VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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ROMANS xii. 1

THE duty, which is here said to be a reasonable service, is to present our bodies a living sacrifice, holy, acceptable to GOD. Our bodies are particularly mentioned in the exhortation, still it doubtless extends to the whole man, for holiness is eminently a quality of the mind; and the next verse, explaining the duty; Lays, Be ye transformed by the renewing of your mind. It is a reasonable thing, that the whole man, both body and spirit, in all his faculties and powers, and the perpetual application of them, should be consecrated to his most glorious Creator and Saviour. This is required by the laws of religion, and every good man both feels and rejoices in the obligation. His heart never riseth against the duty, except in certain hours of backsliding, for which he is ashamed of himself, and feels guilty in the

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sight of GOD, when reclaimed by the power of his grace.

ALTHO’ our text in the apostolic exhortations applies specially to the duty of self-consecration; I shall give a larger scope to this discourse, and endeavour to show that all the doctrines and duties of christianity are reasonable—approved by a sound judgment and honest heart—and useful for the glory of GOD, and the best good of his creation.

IN this rebellious world, every kind of objection is made against the rights of Deity and duty of creatures. Some openly espouse the reign and the pleasures of sin; and many, under a profeffect friendship, either insidiously undermine the doctrines of grace and holiness unto the Lord, or by their practice deny the confession of their lips. Whatever their words may be, their practice tells us, the doctrines and duties of revelaltion are not reasonable. Doubtless, their practice is the most true expression of their hearts. If circumstances could be so changed as to remove a fear of GOD and men, by which there is a present restraint, they would openly avow religion to be unreasonable, both in its doctrines and duties.

I AM sensible the pious, believing christian doth not need conviction, that the faith and practice of the gospel are reasonable. His heart is made honest, and approves whatever reason approves. It is the rational fitness of christian doctrine and duty by which he is charmed, and made fervent in spirit serving the Lord. Although such can be in no want of evidence to reconcile them to their duty; it may increase the warmth of their pure affections, and renew a pleasure which they have often felt, to review the glorious fitness of their Lord’s doctrine and command-

ments. And as the most sincere are exposed to very painful temptations, it may fortify them against those dark hours, in which the powers of sin, are loosed against them, to try the strength of their confidence and love.

IT is not expected that persons of an opposite character, whose hearts are wedded to themselves and their sins, will cordially feel that religion is a reasonable service; or its doctrines worthy of a GOD, who hath infinite reason. Prejudiced, by an evil heart of unbelief, they are continually combating, even the weak a nd partial concessions of their own reason which are favorable to the christian doctrine. Their intelligence is more than misapplied, for it directly impugns the wisdom of GOD, calling his doctrines foolishness, and his requirements hard sayings. How strange the appearances in a sinful world! Wicked creatures rebelling against a good GOD ; weak creatures against a GOD of infinite power; unhappy creatures opposing the only means for perfect peace; and creatures who glory in their reason, often denying the reasonabless of that scheme of government and grace, by which infinite wisdom brings the greatest honor to GOD and makes his kingdom most happy.—These sad effects of sin ever have been, and ever will be, where there are apostate creatures. But notwithstanding this, GOD is glorious in all counsels. The cavils of enmity and error are unfounded. On candid examination, it will appear, that every doctrine advanced, and every duty required, in the holy oracles, are reasonable. They are approved by common sense and an honest judgment; and useful to the great interests of society.

IN illustrating’ the subject, I shall distinguish between the doctrines and duties of christianity; and concerning each of them endeavour to show,

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that they are reasonable, worthy of GOD, and consistent with such laws of natural existence as can be determined with certainty. Also, that they all tend to happiness or natural good.

BY doctrines, are meant, things to be believed; by duties, things to be done.

ALL the doctrines of christianity are reasonable; and those which are known only by revelation, harmonize with such laws of natural existence, as can be determined with certainty.

