning chance, or by ignorance or folly, or by infinite wisdom. He who is infinitely wise and almighty can do it in a way perfectly consistent with the liberty and moral agency of his creatures; and this being every way most desirable, and the contrary supposition infinitely dreadful: when the friends of God see this is done by him, and that his counsel with respect to every event, and all actions, stands forever, and the thoughts of his heart to all generations--they rest in this, and rejoice continually, and no man can take this comfort and joy from them. Though the earth be removed, or the mountains be carried into the midst of the sea, whatever events, and however evil in themselves, take place; yet they will not fear, but drink consolation at this river, the streams whereof make glad the city of God. "Let the righteous be glad; let them rejoice before God; yea, let them exceedingly rejoice." [147] IV. This affords a solid stable foundation, for the most unreserved, implicit confidence and trust in God. He superintends in all things. He is in the heavens, and hath done whatsoever he pleased; he will accomplish his own ends, and cannot be disappointed. Therefore his friends may trust in him with the greatest assurance, that, whatever appearances there may be against it, he will accomplish his own ends, glorify himself, fulfil all his promises to his people, and make them most happy forever. "O Lord of hosts, blessed is the man that trusteth in thee." Therefore, V. This doctrine is suited to promote true piety and holiness. For this consists in loving God, in trusting and rejoicing in him, and his government and works, acknowledging him in all our ways, in seeing his hand in all events, in submitting to him, and obeying him. This doctrine is so far from affording any just ground of encouragement to sin, that so far as it is understood and cordially embraced, it forms the heart to hate sin and love the law of God, and to the most hearty, cheerful submission to his government. Experience proves this to be true, and the reason of it is very obvious. For they who see and approve of the wisdom of God in making all things for himself, and ordering all things, even the sins of men, for his own glory; must themselves desire and seek the glory of God; and this necessarily implies an approbation of the law of God, and a cordial submission and obedience to it. VI. Hence may be inferred the propriety and importance of preaching this doctrine, and of explaining and vindicating it, as it is revealed in the holy scriptures. Some who believe it is revealed in the Bible, yet think it ought not to be preached, or spoken of, as it is such a mysterious doctrine, and is so difficult and puzzling to many, and a stumbling block to them, rather than to their edification; and is liable to be misimproved to bad purposes. But such must be under a great mistake. It is dishonourable to God, and to the Bible, to suppose any truth which he has there revealed, is of a bad tendency, and therefore ought not to be published; yea, it is implicitly denying that the Bible is from God, and taking sides with the deist. Besides, there is a contradiction and absurdity in the supposition, that it is a truth, and yet has a bad tendency; for this is impossible in the nature of things. That which has a bad tendency, is error and falsehood; but truth has a direct contrary tendency and effect, wherever it is received. It is true, this doctrine may be preached imprudently, it may be represented in a partial and improper light; and so that the hearers will not understand it. No one can be justified for preaching this, or any other truth, in such a manner. But this is rather a reason why it should, with all other important truths, be thoroughly and fully preached, so that they who are disposed to attend, and willing to understand, may have opportunity to be instructed. It is doubtless better, if there can be a better in the case, not to preach it at all, than to do it to the halves, just mentioning it sometimes; for this is not the way to have it understood, but tends to raise prejudices against it. But the best and only wise way is, to preach it, and explain it clearly and fully, and give persons opportunity, more privately, to propose any objections they may have, that they may be removed. And parents ought to be able and willing to teach it to their children; to explain it and show them the reason of it, and the evidence there is in the scripture of the truth of it. And though they might not fully understand it in early age; yet a foundation would be hereby laid for their making improvement in understanding, as they advance in years. It is not so difficult a doctrine, as many imagine, who perhaps never understood it themselves, through strong prejudices, which they imbibed, before they were well instructed in it. A child of twelve or fourteen years old, who is carefully instructed, and will attend, is capable of understanding and seeing the evidence and reasonableness of this doctrine; which must be believed as an important article of the christian faith, where the Bible is well understood; however it be now, and has been, rejected by many, with the greatest contempt, boldness and assurance. __________________________________________________________________ [51] Eph. iii. 11. See also Eph. i. 4. 1 Cor. ii. 7. 2 Tim. i. 9. [52] Psalm civ. 24. [53] Rom. xi. 31. [54] Psalm xxxiii. 11. [55] Job xxiii. 13. [56] Acts ii. 23. [57] Rom. viii. 29. [58] Rom. xi. 2. [59] 1 Peter i. 2. [60] Rom. xi. 36. [61] Col. i. 16. [62] Prov. xvi. 4. [63] The point has been more particularly, and with greater care and exactness, considered and examined in the light of both reason and revelation, by the late President Edwards, than by any other author, in his Dissertation concerning the End for which God created the world. The reader, who desires to see this subject more fully explained and explored, must be referred to that ingenious, elaborate performance. [64] Acts xxvii. [65] It is to be observed, and kept in mind, in attending to what is here said on human liberty, that every degree of active inclination and moral exercise of heart, is included in willing and choosing, as well as what are called the imperate and overt acts of the will: For such inclination or exercise of heart, in every degree and instance of it, is not distinguishable from exercise of will and choice; but is really the same thing. [66] It is therefore certain that man is perfectly free, or has all the freedom that in the nature of things is possible, in the exercise of will and choice, or in acting voluntarily; and God, in forming man a voluntary agent, made him a free moral agent, and he cannot be deprived of this freedom and moral agency, unless he be made to cease from acting from motive, and exercising will and choice. [67] It was thought proper and necessary briefly to consider in what liberty and moral agency consist, in order to determine, whether real liberty be consistent with the absolute previous certainty of all events and actions, implied in the doctrine of God's decrees. But the subject is by no means exhausted here; nor is there need of it, since it has been more particularly and fully considered by those able writers. President Edwards, in his careful and strict inquiry into the modern, prevailing notions of that freedom of will, which is supposed to be essential to moral agency, virtue and vice, reward and punishment, praise and blame. And Mr. West, in his Essay on moral agency. The reader who desires to see a more thorough and clear discussion of this point, is with pleasure referred to those performances, where he will, it is presumed, find abundant satisfaction. [68] "Sin, in its own nature, hath no tendency to good, it is not an apt medium, hath no proper efficacy to promote the glory of God: So far is it from a direct contributing to it, that, on the contrary, it is most real dishonour to him. But as a black ground in a picture, which in itself only defiles, when placed by art, sets off the brighter colours, and brightens their beauty; so the evil of sin, which, considered absolutely, obscures the glory of God; yet, by the overruling disposition of his Providence, it serves to illustrate his name, and make it more glorious in the esteem of creatures. Without the sin of man, there had been no place for the most perfect exercise of his goodness." Bates, on the Harmony of the Divine Attributes, Edit. iii. p. 81 [69] If any one desires to see this subject more particularly and accurately considered, he must be referred to Mr. West's Essay on Moral Agency. [70] There have been many objections to what has been here asserted and proved, viz. That sin is necessary in order to the greatest good of the whole, and is the occasion of good in every instance of it. It has been said, that such a position gives the greatest encouragement to sin; for the more sin there is, the better, the more good there will be--That sin, according to this, is really no crime--That this is therefore inconsistent with its being forbidden in the law of God, and the punishment of the sinner, &c.--The distinction which has been made between sin, considered in itself, in its own nature and tendency; and as it is connected with the whole, and as overruled and used by God for the greatest good of the universe, is sufficient, it is supposed, if well considered, to show how groundless such objections are. All sin is infinitely odious, in its own nature, and has the most evil tendency, as it consists in opposition to God, and his glory, and to all good; God's law, therefore, which requires love to him, must condemn and forbid sin, as infinitely wrong, and odious to him. The sinner cannot take encouragement to sin, from the good of which God makes it the occasion; because this is no good to him, so far as he is inclined to sin; and therefore cannot be a motive to sin: Because it is directly crossing to all inclination to sin. A son who desires not his fathers honour, but is of a disposition to be gratified in his disgrace, could not be persuaded to rebel against his father, from the consideration that his father would get honour by it: But if he be a friend to his father, and to his honour, he will not, from this friendship, be induced to act like an enemy, and do that which tends to hurt and dishonour him. Therefore man never did do evil with a desire and design to promote the good of which God makes it the occasion, it being a contradiction, and therefore absolutely impossible. And as rebellion against God is as evil in its own nature and tendency, when God makes it the occasion of good, and the disposition, views and motives of the sinner are as vile and criminal, as if no good, but infinite evil were the consequence, the sinner is as blameworthy, and deserves punishment as much, as if no good, but all the evil which his sin tends to produce, took place. It is not thought necessary or proper to give a more particular answer to these objections here. This has been done in three sermons, on the subject of the good of which sin is the occasion, published in the year 1759, and reprinted in Boston, and at Edinburgh in Scotland, in 1773. [71] "If by the author of sin is meant the permitter, or a not hinderer of sin: and at the same time, a disposer of the state of events, in such a manner, for wise, holy, and most excellent ends and purposes, that sin infallibly follows; I say, if this be all that is meant, by being the author of sin, I do not deny that God is the author of sin, (tho' I dislike and reject the phrase, as that which, by use and custom, is apt to carry another sense) It is no reproach for the Most High to be thus the author of sin. This is not to be the actor of sin, but on the contrary, of holiness. What God doth herein, is holy; and the glorious exercise of the infinite excellency of his nature And I do not deny, that God's being thus the author of sin, follows from what I have laid down: And I assert that it equally follows from the doctrine which is maintained by most of the Arminian divines." Edwards, on Freedom of Will. Edit. I. Part iv. S. xi. P. 254. "If it would be a plain defect of wisdom and goodness in a being, not to choose that should be, which he certainly knows it would, all things considered, be best should be, (as has but now been observed) then it must be impossible for a Being who has no defect of wisdom and goodness, to do any otherwise than choose it should be; and that for this very reason, because he is perfectly wise and good. And if it be agreeable to perfect wisdom and goodness for him to choose that it should be, and the ordering of all things supremely and perfectly belongs to him, it must be agreeable to infinite wisdom and goodness, to order that it should be. If the choice be good, the ordering and disposing things according to that choice must also be good. It can be no harm in one to whom it belongs to do his will in the armies of heaven, and among the inhabitants of the earth, to execute a good volition If the will be good, and the object of his will be, all things considered, good and best; then the choosing or willing it, is not willing evil. And if so, then his ordering according to that will, is not doing evil?" Idem. P. 267. It may be proper to observe here, that all which has been above asserted respecting the origin and cause of moral evil, is contained and fully expressed in the following words, 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 foreordained whatsoever comes to pass. God executeth his decrees in his works of creation and providence. God's works of providence are, his most holy, wise and powerful preserving and governing all his creatures, and all their actions." And in their confession of faith, they say, "God, the great creator of all things, doth uphold, direct, dispose and govern all creatures, actions and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. "The Almighty power, unsearchable wisdom, and infinite goodness of God, so fur manifest themselves in his providence; that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing them, in a manifold dispensation, to his own holy ends." It is here asserted that God hath foreordained, decreed and willed the existence of moral evil; for this has come to pass. And it is said God brings this decree or will of his into effect, by creation and his governing providence, by which he, in the exercise of wisdom and holiness, does powerfully govern his creatures, and superintend and direct, dispose and order all their actions. These assertions, which have been justly considered as essential to what has been called Calvinism, and are professed and espoused by all consistent Calvinists, have been strongly objected to by many, ever since they have been made and published, as full of impiety, and involving horrible consequences, making God the author of sin, &c. It is therefore no wonder, when this same doctrine is revived, explained and vindicated, that the same objections should come into view, and be urged, as they have been heretofore. This is observed, with a view to rectify a mistake which some seem to imbibe, while they oppose the doctrine above asserted, respecting the origin and cause of moral evil: and yet do not consider or believe they are equally opposing the Assembly of Divines, and all who have espoused the confession of faith and the catechism composed by them; and not as a proof of the truth of the doctrine; for it is presumed this has been exhibited in what has been said above; and will be yet farther confirmed b/ what is to follow; and needs not the testimony of man for its support. [72] Gen. xlv. 7, 8, to 20. [73] Psalm cvii. 17. [74] 1 Sam. ii. 25. [75] 2 Sara. xvi. 10, 11. [76] 2 Sam. xvii. 14. [77] 1 Kings xii. 15, 24. [78] 2 Kings xxvi. 2, 3, 29. [79] 2 Chron. xxv. 20. [80] Jeremiah xxv. 9.