e cannot see the kingdom of God." world, according to the prince of the nd verses 18, 19: "He that belie-power of the air, the spirit that now eth not, is condemned already, be- worketh in the children of disobediause he hath not believed in the name f the only begotten Son of God. And his is the condemnation, that light is come into the world, and men loved Darkness rather than light, because heir deeds were evil." John v. 40: Te will not come unto me that ye night have life." And chap. vi. 44: No man can come unto me, except he Father, which hath sent me draw him." We likewise learn from the evangeist John, in the beginning of his gos bel, that such was then the sinful and niserable condition of God's nominal Deculiar people, that they were all unable, because unwilling, to receive his Son whom he sent to save them, or to believe on his name, except such as were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Here we have a most express scripture proof of the exploded principle, that sinners are passive in regeneration; and that this essential Ichange is not effected by any power of men, or proper efficacy of means. ence. Among whom also we all had our conversation in times past in the lusts of the flesh and of the mind, and were by nature children of wrath even as others." That any one who has ever attended only to these texts, and understood them, if he believes the scriptures, should imagine that there is no kind of inability in fallen men to work out their own salvation; or that there would be no justice in the law of God, nor propriety in the calls of the gospel, unless all men were as able, in every respect, truly to obey the law, and comply with the gospel, as they are to perform the common actions of life, which are most pleasant to them, cannot but appear to me exceedingly wonderful.. But that it should be thought sinners are enabled to do whatever is required of them, by God's always working in them to will and to do the direct reverse, if possible, is still more astonishing. The postulate, or principle assumed, and taken for granted, that God thus works in men in every instance of their wicked conduct, is what I am far from believing; but if it were true, how the consequence drawn could be forced to follow, is quite beyond my comprehension. If sinners were irresistibly influenced at all times to do I will only add, that this doctrine of the total unholiness of all the sons and daughters of Adam, by ordinary gene@ration; and their consequent utter inability to work out their own salvation, or to repent and believe to the saving of the soul, until born again, by the wrong, would this render them fully washing of regeneration, or renewing able to do right! Would their being of the Holy Ghost, is expressly taught moved by infinite power to neglect by the apostle Paul, in several of his their duty, efficaciously excite them to epistles. See Rom. viii. 7, 8: "The do their duty! Did God work in them carnal mind is enmity against God; to will and to do, while going on in for it is not subject to the law of God, the broad way to hell, would they neither indeed can be. So then they thence be made equally able and wilthat are in the flesh cannot please God." ling to alter their course, and run with 1 Cor. i. 14: "The natural man re-readiness in the narrow way to heaven! ceiveth not the things of the spirit of To help the matter in this way, one God; neither can he know them, be- would think it ought to have been ascause they are spiritually discerned." serted, that God always works in sin|| And Eph. ii. 1, 2, 3: "You hath heners, to will and to do in working out their salvation; and not, as they are told he did in Pharaoh, to fit them for destruction. quickened, who were dead in trespasses and sins; wherein, in time past, ye walked according to the course of this 1 Art. V. Respecting the imperfections of || would prove final and fatal, see on good men. In a sermon on Rom. vii. 18: "To will is present with me, but how to perform that which is good, I find nol:" It is supposed, that true christians are sometimes holy in perfection; and at other times altogether destitute of holiness. That when they have any exercise of grace, though in the lowest degree, they are as entirely free from sin, as angels and the spirits of just men in heaven. And, on the other hand, that whenever they have one evil thought, or the least sinful affection, they become again totally depraved, like the unregenerate. It is said, "Though saints are conscious that their love to God, and other holy exercises, are not so lively and vigorous at one time as at another; yet they never feel to blame merely on account of the languor or weakness of their religious affections." These seem to be a new sort of saints. Those heretofore esteemed such, used to say, in their confessions to God, "Our faith, and love, and every grace, And how it comes now to be found so certain, that real saints never feel at all to blame for the weakness of their holy exercises, I know not. Nor am I able to see how all that is here supposed, concerning the alternate sinless perfection and total depravity of the righteous, is any more consistent with scripture, than with ancient Calvinistic orthodoxy. That no mere man in this life, is ever perfect in holiness, see 1 John i. 8: "If we say that we have no sin, we deceive ourselves." And that those who have been born again, are never totally unholy, see chap. iii. Saviour's words in John xv. 6: “II: man abide not in me, he is cast forta as a branch," as dead, dry limbs, "a men gather them, and cast them int the fire, and they are burned." Ser moreover, the saying of God, in Heb x. 38: "Now, the just shall live by faith; but if any man draw back, ше soul shall have no pleasure in him. And that the just, who have the faith of God's elect, never do thus draw back, is affirmed by the apostle in the next verse: "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Thus plain and express are the de clarations of scripture, both that the holiest men on earth are at no time perfectly free from sin; and likewise. that true believers in Christ, who have been born of the Spirit, are never to tally destitute of holiness. It