IN this discourse, the word reasonable doth not mean pleasing to the heart. It is a well known truth, that the most reasonable duties are very disagreeable to an unholy mind. They never can be otherwise, until the heart is changed by the power of divine grace. If any, when they call the doctrines and precepts of GOD unreasonable, mean unpleasing to themselves; we concede it in the fullest extent. We beg them to consider their own awful situation, so long as they are displeased with the infinite reason and wisdom of GOD. It is a condition of heart without hope and peace. It is, further, believed that many who join with the irreligious multitude, and object against the equity of christian faith and practice, are wholly governed by the taste of their own hearts. The only argument they can bring against it, is this, we are not pleased with it, it doth not delight us, and to receive it, we must part with many things we love.

A DOCTRINE, which men are unable to comprehend, may be very reasonable. This is proved by the different rational powers imparted to mankind. A doctrine, which is mysterious to one person, through the weakness of his reason; may, in the view of another, be intelligible and gloriously rational. If it were not thus, all those truths of infinite wisdom, which are high above

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the understanding of mortal men, might be impeached as folly. In showing the reasonableness of christian doctrines, we do not expect to explain them in their whole extension to the weak reason of men. It is enough to show their usefulness, and that they do not imply an impossibility, nor contradict other truths which are more plainly evidenced to our understanding; and this is the case with all christian doctrines.

SOME doctrines are supported by evidence both natural and revealed; others, only by a revelation from infinite truth. It is the latter which impiety first attacks, because, it is supposed they may be most easily confuted. The existence of a holy GOD is the most disagreeable of all truths to an unholy mind; still some acknowledge this, who affect to deny the Trinity and an Incarnation. If there were no natural evidence of the supreme existence, depravity would make men as ready to deny his being, as they be to discredit the Trinity, that peculiar and glorious manner of existing, in which the scheme of redemption originated. All truth depends on the existence and character of GOD.

1. THE character, which is given of GOD in the christian scriptures, is most reasonable and glorious.

THE being of a GOD, is not a doctrine peculiar to christianity. The belief of it is among heathen, and over the face of the earth where christianity hath not been yet received. But when they knew GOD, they glorified him not as GOD, by such descriptions of his nature, character, counsels and will as are worthy of an infinite and most holy being. Things the most debasing, puerile and impure have been ascribed to the almighty first cause, by heathen superstition and

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sin. This hath been the case, among highly civilized people, who were eminent in refinement and arts, as well as among barbarous tribes. It proves the usefulness of a revelation in assisting men to see the natural evidence of GOD’s most holy character.

How pure! how reasonable and glorious the revealed character and will of GOD.

A BEING eternal, infinite in power, every where present, omniscient and most wise. A being independent and self existent, who created and preserves all things according to the counsel of his own will. A being of infinite goodness, whose name is love, and whose tender mercies are over all his works. His sovereignty is the powerful ordering of infinite righteousness; and because his motives can be drawn from no other source which is permanent and good, he draws them from within himself.

HE is raised above partiality, above temptation, above the possibility of desiring what is unwise, or doing what is evil.

HE considers his only glory to consist in being and in doing good, and is most glorified when his kingdom is most blessed. All the terrors which he hath prepared, whether they be temporal or eternal, are designed to aid the operations of love—to show its excellent and glorious nature—and make his holy kingdom the most like to himself in a pure blessedness. This is the sum of those perfections and counsels, which GOD hath ascribed to himself in his word. Can there be a more perfect, more lovely, more glorious character? The justice which unrighteous men hate, and guilty men fear, according to his own unerring description is the acting of goodness; and if it did not exist, a universe now glorious in blessedness, would be a universe of pain and horror.

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Is not this revealed character of GOD most reasonable, most glorious? Compare with it the notions of divinity which have been formed by heathen sin; or by the few instances of infidel reason scattered in christian lands; how debased! how impure they appear.—And all their descriptions in contradiction to natural light, are coloured with the bitterness of their hearts, It appears most clear, that seeing the truth and righteousness of GOD, they are still ignorant of his loveliness—and his goodness which they knew, and daily experienced was the object of their dread, and the alarm of their consciences.