--li. 20. [81] Isaiah liv 16. [82] Zech. viii. 10. [83] Ezekiel xx. 25, 26. [84] Matt. xxvi. 53, 54, 56. [85] Luke xxii. 21, 22. [86] Acts ii. 23.--iii. 17, 18. [87] Acts iv. 27, 28. [88] 2 Samuel xxiv. 1. [89] 1 Kings xi. 14, 23. [90] 1 Chron. v. 26. [91] Isaiah xiii. 17. [92] Psalm xxviii. 3. [93] Psalm xxxiii 14, 15. [94] Psalm cv. 25. [95] Psalm cxix. 36. [96] Psalm cxli. 4. [97] Rev. xvii. 17. [98] Prov. xxi. 1. [99] Judges ix. 23. [100] 1 Samuel xvi. 4. xviii. 10. [101] 1 Kings xxii. 23. [102] Isaiah xix. 14. [103] Job xii. 16. [104] Isaiah lxiii. 17. [105] Ezekiel xiv. 9. [106] 2 Thes. ii. 11, 12. [107] Isa. vi. 9, 10. [108] Isaiah xxix. 10.--xliv. 15. [109] Romans xi. 7, 8. [110] Exodus iv. 21. [111] Chap. vii. 3. [112] Ver. 13. [113] Chap ix. 12. [114] Chap. x. 1, 2. [115] Ver. 20. [116] Ver. 27. [117] Chap. xi. 10. [118] Chap. xiv. 4: [119] Exod. xiv. 8, 17. [120] Deut. ii. 30. [121] Josh. xi. 20. [122] Isaiah lxiii. 17, [123] Rom. ix. 18. [124] Prov. xvi. 4. [125] Isaiah xlv. 5, 6, 7. [126] The Magians began first in Persia, and there, and in India, were the only places where this sect was propagated, and there they remain unto this day. Their chief doctrine was, that there were two principles, one of which was the cause of all good, and the other the cause of all evil. That the former is represented by light, and the other by darkness, as their truest symbols, and that of the composition of these two, all things in the world are made. Therefore when Xerxes prayed for that evil upon his enemies, that it might be put into the minds of all of them to drive their best and bravest men from them, as the Athenians had Themistocles, he addressed his prayer to the evil god of the Persians, and not to their good god. The good god they always worshipped before the fire, as being the cause of light, and especially before the sun, as being in their opinion the perfectest fire, and causing the perfectest light Isaiah xlv. 5, 6, 7. "I am the Lord, and there is none else; there is no God besides me; I girded thee, though thou hast not known me, that they may know from the rising of the sun, and from the west, that there is none besides me. I form light and create darkness, I make peace and create evil. I the Lord do all these things." These words, being directed to Cyrus king of Persia, must be understood as spoken in reference to the Persian sect of the Magians, who then held light and darkness, or good and evil, to be the supreme beings." Dr. Prideaux Connection, 9 Edit. p. 252, 253, 304. [127] James iv. 2. [128] Gal. v. 15. [129] Gen. l. 20. [130] Rom. ix. 19, 20, 21. [131] "Beza well expresses it, Qui sequitur Deum, emendate fane loquitur. We need not fear falling into any impropriety of speech, when we use the language which God has taught." Doddridge's Note on Luke xxii. 22. [132] Calvin represents those as very unreasonable, and perverting the scriptures, who insist that no more is meant than a bare permission, when God is said to harden the hearts of men, shut their eyes, &c. He speaks of them as frigidi speculatores, diluti moderatores; to whose delicate ears such .scripture expressions seem harsh, and are offensive. They therefore, he observes, soften them down, by turning an action into a permission, as if there were no difference between acting and suffering, i.e. suffering others to act. He says, such who will admit of a permission only, suspend the counsel and determination of God, wholly on the will of man. But that he is not ashamed or afraid to speak as the Holy Spirit does: And does not hesitate to approve and embrace what the scripture so often declares, viz. That God blinds the minds of wicked men, and hardens thei4 hearts, &c. See Calvin's Commentary on Exodus iv 21. vii. 3.--Joshua ix. 20--Rom. ix. 18. See also West's Essay on Moral Agency, page 241, 246. When the apostle Paul says, "And whom he will he hardeneth," he. refers to the words of God, when he repeatedly says to Moses, that he would, and actually did harden the heart of Pharaoh: And he does not attempt to soften or alter the expression in the least, when he applies it to all who are hardened. [133] Exod. iv. 21.--vii. 3. [134] Exod. viii. 15.--ix. 34, 35. [135] Chap. ix. 34. [136] Rom. xi. 7, 8. [137] Acts xxviii. 25, 26, 27. [138] Deut. xxx. 6. Psalm li. 10. Ezek. xxxvi. 26, 27. Tit. iii. 5. [139] Deut. x. 16. Ezek. xviii. 31. Rom. xii. 2. Eph. iv. 22, 23, 24. 1 Peter i. 22. 1 John iii. 3. Jam. iv. 8. Isai. i. 61. [140] Rom. ix. 19, 20, 21. [141] Isaiah x. 15. [142] Acts xvii. 28. [143] Dr. Doddridge gives the following translation of this text. "In him we live, (Kinoumetha) are moved, and exist." And adds the following words. "No words can better express that continual and necessary dependence of all derived beings, in their existence, and all their operations, on their first and almighty cause; which, the truest philosophy, as well as theology teaches." [144] Psalm xxv. 9. [145] Gal. vi. 1.--1 Thess. iii. 5. [146] See page 162, Margin. [147] Psalm lxviii. 3. __________________________________________________________________ CHAP. V. CONCERNING THE CREATION OF THE WORLD, PARTICULARLY OF MAN. GOD began to execute his infinitely wise and good plan, which he had formed and fixed, by his unchangeable purpose and decree, in the work of creation. "In the beginning God created the heaven and the earth." Heaven and earth comprehend the whole creation, both that which is visible, and invisible, to man. This is said to be in the beginning, to denote that creation, or every thing that is created, had a beginning, in opposition to being eternal, or without a beginning; and because time and succession of existence then began; there being no other beginning of existence but this, and therefore no beginning before this, there being nothing before creation, but the Creator, whose existence is without beginning. The creation is great, extensive and manifold, and vastly exceeds our knowledge and comprehension: But God spake the whole into existence, from nothing, with infinite ease. He said, "Let it be, and it was. He spake, and it was done: He commanded, and it stood fast." The invisible heaven, which probably is intended when St. Paul speaks of the Third Heaven, and is called by Solomon, "The heaven of heavens," was in this beginning created, and formed for the peculiar residence of God, who is said to have established his throne in the heavens, to be and dwell there; and the place where angels dwell; their creation being comprehended in the creation of heaven. And this is the heaven to which the redeemed will be received after the day of judgment, which our Saviour says, was "prepared for them from the foundation of the world." This heaven and the angels were created then; but before this lower world was formed, and brought into order. Therefore it is represented by God, that when he created this earth, the angels were spectators of the work; for these are the morning stars, and the sons of God, who are said to sing together and shout for joy, when the earth was formed. [148] God was pleased to create innumerable hosts of intelligent beings, with strong powers of mind, and large capacities, to be spectators of his works, and attend to the numerous worlds and creatures, as they rose into existence and order; and behold and admire infinite power, wisdom and goodness, manifested herein, and rejoice, adore and praise the Creator. We have no knowledge of the existence of any other rational creatures besides angels and men: and therefore we have no reason to conclude there are any other. Men may suppose there are many other ranks or kinds of rational creatures; but this, at most, is but mere conjecture. The supposition that there are no more, seems to have a more solid foundation, viz. that divine revelation makes no mention of any such; which it is reasonable to suppose it would, if there were any; since all rational creatures, under the same moral government, must have some connection and concern with each other. The angels are often brought into view in the holy scriptures; and they are represented as having a particular concern and interest in the future general judgment: Were there any other moral agents, they would have ah equal concern in this judgment, and be members of the same society and kingdom of God, with the holy angels, and the redeemed from among men, or share in the punishment of the wicked: therefore, it is reasonable to suppose their existence, and some circumstances relating to them, would have been revealed, had there been any such creatures. The silence of the scriptures on this head is a sufficient reason to conclude, that angels and men are the only moral agents in the created universe; or, at least, not to conclude there are any such, and to be silent about them. If it should be said, that the supposition of innumerable ranks of rational creatures, beside angels and men, represents God's moral kingdom vastly more grand and glorious, than if there were none but the latter: It may be observed, that we are not competent judges of the number which will best answer the ends of infinite wisdom. There must be some bounds set to the number of rational creatures; and how many soever are included in this number, there would be equal reason to suppose it would be better, and render the kingdom of God still more grand a: id glorious, to have innumerable myriads added to the number, as there is to suppose it would be better there should be more than angels and men. Therefore there is certainly no reason for such a supposition. There are "an innumerable company of angels," even when numbers, beyond our reckoning or conception, are left in sin and ruin. And who can have any adequate conception of the number of the human race, including all who have existed, and all who shall yet exist, before the end of the world! No man has any reason to think or suppose, that this number of intelligent moral agents, far beyond his conception, is not exactly sufficient, in the view of him whose understanding and wisdom are infinite, to answer all the ends of his moral government, and to render his eternal kingdom most complete, happy and glorious. The number and magnitude of the various bodies, worlds and systems in the material universe, which we behold, or can imagine, do not render it certain, or in the least degree probable, that they are all, or any of them, inhabited by rational creatures. If we were certain that the fixed stars are all like the sun in our system, which give light and heat to as many vast bodies or worlds, as our sun does, and no more: and that there are innumerable stars or suns, of this kind, invisible to us; yet all these, and as many more as the most enlarged mind can imagine, may be no more, nor greater, than is proper and necessary to answer the ends, which infinite wisdom has in view, with respect to angels and men. It is certain no man can determine they are not all necessary to answer the best ends, though there be no other ranks of rational creatures. God was able, and could as easily create the whole world, and all creatures and things therein, and put them in the best form, and most perfect order at once, in the first moment of their existence, as to do it gradually, and by a progressive work; but the writings of Moses inform us, that he was pleased to be six days in creating the world, and finishing this stupendous work: And we are particularly told, in what manner and order this work was carried on, until the whole was finished. We may be sure there were wise and important ends to be answered, by creating in this manner, and taking up the time of six days, and no more, in this work, though we were not able to discover or imagine what they are. But we are not left wholly in the dark, with respect to this. It is evident from scripture, that the natural world is so adapted to the moral, that the former is a representation or emblem of the latter; and that there is a designed analogy of the