is thought unnecessary, neverthe less, to insist much on the refutation of this last article of our new faith, for two reasons: Because the leader mainly noticed, is said to have few, if any, followers in it; and because it is ap preliended to be so essentially con nected with the first principles of the novel system, that they must stand or fall together. Did all holiness, and all sin consist in exercises only, it would indisputably follow, I conceive, that every person, at all times, must be ei ther perfectly holy, or entirely sinful. This would obviously be the case, I think, unless one might have directly opposite exercises at the same instant: which, it appears to me, cannot rationally be supposed. If there were no sin in the mere total want of all reli verse 9, of the same epistle: "Who-gion, certainly a good man would not have any reason to blame himself, merely on account of the weakness of his religious affections. soever is born of God doth not commit sin;" that is, with full consent of heart, as heretofore: "for his seed remaineth in him;" the seed of Godthe seed of grace-a principle of holiness. "And he cannot sin," habitually, as others do, "because he is born of God." Also that such a total apostacy in true believers, were it possible, ly the want of a good disposition, can But if, on the other hand, as hath been shown, there may be holiness in principle, prior to exercise, and sin in being unprincipled; if good nature can be amiable, and ill nature, or even onDe odious; if all conformity to the ho-cestors. There have been many innoy law of God is right, and all want of vations in christian theology, which conformity to it wrong, in a rational were doubtless real improvements.creature; and if there may be different Calvin himself was a great innovator degrees of conformity, or of non-conFormity to the law, in heart and life, in men of equal rational and bodily ca pacities; then there is no difficulty in understanding that men may be sanctified in part, while but imperfectly: that they may love God in sincerity, while not with all the heart and soul, mind and strength: And there will be no need of believing that the moral in his day; and it cannot reasonably be supposed, that either he, or any of the other first reformers, just emerging from the thick darkness of popery, had all the light which was ever to come into the world. In the last chapter of Daniel, after dark predictions of far distant events, we read of its being said to the prophet by an angel; "Shut up the words and seal the book, even imperfection of good men must con- to the time of the end: many shall sist merely in the inconstancy of their holy exercises. run to and fro, and knowledge shall be increased." And whether the com Indeed, all the admirable late advan-mencement of that time is yet seen or ces in theological science, so called, it appears to me, rest entirely upon this one new discovery, that there can be no sin in negatives; in a man's not loving God, or his neighbor, not being rightly disposed, and never doing any duty. That is, upon nothing. From not, it is certainly now a remarkable time of running to and fro : and I cannot but think there has been considerable increase of important knowledge of late years, even in this before enlightened land. But in such revolutionary times, when there is an uncom this arises all the difficulty in account-mon breaking loose from the fetters of ing for the origin of moral evil, with- education, it cannot otherwise well be expected, than that some of the boldest and foremost, will run too fast and too far. There was danger of this, it seems, among the followers of Christ, even at the beginning of the christian out supposing God the author of it, or its immediate efficient cause. From this arises all the necessity of thinking that God must work in unborn infants, exciting them to will and do iniquity, in order to account for our native era. Hence such warnings and caudepravity. And to this alone is evi-tions were then given, as that to the dently owing the supposed impossibil- || Collossians; "Beware lest any man ity of a man's being partly, while imperfectly sanctified. Were it not for this strange notion, that in an unholy disposition, and in deficiency or falling short of one's plain duty, there can be nothing sinful, there would be no difficulty in seeing, that the holiest of men may have just cause of self-condemnation, for the imperfection of their best performances. It has doubtless been perceived, by every attentive reader, that the senti ments remarked upon, are not object ed against merely, if at all, because of their being innovations; there may be danger, no doubt, of holding over tenaciously the traditions of the elders, as well as of departing too hastily from the long received opinions of our an VOL. 2. ZZ spoil you through philosophy." And that to the Hebrews; "Be not carried about with divers and strange docrines." But that the new doctrines in question, are so strange, SO obviously absurd, so plainly contrary to scripture, and evidently of such dangerous tendency, as they have now been repre sented, many who do not fall in with them, will doubtless be very unwilling to believe. And against believing it, several plausible reasons will readily occur. It may be said, the outlines of this new theory were first given, by some of our greatest and best divines. It may be said, these sentiments have had a considerable run, with very little opposition. That they are adopted, whether true or false. several of them at least, by numbers || matter of mere metaphysical speca of our ministers, who are in high re-tion: hard to be refuted or understood putation both for talents and ortho-and of little or no serious consequence doxy: and that they are virtually approved, and a currency is given them, with unanimity, by those who do not embrace them. Were they materially erroneous, and very dangerous doctrines, it may be asked, How could these things be? But such an idea of it, Icannot think is altogether just. That it seems hart to be refuted, may be only becau it is always difficult to disprove wh is self-evidently erroneous, or by sobe reasoning, to make self-evident absur