natural to the moral. This appears in that, in innumerable instances, reference is had to things in the natural world, and use is made of them, to represent and illustrate those of a moral kind, in the holy scriptures. The darkness and chaotic state in which the materials of which the world was to be made, lay and were found: it being tohu bohu, without form and void, or emptiness, confusion and vanity, is a striking emblem of the moral state in which man is found, as the subject of redemption, from which a most perfect, beautiful and glorious kingdom is to be formed; which is therefore called a new creation, the new heavens and the new earth. Mankind are, in consequence of the first apostasy, m a state of moral confusion, disorder and darkness; of total ruin, emptiness and vanity. Redemption or the new creation, the kingdom of Christ, is formed out of these materials; and, when brought to perfection, will be a most bright and glorious monument of infinite power, wisdom, and goodness: and will so vastly exceed the first creation in importance, duration, worth, beauty and glory, that the former work will be forgotten, and not be worthy of mention, in comparison with the latter. This is the representation given of ii in the scriptures, particularly by the prophet Isaiah. [149] "Behold, I create new heavens, and a new earth: And the former shall not be remembered, nor come into the mind. But be you glad, and rejoice forever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy." This is farther explained by the apostles, Peter and John. [150] Peter, speaking of the dissolution of the old or first heavens and earth, says, "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." By the last words he fixes his meaning of new heavens and a new earth. It is that society or moral kingdom, wherein dwelleth righteousness: That is, the holy church and kingdom of Christ, consisting in moral excellency, righteousness, or holiness. John says, "I saw a new heaven, and a new earth: For the first heaven, and the first earth were passed away." He then proceeds to describe the new heaven, and the new earth: "And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." This is the new heaven and the new earth, even the new Jerusalem, the holy city, wherein dwelleth righteousness, that is, the church and kingdom of Christ, formed out of the moral chaos of disorder, confusion and darkness, in which he found mankind; and adorned with righteousness or true holiness. None who attend can be insensible, that this passage is parallel with that in Isaiah, quoted above; and explains the meaning of the new heavens, and new earth, and of Jerusalem, mentioned there. In both places, Jerusalem and the new heavens and new earth are evidently put for the same thing; and the new Jerusalem is certainly the church of Christ, or the work of redemption, with all the appendages of it. The gradual increase and advance of light and order, in creating and forming the natural material world, is analogous to the increase of light and order in the moral world, particularly in the work of redemption, and an emblem of it. This light began to dawn directly after the fall of man, and has been increasing ever since; and will continue to increase, till the Sun of righteousness, (the sun of the moral world, the Lord and Saviour, who is the light of the world, and of whom the natural sun is an emblem) shall arise, upon all nations, with healing in his beams; and the earth shall be full of the knowledge of the Lord, as the waters cover the sea; when the church shall arise, and put on her morally beautiful garments, and shine in the beauty of holiness. And the darkness in the natural world, preceding light, and night preceding day, is a representation of what takes place in the church, and will in some degree continue, till the consummation of all things. Darkness, affliction and trouble, the fruit of the original universal moral disorder, do take place in a sort of periodical succession, which is followed with a greater or less degree of light, peace and comfort; until all evil shall be banished from the church forever, and there shall be no more night there. As God was six days in forming the natural world, in bringing it into the order which he designed, and furnishing it with the various sorts of inhabitants; and then rested on the seventh day: this was a designed emblem of the moral world, or of redemption, pointing out the length of time that it would take to bring that to such a state of order and beauty as was intended, a day being put for the period of a thousand years. During the space of six thousand years Christ is carrying on the work of redemption, and forming his church and kingdom, out of the chaotic mass of mankind, to a state of order and beauty, through various revolutions and conflicts; when it shall be brought to a state of rest and peace; and the seventh thousand years of the world shall be a day of rest, when "the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High;" and the church shall put on her beautiful garments, prepared as a bride is adorned for her husband: And the Lord her God will rejoice over her with joy: He will rest in his love, and will joy over her with singing. Moreover, by working six days, and resting from his work on the seventh, and consequently sanctifying that, and setting it apart as a day of rest for man, he set an example, and made an institution for man, which was useful, important and necessary, for the best good of man, and the promotion of his designs respecting his moral kingdom. [151] According to the scriptures, there have not yet been six thousand years since the creation. And there are a variety of facts and arguments which prove the world cannot be much older than it is represented to be in sacred history: which have been mentioned by many writers: And there are no appearances or facts, which give the least evidence of the contrary. It has been asked, Why the world was not created sooner? Why it would not have been wiser an d better, to have had it created so much sooner, or be fore it was created, as to have every thing ready for the day of judgment by this time; yea, so as to have had all the blessed in the enjoyment of complete happiness for millions of ages already? For this would have been so much clear gain of happiness, which is really lost, and never can be enjoyed, because the world was created so late. It may be observed upon this, in the first place, that this question can never be satisfied, so that it might not still be asked with as much reason and propriety, as it is now asked; and therefore it must be an improper and unreasonable question. If the world had now existed ten thousand ages instead of six thousand years; and were this possible, still the question might be asked, with as much apparent reason as now. Why it had not been created so early, as now to have existed ten millions of ages instead of ten thousand? And so on without end. That question or demand, which in the nature of things cannot be answered or satisfied, on any supposition whatsoever, is unreasonable, and ought never to be made. In the second place, This question is inconsistent and absurd, and can really have no meaning. Antecedent to the beginning of time there could be no succession from one minute or hour to another; for minutes and hours relate only to time. There was no before or after, sooner or later. Antecedent to the creation of the world, there was no existence but the Creator, who only exists without beginning to exist, and therefore without succession. There is no such thing, or idea, to answer the words, before or after, sooner or later, with respect to him and his existence. These are relative terms, and denote ideas that relate to time; and therefore cannot be used with propriety, to denote any thing antecedent to creation; because no such thing can be predicated of absolute eternity, which has no relation to time, and succession. Therefore it may be with truth asserted, that the world could not be created sooner than it was, or before it was actually created. Because there was no succession, and therefore nothing sooner or later, before or after, antecedent to creation. And when it is asked. Why the world was not created so early, that from the creation to the present time, as many millions of years should have passed, as there have thousands? There is an impropriety in the question, in the use of the word early, because there was no such thing as early or late, antecedent to the creation, and therefore this is altogether inapplicable to eternity, and is a word, when used in this case, without any idea or meaning, or if any idea be affixed to it, or conveyed by it, it is a false and delusive one, or not agreeable to the truth, as has been just before proved. But, if the word early were allowed to be proper, it may upon this be observed, that the world could not be created so soon, or so early, but that there must be a time, when there have been just so many years from the creation, to that time, as there have actually been since the world was created, to this time. And whenever that time had come, and the world had been created but six thousand years, the question might be asked. Why the world was not created before, so that millions of years should have passed by that time, instead of six thousand? And on that supposition, this question would be as proper and reasonable, as it is now. And therefore it may be always asked, and never can be satisfied: Consequently is an unreasonable, absurd question, as has been shown. Besides, the querist may be asked, since, though the world were created ever so early, even as soon as it was possible it could be created; yet there must be a time when it had existed just so many years, as it has now actually existed; how does he know, that he does not live in that very time, and that the world was created as early as his question demands; yea, as soon as it could be created, and have a beginning? He who attends to this will doubtless perceive how unreasonable and absurd it is to suppose that the creation might have been sooner or later, or that there might now have been more or a less number of years since the creation, than there have been by creating the world sooner or later than it was actually created: And therefore, that there is no propriety or sense in the question, which has been considered. And perhaps it may be thought needless to introduce it here, and say so much, or even any thing by way of answer. It has been a question, when, or at what time of the year, the world was created, and time began? The general opinion has been that the world was made and time began at or about the autumnal equinox. It is reasonable to suppose that the fruits of the earth, necessary for the support and convenience of man, were all ready for his use, when he was created, and therefore that the trees, &c. were created with their fruit in maturity, which they have since constantly produced, at that time of the year; which in the climate in which Adam was created, is in the latter end of our September, or beginning of October. And there is this greater evidence that time began at that time of the year, viz. that all nations began their years at that time: and Abraham and his descendants did so, until they left the land of Egypt; when God ordered them to begin their religious year at the vernal equinox, which takes place in our March. Yet even then, and after that, they continued to begin their civil year at the autumnal equinox, as other nations did. This is evident from the beginning of the seventh month, reckoning from the beginning of their ecclesiastical year, being said to be in the end of the year: That is, when the year past had ended, and another year was begun. [152] "Thou shalt keep the feast of ingatheung, which is in the end of the year, when thou hast gathered in thy labours out of the field." When God had created the world, and furnished the earth in a manner suited for the habitation of man, he created Adam, and then formed Eve out of one of his ribs, last of all in the end of the sixth day. The particular manner of making Eve, expressed the near and intimate union which was to take place between the sexes, and their mutual relation and dependence, together with the superiority of the man to the woman. These two were so formed, that the whole human race was contained and formed in them, and to be propagated from them; so that in creating these two parents of mankind, and commanding them to multiply and fill the earth, all mankind were created. And as, in creating them he made the whole human race, and they comprehended the whole; so there was a propriety, in treating them as if they were the whole, in his transactions with them, and what he said to them; in this, having respect to all their posterity, and comprehending them as much as if they had then actually existed. As in forming the trees and plants, with the seeds in them, according to their kind, by which they were to propagate the same kind to the end of the world, he created and really gave existence and form to all the trees and plants that grow out of the earth; they being all comprehended in the original stock; and existing after their several kinds, by the same command which formed the first of the kind, and under the same regulations and laws of nature: So in creating the original stock, the first parents of mankind, with power, and under a command to propagate their kind, God created all their posterity; and by forming them, formed the whole, after their kind. And what he did for, and with them, he did for all, and they, with all their race, were put under the same regulations and laws; and what he said to these parents of mankind, he said to them and their posterity, Man was made superior to all other creatures on the earth, being created with a rational soul, capable of understanding things of a moral nature, and acting voluntarily, from moral motives: by which he was placed in the moral world, being made capable of moral government; of being under a moral law, and of obedience, or disobedience to it; and of reward or punishment, according to his moral exercises and conduct. And he was made in the moral image of God, with a good discerning, taste or disposition, or rectitude of mind and will, or heart; by which he was perfectly conformed to the rule of his duty, or the moral law; which is the same with conformity to the moral character of God. This is to be made in the image of God, and after his likeness, in the highest and most proper sense, and to exist in the most excellent manner, and must be implied in the expression, "Let us make man in our image, and after our likeness." And in the assertion, "So God created man in his own image, in the image of God created he him:" Though that which is less perfect and excellent may be implied in this, viz. his natural faculties and endowments of understanding and will, and his being made lord of this earth, having dominion over all inferior creatures on earth, and in the sea. The moral image of God must be implied and particularly intended, as it is asserted without any limitation or restriction to the natural image of God, and to be in his moral image, is unspeakably the greatest, most important and excellent: And without which, his natural abilities, and dominion over all other creatures, would be worse than nothing. But were there any doubt about the meaning, St. Paul puts it beyond dispute in giving the true and important sense of the image of God. [153] "And be renewed in the spirit of your mind; and that ye put on the new man, which after God (that is, after his image or likeness) is created in righteousness and true holiness." [154] "And have put on the new man, which is renewed in knowledge, after the image of him that created him." This is parallel with the passage cited from the epistle to the Ephesians, and therefore by knowledge here, is meant that true discerning which implies holiness, and which Christ says is eternal life, even to know the only true God, and Jesus Christ. Therefore, according to St. Paul, to be created after the image or likeness of God, is to be made truly holy, or to put on his moral image. To the same purpose he says, [155] "But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image." The glory of the Lord, is his holiness: therefore to be changed into the same image, is to be made like God in holiness. Man was not only put at the head of this world, this earth, in which he was made, and all creatures and things in it; which were all made for him: but the whole creation was made with reference to him, and in a sense for him; so that he is the end of all, under God, and next to him. It has been observed, that the material or natural creation, however large we may suppose it to be; and even though it may exceed our imagination, was made with reference to the moral world, and for the sake of that; and that angels and men are most probably the only moral agents which were created; and that God's moral eternal kingdom will consist of these only. For the sake of these then the worlds were made; they are the end of all God's works, next to himself, who is the ultimate end of all; for God hath made all things for himself. He made the material, natural world for angels and men, to promote his designs concerning them; and he made them, who are the end of all his other works, for himself. And though man in his natural powers and capacities, and in his situation and circumstances, was first made lower than the angels, and in many respects inferior to them; yet, we learn from the scriptures, that he is more an ultimate end in the creation, than the angels; or that the angels were made for man, and not man for the angels. We may know the particular end for which God makes any creature or thing by the use to which he puts it, or the end which he makes it to answer. And the scripture teaches us that the angels are improved to answer God's ends respecting man, and that he uses them all in the service of man. [156] "Are they (the angels) not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" It appears from divine revelation, that God designed to answer his ultimate end of the creation chiefly, and in the most eminent degree by man; and therefore all other creatures and things are subordinated to him, and made to answer the divine purposes with respect to him, even the angels, the highest and most noble order of beings that were created. The human race were the peculiar favourites of Heaven. The most important and glorious ends were designed to be answered by them. The redeemed from among men, the church, is the bride, the Lamb's wife, is to be raised in dignity and glory, far above the angels: to sit with Christ in heaven, and reign with him in a peculiar union to him, as the members of which he is the head: while the angels are represented as standing round about the redeemed, waiting upon them and ministering unto them. The Son of God took not on him the nature of angels, but of man, and has hereby laid a foundation to raise the redeemed, who were originally made below the angels, and by sin had sunk infinitely low in unworthiness, guilt and wretchedness, far above the angels in honour, glory and happiness: And hereby is made the brightest and most glorious eternal display of infinite power, wisdom, goodness, justice, mercy, grace, truth and faithfulness; in which God is glorified to the highest degree, that is conceivable or even possible. Into these things therefore the angels desire to look. They are all attention to man, and the wonderful glorious scene that is opened respecting him; and by the church of Christ, and the wonders of redemption, are made known unto them the manifold wisdom of God. Therefore the angels, with all other things visible and invisible, were made for Christ, considered in the capacity and character of the Redeemer and Saviour of the church. [157] "For by him were all things created that are in heaven, and that are in the earth, visible and invisible, whether they be thrones or dominions, principalities or powers: All things were created by him, and for him." Therefore when he came into the world to redeem his church by his obedience and death, all the angels of God received command to worship him; that is, to submit and devote themselves to him, to wait upon and serve him in the work and business which lie came into the world to perform, in favour of mankind. Accordingly, a multitude of those heavenly hosts attended upon him, when he first appeared in the world, and worshipped him; and were with gladness and joy his messengers to carry the good tidings of his incarnation to men. And they waited upon him, and ministered to him, while he was tempted of the devil, and laboured and suffered in this world; and when he rose from the grave, they were present to serve him, and to tell the good news to his friends. And when he ascended into heaven, all the angels accompanied him with veneration and joy; rejoicing in his exaltation and glory, when he sat down on the right hand of God; and they were all made subject unto him, voluntarily giving themselves to him, to be the willing instruments in promoting his cause and work in the salvation of sinners; rejoicing in the conversion of the elect, and cheerfully serving and ministering to the heirs of salvation. Therefore because the angels were made for man, and are the devoted servants of Christ in his work of redemption, and of the redeemed, constantly waiting upon them, and ministering to them, Christ speaking of the redeemed, calls the angels, their angels. IMPROVEMENT. I. The view we have now taken of the creation of the world, though a very partial imperfect one, is sufficient to impress our minds with a belief and assurance of the being of God, and of his power, greatness, wisdom and goodness; the marks and evidences of which are every where to be seen, in the things which are made. The existence of the world, and of all things round us which we behold, and our own existence, and the manner of it, are a demonstration, constantly held before our eyes, of the existence of an invisible Being, who has power and wisdom enough to contrive and produce all these things in their order and harmony; and so as to supply the wants, and promote the happiness of the sensible part of the creation: And that this Being exists independent, necessarily, and therefore without beginning, absolutely and infinitely perfect, happy and glorious. And the more we attend to the creation, and examine the great works, the sun, moon and stars, or this globe on which we live, and the various ranks of creatures which come under our notice, the more clear and striking will be the evidence of design, and of the power, wisdom and goodness of the Creator. And we ought hereby to be led sensibly to say with the Psalmist, "O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches." And may well join with the four and twenty Elders, "saying, thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are, and were created." II. From what has been observed concerning the creation of man, his endowments and circumstances, we are led particularly to reflect upon the goodness of God to him, in making a world for him, every way furnished for his convenience and happiness; in forming him for the moral world, by giving him understanding and moral liberty, in acting voluntarily in the view of moral motives; thus making him a moral agent, capable of virtue or vice, of reward or punishment; and therefore immortal, giving him an existence never to end. He made him lord of the world in which he was placed, giving him dominion over all the creatures in the earth and sea. He formed him in his own image, after his likeness, a perfectly holy creature, which is the highest excellence in the universe, by which he was united to his Creator in perfect love and friendship, enjoying a sweet and happy intercourse and intimacy with him. In this happy state all mankind were created and placed; for, as has been observed, all the posterity of Adam were included in him, and what was done for him was done for all. And we ought to consider ourselves as originally placed in the happy state in which Adam was created. And if Adam was under obligation to exercise peculiar gratitude to his Maker for his wonderful goodness to him, we are to consider ourselves under the same obligation to gratitude for creating goodness, and view all the kindness conferred on our first parents in their creation, as conferred on all their posterity. And if the apostasy of Adam, by which he fell from this happy state, and plunged into unspeakable wretchedness, did not dissolve his obligation to gratitude for the happy state in which he was at first placed, and the goodness of God to him herein, as it certainly did not; then, notwithstanding his and our sin has rendered us miserable, we are not for this reason under the less obligation to gratitude for the goodness of God to us in our creation, and the happy state in which he placed mankind, in which Adam and all his race would have continued forever, had they not fallen from it, by rebellion against their Creator. III. We are hence led to see, and reflect upon, the magnitude and aggravation of the crime of the first rebellion of man against God. Man's obligations were every way infinitely great to love and obey his Creator. The greatness, excellence and infinite worthiness of God, brought an infinite obligation on man to love and obey him. His deriving his being wholly from God, and the consequent absolute propriety and right God had to him, increased his obligation to devote all he was and all he had to him, to his honour and service. And his particular and great goodness to man unspeakably increased his obligations to obedience, love and gratitude. And as it was his supreme happiness to love, serve and enjoy God, and in this way only he could secure to himself and his posterity perfect and eternal felicity, and by refusing to do this, must bring upon himself the infinite displeasure of his Maker, and sink into complete and eternal wo, with all his posterity; this brought an immense addition of obligation on him, to love and obedience. [158] What finite mind can measure or comprehend die greatness, the aggravations of the crime, in man's violating all these obligations, by rising in rebellion against his Creator and owner, and ungratefully abusing his infinite goodness to him! Surely the crime of this is unmeasurable by man or angels. We must pronounce it boundless, or infinite; which can therefore be comprehended by God alone, who has proclaimed the infinitude of it, by threatening it with infinite evil, even endless misery. __________________________________________________________________ [148] Job xxxviii. 4, 7. [149] Chap. lxv. 17, 18. [150] 2 Pet. iii. 13.--Rev. xxi. 1. [151] No evidence can be produced that this seventh day from the beginning of creation, is not that which is now the first day of the week; and the contrary perhaps may be supported by satisfactory evidence; And some astronomers assert that this can be demonstrated by astronomical calculations: But this will be more particularly considered in the sequel. [152] Exodus xxiii. 