dities, appear more absurd. Hence the grave prophets, Elijah and Isaiah, when We answer: All strange things, are no new things under the sun; nor are any of these things altogether unac-contending with the priests of Baal. countable, supposing they ought not and the worshippers of a log, could or so to have been: supposing the doc-ly laugh at them. trines as erroneous and dangerous as That the speculations of our oppo they have now been supposed. Nei-nents in the present case, are hard to ther the greatness nor the goodness of be understood, is partly true. Their the first publishers of these wonder- arguments, it must be acknowledged: ful discoveries is at all disputed. - "Alike in ignorance, his reason such, That this novel system, is rather countenanced than much opposed, by such as do not embrace it, may be because it has not been much canvassed. Taking it for certain, that such men as the writers in support of it, would not maintain any dangerous er rors, it seems to be considered as a are extremely unintelligible. Nor can the utility of what they contend for, if supported, easily be seen. But nei ther of these things can be said, will the least appearance of reason, res pecting the points disputed by them.These they often express in the most unequivocal language, and these are! some of the most intelligible, most evident, and most essential articles of faith. Is it hard to understand, or to believe, that holiness, or the whole duty of man, may comprehend something besides unprincipled actions? That a good heart may be something distinct from, prior to, and the cause of, good works, good words, good thoughts, good volitions or affections? Is it hard to understand, or to believe, that there may be sin, in something besides positive exercises ? That ill nature may be in itself sinful? That even mere want of conformity in heart, to the holy and righteous law of God;or merely an unbenevolent, unmerciful disposition, in a rational creature, may be sin? Or that there may be sins of omission, as well as of commis sion? Is it hard to understand, or to believe, that God, who cannot be tempted, so as to do evil himself, will never tempt any man, or directly influence him to commit iniquity, or create any one unto evil works? And why should these things be 4 nought unimportant? Why should it || contradict their avowed peculiarities, e thought of little serious conse-as well as the above supposed conseuence, whether they are true or false? quences of them. And hence some V hether believed or not? How can of our very good ministers, I undersinner ever know the plague of his stand, are so charitable as to hope that wn heart, so long as he does not know their real meaning may be nearly or think, that he has any heart at all? right; or at least, that their wrong iIow can a man think himself requir-deas will do little or no hurt. But eid, or feel under any obligation, to lorify God, or do any good to men, vhile persuaded that in his never doEng either, there is no sin ? Or how could we know what to fear or hope or from God, or have any dependance pon his word, did we believe that he vas as much the author of all kinds of evil, as of good? as positively and mmediately the cause of darkness, leceit and lies, as of light and truth? Were this to be believed, and if those places of scripture where he is spoken of, and speaks of himself, as deceiving men, and even good men, were to be understood in a literal and strict sense as though he immediately inspired their delusions, or inwardly caused their deceit, how could it be known but that Moses and the prophets, the evangelists and apostles, were deceived or meant to deceive, in all that they have written ? ! end Thus important, in my apprehension, on our side of the question, is the controversy. Thus evidently, it appears to me, do these deep metaphysics strike at the root, and undermine the foundation, of what man is to believe concerning God, and of all the duty which God requires of man. Of what the scriptures principally teach, and even of the truth of the scriptures themselves. Not that the preachers of such strange doctrines are supposed to be at all apprehensive of these necessary consequences. Perhaps the most of them may not believe, that they will follow, when it is told them. They no doubt, believe the scriptures as firmly as their brethren, and as much inculcate the duties enjoined, and many of the doctrines taught in them, as any others. I am told and have seen it is true, that they often expressly ther of these hopes, I must needs apprehend, is extending charity beyond the bounds of reason. In being thus inconsistent, it may be asked, What do they more than others? Do not all heritics do the same? It is an old proverbial saying, "Error is fated to run crooked." It doubtless does so, many times, designedly: that unpopular opinions may be introduced and spread, with less suspicion. The propagators of false doctrines, may commonly thus contradict themselves thro' mere inadvertence; because of their having formerly been accustomed to the language of orthodoxy; or because every man's conscience is on the side of truth. In some instances, such inconsistencies may give good reason to hope, that the hearts of men are sounder than their heads. But even in that case, it cannot rationally be hoped, that their inconsistently propagating dangerous errors, will have no pernicious effects. They may lead the blind into the ditch: and not be able, if willing, to help them out. Many may follow them readily while they go wrong, and not be so ready to turn about with them, when they seem to get right. However far the preacher's or writer's heart may be from according with the erroneous speculations delivered, they may be perfectly a greeable to the wishes of many of his hearers and readers. And I know of no doctrines concerning which this is more likely to be the case, than the first principles in the foregoing extracts; even if the forementioned consequences should be believed inevitably to follow. To those who are of that carnal mind which is not subject to the law of God, neither can be, what can be more well pleasing than to tell them that their total want of conform |