15, 16. [153] Eph. iv. 23, 24. [154] Col. iii. 10. [155] 2 Cor. iii. 18. [156] Heb. i. 14. [157] Col. i. 16. [158] It has been thought by some, that to suppose every sin which men commit against God, is an infinite evil, or a crime infinitely great, is to make every sin of equal magnitude, and that, according to this, one crime cannot be greater and more aggravated than another. And this objection may arise in the minds of some readers, when they attend to this representation of the many aggravations of sin, by which the crime of it is increased, while it is at the same time asserted, that every sin is infinitely criminal, as it is committed against God. All this may be easily obviated, only by observing, that every sin, and the deserved punishment of it, may be infinite in one respect; and yet some sins, and the just punishment of them, be unspeakably greater than others, there being in other respects a great difference. Two cords or cylinders may be considered as extended in length without end, or to be infinitely long, or of equal extension in length; and yet differ greatly in their diameters; and, in this respect, have vastly different degrees of magnitude. Two men may be in pain, and yet one of them may suffer an unspeakably greater degree of pain, than the other; and if the pain of each were continued without end, he who suffers the least would be doomed to infinite evil; yet the other must suffer evil, unspeakably greater, every minute. __________________________________________________________________ CHAP. VI. CONCERNING DIVINE PROVIDENCE IN GENERAL. DIVINE Providence consists in preserving, directing and governing all creatures and things which are made; or in taking the most wise and effectual care of them, so as to make them answer the end for which they are created. God preserves or upholds all things by his powerful word; by the constant exertion of the same power, by which they were at first created, or caused to exist. Every created thing is constantly and entirely dependent on the Creator, for continuance in existence. Should that power which first caused it to exist be withdrawn, or cease to be exerted one moment, it would have no existence; it would cease to exist, and sink into its original nothing. It is impossible that a creature should be made, so as to exist one moment, in any respect or degree independent of the Creator; it must be as really and as much dependent on him for continuance in existence, as for its first existence. Therefore preservation is a constant exertion of the same power which first produced the existence of the creature, in causing or giving continual existence; and is really continued creation. Every part of creation, and each creature and thing in it, from the greatest down to the least, is not only constantly upheld by the exertion of the same power which first gave existence; but is in all respects continually under the direction and governing power and care of the Creator, in every change, as to the place or manner of existence, and every motion, by which God orders, disposes and uses every thing in his creation, to accomplish his own infinitely wise and important designs. As God created all things for himself, in order to accomplish his own designs, being formed according to his pleasure; so he uses every thing, so as in the wisest and best manner to answer the end for which it was designed. If any the least thing were not so directed and used, as to answer the end designed, it would be created in vain; which is inconsistent with the wisdom and goodness of the Creator. God governs the world, and all things in it, by stated and fixed laws or rules, which are called the laws, or the course of nature, by which all motions and events take place, in a certain order, and constant series and connection of cause and effect. But this law, or course of nature, is nothing but divine power and wisdom constantly exerted, to cause things to take place in such a stated way and manner; or the divine will, establishing such an order in events; and does not suppose any power in creatures, or any created thing, to cause such motions and events, aside from the immediate exertion of divine power, which is the proper efficient cause of every event: so that all power is in God, and all creatures which act, or move, exist and move, or are moved in and by him. This fixed law and course of nature, which, as has been observed, is nothing but the divine will, wisely determined to operate in a certain, steady, fixed manner, by way of cause and effect, the same cause generally producing the same effect, is necessary in order to man's gaining any proper knowledge of things around him, and obtaining any prudence and wisdom, with regard to the objects with which he is concerned, and by which he is to regulate his conduct, form his plans and prospects; and to excite his hopes, fears and exertions. Were there no settled order and fixed connection in things and events, there would be no foundation for all this; but man would be involved in total darkness and uncertainty, without any knowledge and wisdom to conduct any of his affairs, or any motive to action, in matters relating to his body. And in this established order and connection in the visible creation, not only the power, but the wisdom, and steady counsel, the goodness, truth and faithfulness of him who worketh all things by the counsel of his own will, a e constantly manifested to man; which is asserted in the sacred writings. When this stated course of events, or these laws of nature, are interrupted and visibly counteracted, and events take place in a contrary manner; these events are called miracles, though there is no more power necessary, or really exerted and manifested in these, than there is in producing events according to the ordinary course of things. No more power is necessary or manifested in causing the sun to stand still, or move from West to East, than there is in causing it to keep a steady, uninterrupted course from East to West. The former would be a miracle, the latter is not. The Governor of the world may and does, for wise reasons, and to answer important ends, thus visibly counteract the general course of things and events; and that on such occasions, and in those instances and ways, as not to frustrate the general and important ends to be answered by the steady course of things, which he has established. And in how many instances among the inconceivable number and variety of events which take place, they are brought about and caused to exist just at such a time, and in such a manner, not according to any stated law, or course of things, no man can tell; as the agent, by whose constant energy all things are conducted, is invincible to us; and may act immediately, or by the instrumentality of invisible agents; and yet this may be done, so as not visibly to counteract the stated laws or course of nature, or be the least obstruction to the exercise of human wisdom and prudence, in every thing in which men are concerned. No one can doubt of this, who will carefully attend to the matter, and observe the representation of it in the holy scriptures. All such instances, be they ever so many, may be called miracles, though invisible to man, being out of the reach of our perception, as they are of the same nature and kind with those instances above mentioned, in which, what is called the course of nature, is visibly, or to our senses, counteracted, and events take place contrary to it, which we call miracles. This care and providence of God, in directing and governing all creatures and things, is universal, and constant, respecting all things at all times; and is extended to the least, as well as the greatest and more important existence; and is concerned in every event, however minute, and in our view inconsiderable. Not a sparrow, or the least bird or insect, falls to the ground, or dies, without the direction and agency of God. The hairs of our head are all carefully numbered; and so many and not one more are ordered to exist, and not one is removed or broken, without the order and operation of the divine hand. And this is equally true of every hair on men and beasts, and of each leaf in the forest, or spire of grass on the earth that ever have existed, or will exist, to the end of the world. In the exercise of this divine providence, some events take place by the more immediate energy and agency of God; and others by the instrumentality and agency of creatures, and by various mediums, and what are called second causes. But in all the events of the latter kind, the divine hand, power and energy, is as really and as much concerned and exerted, and is really as evident, and as much to be acknowledged, as if no instrument, agent, or second cause were used, or had any concern in the matter. Because the creature or the instrument has no power to act or effect any thing, independent of God, or which is not given to him by God. And is in the hand of God, as the axe or saw is in the hand of the workman. This is the light in which divine revelation every where represents the providence of God, as every one who carefully attends to it, must be sensible. And what has been observed shows that this is perfectly consonant to reason; and that a different and contrary idea of divine providence is insupportable and inconsistent. [159] IMPROVEMENT. I. From this scriptural view of divine providence, it appears, that they are in a great and dangerous error, who believe and assert, that the creation, and all creatures, when once made, have power to subsist of themselves, and stand alone by their own power, given to them in their creation; and to continue in motion and action, independent of any immediate exertion of divine energy, to support and direct them: that creation and creatures, once made and put in order, go on in a regular course of their own accord; and that God does never interpose, or take any farther care of the works of his hand. Every one who has attended to the Bible must be sensible that such a notion is very inconsistent with that: And it is most unreasonable, as it supposes that which is impossible, viz. That the creature may subsist of itself, when once made, in a measure independent of the Creator. This is contrary to all true philosophy: and at the same time dishonourable to God, as if he did not take a particular and wise care of the things he has made, and exercise and manifest his power, wisdom and goodness, in preserving and governing the world, and all things in it. And it tends to suppress and even eradicate all true piety, by leading to conceive of the Creator, as at a distance, and in a great measure out of sight; and as it obliterates a sense of our immediate dependence on God, and encourages self-dependence. In a word, it makes too much of creatures, and raises them infinitely too high, by which the Creator and Governor of the world is concealed and hid; whereas in a right view of divine providence, every creature and all events exhibit Deity to view, as constantly present in every thing, in the exercise of omniscience, power, wisdom, rectitude and goodness; and unite to impress that sense of the divine Being on the mind, and lead to that acknowledgment of him, in which all true piety most essentially consists. II. We are, therefore, in the next place, led to observe, that the true philosophical and scriptural account of divine providence, opens the most ample field for the exercise of piety and religion; as it leads us to see God in all things, and in every event; to fear him, trust in him, and acknowledge him in all our ways, feeling our immediate, constant, absolute dependence upon him. This leads us to hear him speaking important truths, in an intelligible language, by all creatures and things with which we are surrounded, and in all events; which calls for answerable exercises of prayer, acknowledgments, thanksgiving and praise, and a constant glorifying him, in whose hand is our breath and all our ways. Of such exercises and expressions of piety we have many examples in the holy scriptures; which, at the same time, appear perfectly rational. III. Hence we learn the reasonableness and duty of a cheerful submission to God, and acquiescence in the events which take place under his direction and providence. Not to submit is to oppose God and his will, and to resist infinite wisdom and goodness. Every event that takes place is under the immediate direction of unerring wisdom and goodness, and ordered for the greatest good, to promote the most important and best ends; and is therefore so far from being the reasonable ground of any reluctance and regret in us, that we ought not only barely to submit, but to acquiesce with pleasure, and rejoice that God reigns, and hath done, and continues to do, whatsoever he pleaseth; and worketh all things, according to the counsel of his own will. IV. How safe and happy are they who put their trust in God! He who directs and governs all things, and orders every event; who is infinitely above all control, on whom all things entirely depend; who does whatsoever he pleases in heaven and among the children of men on earth: He is engaged by repeated promises to them, that no evil shall come near them to hurt them: but that every thing shall work together for their good. If God be thus for them, who or what can be against them? The Lord reigneth, let them who trust in him always rejoice. Weil may they say, "God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea>> Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." "Oh Lord of hosts, Blessed is the man that trusteth in thee!" __________________________________________________________________ [159] That such a divine providence as is here described and asserted, which is rational, and every where supposed and held up to view in the Bible, is perfectly consistent with the moral agency and liberty of man, appears from a foregoing chapter on the decrees of God. __________________________________________________________________ CHAP. VII. ON THE PROVIDENCE OF GOD, AS IT RESPECTS MORAL AGENTS, ANGELS AND MEN. __________________________________________________________________ Section I. Concerning Divine Providence, as it respects the Angels. AS moral agents are the highest and most noble and important part of the creation, they are the end of all the rest; and all the inferior creatures and things were made, and are preserved and governed, for the sake of these, who are the subjects of moral government; which is by far the most excellent and important. Of these, we know of none but angels and men: And it has been observed, that we have no evidence that there are any other creatures in the created universe, capable of moral government. We know nothing of the existence, number, capacity or employment of angels, but what we learn from divine revelation. We are there informed, that in their original formation, they were made a higher rank of beings than man, and with greater natural capacities; that their number is very great; that they were made perfectly holy, and under law to God, otherwise there would have been no foundation for the fall and ruin of any of them, by disobedience and sin, which we are told has been in fact the case. And. were they not at first holy, there could have been no apostasy by rebellion, or by leaving their first state. But that they were under moral government, we maybe certain, from the reason and nature of the case. They being made rational creatures and moral agents, and so capable of moral government, must be under such a government, in order to be treated properly, or according to their nature and capacity. A moral law is essential to moral government; requiring of rational creatures those exercises, and that conduct, of which they are capable, and which are reasonable and proper. We are not expressly told what this law was, as it relates to angels, and what was particularly required of them. But we can be at no great loss about the general requirement of it. They must be under obligation, from the first of their existence, to love God with all their hearts, and their fellow creatures as themselves. This therefore was required of them. The law they were under must require this, as it was the rule of their duty; and therefore must require the whole of their duty. This law did not, strictly speaking, make it their duty to exercise and express this love; but required and commanded it, because it was their duty. And it could require no more, this being the whole of their duty; unless it were to point out in particular instances in what way they should exercise and express this love to God, and to other creatures, by express positive injunctions and prohibitions. How many, or whether any of these; or if there were any, in the law given to angels, we are not particularly and expressly informed. In order to this being a complete law, or having the nature of a law, so as to exercise and maintain moral government, there must be a penalty expressed or implied, threatening evil to disobedience to the precept: For if the creature be exposed to no evil, by disregarding the command, more than by obeying, he cannot be said to be under any moral government; nor does God express or exercise any authority, as moral Governor, if he neither inflicts nor threatens evil to the transgressor. And if it be a perfect law, and a perfect government, as God's law and government certainly are, the evil or punishment threatened must be exactly proportioned to the crime, or the desert of the transgressor. And as the transgression of the law of God must be a crime proportioned in its magnitude, to the creature's obligation to obedience; and this obligation is great in proportion to the excellence, dignity and authority of God, which are all infinite, it follows, as certain and clear as any mathematical demonstration, that such a crime is infinitely great; and therefore deserves a punishment which is infinitely great and dreadful, that is, an endless punishment. We therefore have sufficient light and evidence to determine, that the angels were under a law, requiring them to love God with all their hearts, and their fellow creatures as themselves; and to yield perfect obedience to every positive command which God had given, or should give to them; and threatening them with infinite evil, even endless destruction and misery, for the least single instance of disobedience: For no less than this was their duty, and therefore God must require it of them; and the least transgression, or neglect of coming up to their duty, could deserve no less than complete and endless evil; and therefore God must threaten it; or this must be the penalty of his perfect law. That the angels were under such a law, with such a penalty, is yet farther evident, if possible, from known fact, which has taken place. Some of the angels have sinned by transgressing this law; and for one, the first, transgression, they have fallen into endless destruction. For, St. Peter says, "God spared not the angels that sinned; but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." And cur Saviour tells us what will be their doom at the day of judgment; and that they will then be cast into everlasting fire, which is prepared for them. We therefore know by this, had we no light from any other quarter, that the angels were under a law, requiring perfect obedience, and threatening every act of disobedience with endless destruction. The experiment has been actually made, and every one that sinned, that was guilty of the least deviation from perfect obedience to the law (for every such deviation is sin) has perished; has fallen into a state of endless misery. Therefore every transgression of the divine law; every sin deserves endless punishment; and this is the only proper penalty of such a law. The threatening of infinite evil to disobedience seems to imply a promise of good or happiness to obedience; or, at least, a continuance of existence in a state of happiness, so long as the creature continues obedient: For though annihilation be not a positive evil; yet it must appear to a happy creature, enjoying the pleasure of obedience, and of the favour of God, and having an ardent desire to serve and glorify him, to be an unspeakably great evil, though it be a negative one, to have his existence taken away; and be forever deprived of all his happiness, by annihilation. This would be to him a real and great punishment. And we have good reason to believe, that to annihilate such a creature, is not agreeable to infinite wisdom, rectitude and goodness; and therefore, that God never will do it; but we may be certain that every moral agent shall continue in existence and happiness, and enjoy the favour of God, so long as he continues in obedience; and that this is implied in the threatening: For a threatening to inflict evil on the disobedient, necessarily implies that he will not inflict any on the obedient, even the negative evil of ceasing to exist. And indeed the innocent and obedient must be considered as having a right to impunity. Hence, by the way, it appears, that moral agents must and will exist without end; as this is necessary, in order to the proper exercise of moral government, and their being the proper subjects of such government. For the moral law, which is essential to moral government, must threaten infinite evil to all who disobey it. Therefore the disobedient must exist forever, in order to suffer the evil threatened, and which they deserve. And those who never disobey can never cease to exist, consistent with the wisdom, rectitude and goodness of the Lawgiver and Governor. It may be farther observed, that there is reason to conclude, that the best and most perfect moral government, is not consistent with moral agents being continued in a state of trial, without end, so as to be continually exposed to fall by sin, and always remain in a total uncertainty, whether they shall persevere in obedience, or fall into endless perdition, by transgression. That there should be a time for such trial, is certainly proper, and necessary to answer the best ends in moral government. How long this time shall be, and with what particular circumstances it is best it should be attended, the infinitely wise and sovereign Governor only, is able, and has a right to determine. It is also certain that God is not so obliged in justice to the obedient creature, to confirm him in holiness and happiness, after the longest term of obedience, that he would do any injury or wrong to him, if he should not grant this favour. For the creature can never merit or deserve such a reward by any obedience whatsoever; so that eternal life should be a debt due to him, for what he has done. The creature by giving all he has, that is, by perfect and constant obedience to the law of God, gives no more than he constantly owes to God, or only just pays a debt which is due; and therefore continually demanded of him. Therefore he can have no demand on his Maker, of any positive reward, or of any thing which is due to him. But notwithstanding all this, considering how undesirable it must be to the obedient creature, to be always in suspense, knowing himself in danger every moment, of falling into sin, and eternal ruin; and that he depends wholly upon God for preservation from this evil; and that he is under no obligation to grant it: And, on the contrary, considering how very desirable and pleasing it must be to such a creature, to arrive to a state of certainty that he shall never fall into sin and misery; being confirmed by God, in a state of perfect holiness and happiness forever: And considering what a strong motive and great encouragement to obedience, it would afford to the creature, for God to promise him, that upon his continuance in obedience for a set time, which he will fix, he shall be confirmed in his favour, in holiness and happiness forever, without any possibility of falling into sin and ruin: And since such a promise, on such a condition, would be a striking manifestation of God's love of virtue and holiness, in that he grants so great a reward of the obedience of his creatures; and an expression of his bountiful munificence and infinite goodness: Considering all this, and more that might be mentioned, is there not reason to conclude that such a promise is essential to the best and most perfect moral government; and that this promise is always implied or expressed, in God's law, under which all moral agents are originally placed, and which threatens infinite evil to the transgressor? Such a law or constitution, with such requirements, promises and threatenings, may be called a covenant, in which what is required of the creature is stated and fixed; and the rule and manner of God's conduct towards him, and treatment of him, is also revealed and established. That the angels were under such a constitution, law or covenant, which not only threatened endless punishment to the disobedient, but promised a confirmation in holiness and happiness upon their continuing obedient, through a certain time of trial, and that this time of trial is long since over, is evident from scripture, in that they were in the apostles' days called elect angels, which denotes their being fixed in holiness and the favour of God; or that they had a sure title to eternal life. And the endless torment of the wicked is represented as being in the presence or sight of the holy angels, which supposes, at least, that they will be holy and happy without end. How long the time of trial was before they were confirmed, who continued obedient; and what was the special test and trial of their obedience, if there were any; and what was the particular temptation and sin of those who fell into rebellion and ruin, we are not expressly informed in divine revelation. Yet perhaps it will appear that we are not left wholly in the dark, respecting these particulars, if we attend to the following things, some of which seem to be suggested from the holy scriptures, and are here offered as being probable. It has been observed, that it appears from scripture, that man is more an ultimate end, than the angels; that angels were made to answer ends respecting man, and in this sense were made for man; and that this appears from the use which God makes of the angels, in giving and subjecting them all to Christ, as the Redeemer of man, to be improved by him as instruments of promoting his designs in the redemption of sinners; and to minister to, and serve the redeemed from among mankind; and that they were therefore created for Christ, considered as God, Man, Mediator, and Redeemer of sinners, and are his angels, to be used by him in carrying on his great designs in the redemption of his church. May we not infer from this, that when the angels and man were made, the angels were, in some way, made to know, that God had peculiar and grand designs to answer by man; that, though mankind were made so much inferior to them; yet they were to be the peculiar favourites of Heaven; and that one of that race in the human nature, even a Man, should be the head of a most glorious kingdom; and be the Lord of angels, to whom they must yield a most ready obedience; being employed by him in ministering to, and serving his friends and subjects of the human race: That this was one end for which they were made; and that their cheerfully complying with the revealed will of God, in this matter, and submitting to this person as their Lord, and serving him, and his friends of the human race, should be the particular test of their obedience and faithfulness; and if they did cordially acquiesce in this design, and persevere in obedience to this revelation and command, through the time of their trial, they should be confirmed in holiness and happiness forever. As this now appears to have been God's design, respecting the angels, and that he made them for this end; and as this was doubtless the greatest trial, whether they would be obedient in all things, is it not reasonable to suppose, that so much of this divine scheme was revealed to the angels, as was necessary to give them opportunity, voluntarily to consent, and acquiesce in it, and cheerfully devote themselves to this service? This revelation and injunction of the Most High, made known in a degree and manner agreeable to infinite wisdom, was most probably the occasion of the rebellion of those angels who sinned; they disapproved, and refused to comply with it. Lucifer, who was at the head of all the angels, the highest and most noble creature that God had made, was displeased with such a plan: Pride entered his heart, and he was not willing, he refused to obey this command, and stoop so low as to become a servant to the inferior, diminutive creature man, and be subjected to serve and adore one in the human nature, as his lord and king. This immediately sunk him down from his high station; and by his example and influence, myriads of angels went off, and joined with him in rebellion. Thus they by sin left their first station, and were banished from heaven; and by the arm of the Almighty were cast down to hell. This, perhaps, will in the most natural way account for the head of these fallen angels, immediately entering upon a plan to seduce and ruin man, by tempting him to sin, as he had done; supposing that he should hereby effectually defeat God's revealed designs, respecting him, against which he had rebelled. And this may also in the best manner account for his opposing with all his cunning and might, and by all his servants and angels, the redemption and salvation of men; and his hating and opposing the Redeemer, and attempting to defeat him in his designs, in every possible way, and to destroy every one of the human race; being a peculiar enemy to the church, and all the friends of Christ. To all this he is naturally led by his first sin, and is only persevering in opposing that, against which he rose, in his first rebellion. This apostasy, whatever was the occasion of it, was a very important event indeed, the consequences of which will continue to eternity. It, with many of its consequences, are, in themselves considered, infinitely dreadful. But the designs of the Most High are not in the least frustrated by all this; but his council and plan are hereby established; and this was necessary to bring to effect, and complete his infinitely wise purposes. It has been observed, that there is evidence from scripture, that the angels who have not sinned are now, and have been, long since, in a confirmed state; And from what has been now supposed, concerning the special trial of their obedience, it has been thought that they continued in a state of trial, until the ascension of our Lord Jesus Christ; and that they were then confirmed in holiness, and his favour, They were obedient to the divine orders, and all attention to man, particularly to the church and people of God, willingly ministering to them, and serving them and their Lord, from the fall of man to the incarnation of the Son of God. But their greatest trial did not take place, until he who was in the form of God, and thought it not robbery to be equal with God, took upon him the form of a servant, and was made in the likeness of men, being born of a poor virgin, and laid an infant in a manger; when he appeared as an outcast in the wilderness, assaulted and tempted by the devil; when he lived a poor despised man; and was finally apprehended, being betrayed by one of his disciples into the hands of men, and condemned as a malefactor, and crucified and buried in a tomb. In this time, while the Son of God was in this state of humiliation, the angels continued to own him as their Lord, they attended upon him constantly, and were his willing, faithful servants. They attended him when in a manger, and with pleasure carried the joyful news of his birth to the shepherds, and the whole multitude of them sang praises on the occasion. They were with him when in the wilderness, assaulted by Satan, and ministered to him. They assisted and strengthened him when he was in an agony in the garden. And when on the cross, and in the grave, they were his constant attendants; and proclaimed his resurrection from the dead, to his disciples. And when he ascended from earth to heaven, and sat down on the throne of the universe, ail these mighty angels came down and attended upon him, and ascended with him with joy, and added to the triumph and splendor of that event: And when they saw him seated in glory, all heaven was filled with a joy which never was known there before; and all these angels renewedly devoted themselves to the service of Christ and his church; and were made voluntarily subject unto him. Then, it is supposed probable, Christ their Lord said unto them, "Well done, good and faithful servants, you have been faithful to me through the time of my, and your greatest trial, and have persevered in the most willing and cheerful obedience: I therefore now put an end to your state of trial, and publicly confirm you in holiness and happiness, and confer on you the reward of eternal life." And as their election of God to eternal life was now made known, they are after this, but not before, called "elect angels." __________________________________________________________________ Section II. Concerning the Providence of God, as it respects Man in a state of Innocency. Man being made upright, or perfectly holy, this necessarily supposes a rule of right, or that there was a right and wrong in moral character and conduct: and that God did, and could not but require or command that which is morally right, and forbid the contrary; or, in other words, that man was under moral government, which supposes a law requiring perfect obedience of him, or his whole duty, and forbidding all disobedience, on pain of suffering the just desert of it. What has been observed in the foregoing section of angels, respecting the nature of the moral government, and the law under which they were; [160] is equally applicable to man: and proves that he was certainly and necessarily under such a law, which required him to love God with all his heart, and his neighbour as himself, and to express this in all proper ways; and to obey every precept which God should give him; with a penalty annexed, threatening every instance of disobedience with a punishment exactly answerable to the crime, which must be endless suffering. So much is certainly essential to moral government, and necessary, in order to man's being treated as a moral agent, by his Creator. We have indeed no particular account of this law, or history of man's being put under this moral government, in the inspired narrative which Moses has given of the primitive state of innocency. And there is this very good reason to be given for it, viz. because it was entirely needless. The most express narrative of this matter would not have made it more plain and certain than it now is: There is now as great and as clear evidence of it, as there is, that man was created with a capacity for moral agency, and is a proper subject of moral government, as has been proved. But if this were not so evident from the nature of the case, it might be demonstrated from what has been since revealed. St. Paul, speaking of the law under which all mankind are, asserts the tenor of it in these words, "Cursed is every one that continueth not in all the things which are written in the book of the law, to do them." [161] This law must have existed before man sinned, and while he had opportunity, and was in a capacity to continue to do every thing required by it; for if man, when in these circumstances, was not under this law, with this sanction, and bound by it, there could be no reason or propriety in making this requirement on such a penalty, when man had already violated it, and rendered it impossible to come up to, or do what is required: Which the Apostle says is the case with all mankind, since the original apostasy; for they are all under the curse of this law. It necessarily follows, therefore, that man was originally made under this law, when in a state of innocency, which denounced a curse upon him, if he failed of perfect obedience. This curse implies in it all the evil that man is capable of suffering, even endless destruction; and will take place in its fulness, and without any abatement on those to whom Christ, at the day of judgment, will say, "Depart from me, ye cursed, into everlasting fire." We must look forward to this time, to see it completely executed. This then, we may be sure, is the penalty of the law, under which man was placed, when he became a subject of moral government; which is also true of angels, as has been proved in the preceding section. So far therefore, we go on sure ground: No particular express revelation could make it more evident and certain: Therefore we may see good reason why we have no such revelation. It has been observed, that the sum of duty required in the moral law, is love: To love God with all the heart, and our neighbour as ourselves. This we are sure of from the express declaration of Christ. [162] He has reduced the whole moral law to this, and said that, "On these two commandments, hang all the law and the prophets." This includes and enjoins obedience to all special or positive directions and commands, which God may be pleased to give at any time; for love to God implies obedience to all his particular commands, as disregard to any of his injunctions, is contrary to love to him. How many, and what particular and positive commands God gave to man, when he was at first created, and in a state of innocency, we are not told: But some of them are expressed, or may be collected from what is related. A Sabbath was instituted, God blessed and sanctified the seventh day from the beginning of the creation, which Christ says, "was made for man;" and therefore he must have been commanded to keep it holy, or dedicate it to sacred uses in the worship of God, &c. laying aside the business and employment which might be attended on other days. God instituted marriage, and consequently all the duties peculiar to such a relation; and commanded man to multiply, and fill the earth, and subdue and cultivate it. He gave him authority and dominion over all inferior creatures; which is a command to exercise government and dominion over them, and use them for his convenience and profit: But it appears from another direction, that he was forbid to kill and eat them for sustenance; and probably was not allowed to put an end to the life of any animal, on any occasion. The direction or command mentioned, is in the following words, "And God said, behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed: To you it shall be for meat." Thus they were commanded to live on vegetables, and had no license to eat animal food; but a prohibition of this is implied. He was ordered into the garden of Eden, and commanded to dress, and to keep it. He was allowed to eat of every tree of the garden except one; and he was commanded not to eat of that, upon the severest penalty. "And the Lord God commanded the man, saying. Of every tree of the garden thou mayest freely eat: But of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die." We cannot justly infer, from this prohibition or command only being mentioned, that man was not prohibited the violation of the moral law, in every instance, upon the same penalty; or that there were no other positive commands given to him, guarded with an equally severe threatening, in case of disobedience; or that this prohibition was the only test of his obedience; or that if he had violated any other command, it would not have been attended with equally fatal consequences. The contrary has been proved above; by which it is very evident, it is presumed, to all who will properly consider the matter, that they who have supposed any of those things, have no reasonable foundation for what they have believed and asserted. This positive prohibition, with the threatened penalty, is thus particularly mentioned, for two very good reasons: First, because it was a positive prohibition or command, and therefore it could not have been known that man was forbidden to eat of that particular tree, unless it had been thus particularly narrated. Secondly, because man actually fell from his innocence and happiness, and incurred the threatened penalty, by disregarding this prohibition, and eating of the fruit of this forbidden tree. Had he sinned by transgressing any other positive command, which we know nothing of now; that, in this case, would have been as particularly mentioned, with the same penalty, as this now is, and we should have heard nothing of this, in a history so concise, as that which Moses was inspired to give, in which not a word is mentioned, which was not necessary, in order to understand the important story; leaving many things implied in the history, to be investigated or inferred from what is written, or to be farther opened and explained in some future revelation. It has been a great question, What this threatening imports? What is meant by the death here threatened to disobedience? Those who have attempted to answer it, have done it very differently. Some have been confident, that it intends only the death of the body, or the separation of soul and body; to which all men are now condemned; to which Adam, and in him all his posterity, was sentenced, after man had transgressed, "Dust thou art, and unto dust shalt thou return." Others suppose that a total annihilation of soul and body is intended; so that if the threatening had been executed without any mitigation or remedy, Adam and Eve would have been annihilated, and none of their posterity would have had actual existence. Others have thought, that by dying is meant their becoming totally corrupt or sinful, "dead in trespasses and sins," which is denominated spiritual death. The most general and common opinion has been, that it includes the death of the body, which is called temporal death, and spiritual death, and also eternal death, or endless misery; or as it is commonly expressed, "Death, temporal, spiritual, and eternal." Instead of attempting directly to confute all or any of these different opinions, or to vindicate any one of them, it is thought the most likely and easy way to get satisfactory evidence of the real and true meaning of this threatening, denounced against man, if he transgressed the divine prohibition, is to endeavour to find some clue which will lead us into it, so as to give all desirable evidence and satisfaction, that we have fixed on the truth. Perhaps such an one may be investigated. In this view, the following things must be observed, and carefully examined, and put together. First, Every transgression of God's law or command, is a crime of such magnitude, that no punishment is adequate and answerable to it, so as to express the turpitude and ill desert of the sinner, but that which contains infinite evil. Or every violation of the law of God is infinitely criminal, is an infinite moral evil; and therefore deserves a punishment infinitely great and dreadful, and which contains infinite natural evil. This has been brought into view above, and the evidence of it exhibited, so that it is needless to say much upon it here. That all sin against God is infinitely criminal, every one must grant, or be inconsistent with himself, who will allow that it is a greater crime for a child to abuse his kind, excellent father, than to injure the meanest servant in the family; and that the former deserves a much greater punishment than the latter. For by allowing this, he grants that the crime of abusing another, is greater or less, according to the degree of worth and excellency of him who is injured, and to the relation in which he stands to him. And this is granting that to injure and abuse a Being of infinite greatness, authority, dignity, worth and excellence, who, in the highest sense, is our father, friend and benefactor, must be infinitely criminal. But this is true of every sin against God. Therefore every sin against God, which is an injury and abuse offered to him, is a crime of infinite magnitude; consequently the sinner must be punished with infinite evil, if he has his desert. Again, if it be evident and certain that every criminal deserves all that punishment or natural evil, which his criminal deed tends to produce, or would certainly follow, were it not prevented by some other person or counteracting power, which, it is presumed, all will allow; then every transgression of the divine law, deserves infinite evil. Upon this ground a number of the laws given by Moses are founded, and cannot be proved to be just, if this be not admitted as a truth. It was commanded that if a man injured his neighbour, and brought any evil upon him, by depriving him of his life, limbs or senses, he should be punished, by suffering the same, or as great evil. "Thine eye shall have no pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." [163] And it is to be observed, that not only he who actually did evil to another, and took away his life or any of his limbs, but he who attempted or aimed to do this, and did that which tended to effect it, though it did not actually take place, but was prevented, was himself to be punished with the evil, which he willed and designed to bring on his neighbour. [164] By the same rule, if a man should murder a thousand men, or will and design to do it, he would deserve to die a thousand deaths, or lose a thousand lives, and this punishment might justly be inflicted, were he capable of suffering it, or had so many lives to lose. Now, according to this, as has just been asserted, every transgression of the divine law deserves infinite evil. For every instance of opposition to God, which every sin is, is an attempt to destroy his being, or to take away his happiness, and make him infinitely miserable; to put an end to his government, and introduce universal confusion and misery, through the whole creation; and the rebel would be glad to effect all this, and would do it, were it in his power. Therefore he deserves to suffer infinite evil; even all the evil which he is capable of suffering. If any proposition relating to things of a moral nature be capable of the clearest demonstration, this is such an one. And this is a chief corner stone in the science of theology. Whatever is properly built upon it must stand, and every proposition naturally and necessarily following from it, or that can evidently be deduced, must be a truth. Secondly, It is essential to a perfect moral government, that there be a law pointing out and requiring what is right, and the duty of the subject, and threatening all transgression of it with a punishment exactly answerable to the crime. This has been considered before, and it is hoped, has been made so evident and certain, that every one who examines it with care and impartiality, will be satisfied, that it is an important truth. However, in addition to what has been said in support of this proposition, the following things may have weight. 1. If there could be a law, and any proper moral government without a penalty threatening punishment to the transgressor, (which, as it has been observed, is impossible) yet it could not be so good and perfect a law and government, as that which threatens punishment to the disobedient, and by which the transgressor is exposed to suffer some evil, at least. This appears so evident, in itself, at first view, and is so demonstrably certain, from the many threatenings of punishment to transgressors in divine revelation, that there is no need of attempting to adduce farther evidence. If threatenings of evil to transgressors were not necessary in the most perfect government, they could not be found in the divine laws and government: Nor could that threatening which we are now considering have been made to man. 2. It is necessary in order to the most perfect government, not only that there should be a penalty, or a law threatening evil to the transgressor: but that the threatened evil should be neither more nor less than the crime deserves. If the evil threatened be greater than the crime deserves, the law would be unjust. If it be less than the demerit of the transgressor, the ends of a threatened penalty will be wholly, or in a measure defeated; and therefore the law and government will be proportionably imperfect and defective. This will appear by considering what are the principal ends to be answered by threatening punishment. One end is, to deter the subject from transgressing the law, and prevent rebellion. Now, it is easy to see, that a greater and more dreadful punishment is better suited to answer this end, than a less, if it be not greater than the crime deserves. Therefore so far as this end is regarded in threatening a penalty, it will require it to be as great as the sin deserves; and if a law threatens a less punishment, it is so far defective, and not suited in the best manner to answer this end of a threatened penalty: Which cannot be supposed of the divine law and government; because that is in all respects absolutely perfect. Another end of the threatening is to state and express the evil nature of sin, and show how great the crime is, in the estimation of the legislator. The preceptive part of the law does not determine the ill desert of the transgressor. This is to be seen only in the penalty threatened. This determines how criminal sin is, in the sight of God; and what evil it deserves as a punishment. In this view, it is necessary that the punishment threatened should be as great, and contain as much evil, as sin deserves, and be exactly proportioned to it. By this, the law becomes the standard of truth, while it declares not only what is sin, but how sinful or criminal it is. It is with reference to this, that St. Paul says, "That sin, by the commandment, might become exceeding sinful." In these words he has particular respect to the penalty of the law or punishment threatened, by which he was slain, and death was wrought in him, even the death threatened to every transgressor; of which he speaks in the words immediately preceding. Sin becomes exceeding sinful, that is, appears to be criminal, beyond expression, by the infinite evil which the law threatens, as the proper desert of it. In this view, to threaten a less punishment would be deviating from the truth, and tend to deceive; or, at least, one important end of the divine law and government could not be answered. We therefore have the greatest assurance that the law of God threatens a punishment, exactly proportioned to the desert of sin. Another end to be answered in the divine government, by the penalty of the law, is to express the sacred authority and worthiness of the Most High, and the desert of sin and rebellion against him. The binding authority of a law, and of the lawgiver, is expressed in the threatening only; and in order to there being an expression of infinite authority, the evil threatened must be infinite; for where there is less authority and right to govern, a less evil may be threatened to disobedience, and executed; and this will be no expression of infinite authority. And the dignity, worthiness and importance of the legislator, and the greatness and ill desert of the crime, of transgressing the law, and despising him and his government, appear and are expressed in the punishment threatened to the transgressor. If treason against the king be threatened with no greater punishment, than is an attempt upon the life of a common subject, this represents the former to be no greater a crime than the latter; and instead of properly expressing the importance and dignity of the king, and the worth of his life, it degrades him, and sets him upon a level with all his subjects. The greater the evil is, which the threatening denounces against him who slights and opposes the Supreme Legislator, and his law and government, the more is his worth and excellence expressed; and the more fully is discovered and asserted the sacred importance and perfection of his law. Therefore if the law do not threaten as great a punishment as the crime deserves, it will not assert the greatness of the crime, nor the real worthiness and importance of God, and his law and government, but the contrary; and therefore must be a very imperfect, deficient law. From this, it appears most certain, that the infinitely distinguished and sacred authority, dignity and worthiness of God, and importance and excellence of his government, and infinite greatness of the crime and ill desert of rebellion, cannot be properly, and in the most clear and striking manner expressed and asserted, unless an infinitely great and distinguished evil be threatened to every transgression of the law; an evil which no other legislator ought to threaten, or is able to inflict: And therefore not to threaten such evil, or to threaten one infinitely less, is undesirable and wrong, and cannot be supposed of an infinitely wise and perfect government. If God threatens and punishes, he must threaten and punish like himself; and nothing short of infinite evil must be the threatened punishment. Another end to be answered by the penalty of the divine law, is to manliest and express the Legislator's infinite hatred and abhorrence of ail moral evil, and how much he is displeased with the sinner. God is certainly infinitely displeased with sin, as it opposes his being and infinite felicity, and all the good of the universe, and tends to produce infinite mischief, to involve the universe in total and eternal confusion and misery. His displeasure with sin and hatred of it, must be as great as his love of holiness, and the infinite good of the universe. This is therefore essential to the divine character and perfection, in which his glory consists; and consequently it is desirable, and of infinite importance that it should be manifested and expressed in the most clear and strongest manner, in his moral government, and in his law, which is the foundation and rule of it. But this cannot be done, by merely requiring obedience, and forbidding sin. In order to the expression being as clear and strong as possible, God must threaten sin with a punishment equal to the greatness of the crime, and manifest a disposition to execute the threatening, and inflict the punishment. To threaten sin with a less punishment than it deserves, is so far from expressing a proper hatred of it, that it is, in a degree, favouring sin and the sinner. And not to threaten any punishment, or to threaten only that which is infinitely less than the crime deserves, is to manifest infinitely less displeasure with the sinner, than God has, and which it becomes him to express; and it would be favouring the sinner infinitely too much, and discouraging, and tending to prevent sin, unspeakably less than is proper and necessary in a good and perfect government; therefore would be infinitely dishonourable to God, and his government: And one great and important end of threatening and punishing the transgressor would not be answered. And now, it must be left to the impartial, who will attentively consider what has been offered under this head, whether the evidence does not amount to a certainty, even to a clear demonstration, that in the most perfect moral government of God, his law must threaten evil to the transgressor, which is answerable to his crime, or as great as he deserves. Thirdly, The threatening under consideration, "For in the day thou eatest thereof, thou shalt surely die," is the threatening of the divine law, and must be considered as annexed or belonging to every divine command, and expresses the punishment which every transgression deserves: And therefore is a threatening of infinite evil. This appears from what has been observed, that there was nothing so special in this prohibition, that could be a reason why it should be attended with a peculiar and distinguished threatening. This same death was the threatened evil, as the punishment of the transgression of any command or prohibition, which was given to man; and