2dly. IT is reasonable that GOD should give to men a revelation of himself and his counsel.

THE notion that reason supersedes the need of revelation shows great philosophical ignorance, as well as corruption of heart. What is reason, but a power of judging and determining truth, from evidence presented before the mind? Reason cannot judge between truth and falsehood without evidence. What is revelation but evidence of truth? Revelation is none the less necessary because men are rational creatures, for without evidence reason would be a useless gift. We may as well argue against the natural evidence in creation and providence, as we may against the revealed, and say, man is a rational creature and therefore doth not need it, The objection against revealed light, because men have reason, most evidently arises from an opposition of heart to the truth, and of course, to the evidence by which it is discovered.

FURTHER, it is reasonable for GOD to give us more evidence of truth than we find in creation

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and his providential government. There are many ways and kinds of evidence. We find this to be the case, in present things; and why not, also, with respect to the things of an unseen GOD, of his government and eternity to come. Can truth be too well known, our duty too plainly marked out, or our assurance too strongly built? Can we know too much of GOD and his everlasting counsels in which we are interested? The objection against revelation, because some of the truths which it contains, are also evidenced to us in another way, is so contrary to common sense, and to what every honest mind would wish and call a favor, that we cannot ascribe it to any cause but enmity against GOD. As evidence increases, the evil heart is wounded, and denies the need of light because its deeds are evil.

FURTHER, many truths which are necessary for the glory of GOD and good of men, can be communicated only by a revelation. This is the case with sundry christian doctrines. The Trinity of GODHEAD, the Incarnation, and the manner of Redemption thro’ the blood of CHRIST, are doctrines of importance to guilty sinners. A revelation appears to be the only possible way of communicating them to our knowledge, so that our faith may give strong consolation. It is not conceived how creation, on its present construction ; or providence, on the principles of divine acting, could teach these things. And was GOD under obligations to use only one manner of instructing? Or hath he no truth, useful for us, and glorious for himself, but what our weak reason might learn from the works of nature? To pretend this, is trifling with Almighty power and wisdom, and treating the great JEHOVAH with greater indignity, than one guilty and weak creature would be willing to receive from another.

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How strangely sinful pride swells itself against GOD’s wisdom, justice and goodness This is its nature, and it will continue to swell, until the Lord is pleased to shut its mouth.

IT is a most merciful and reasonable thing in GOD, to give us abundant evidence of his nature and will, of his government, and of our own duty and end.

THERE yet remains an infinite series of truth in the divine understanding, which is unknown by creatures, and which his goodness will incline him to communicate to them, as they can receive it. Infinite wisdom will determine the progress of ways, means and times by which it can be best done. This will be a work for eternity. Those who do not like to retain a knowledge of GOD in their minds, will think the new lights of the world to come, to be as unnecessary as they now think a revelation to be. Every means of bringing the divine character and will into view will meet the opposition of their hearts.

IT has been inquired, why, is a revelation be necessary to answer the purposes of infinite goodness, it was not given in the beginning ? The question is unwise. It betrays, both a want of confidence in divine wisdom, and ignorance of the means by which the holy Creation is formed and approximates to its final perfection. The way must be prepared for the communication of truth. One kind of evidence must precede to make the admission of another possible. The history of mankind, and their sins and miseries, for four thousand years; and of GOD’s dealings with them, was necessary to prepare the human mind, for seeing the gospel scheme and doctrines, in the clear manner revealed by CHRIST and his apostles. We may conclude, that truth is evidenced to creatures, by all possible means of in.

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instruction, and as fast as the evidence can be formed and laid before them. This is illustrated by the revelation we have received. How much of it, which was obscure at the time of giving, is now made plain by events in the divine government, which have intervened. How much still remains to be obscure, which will be clearly understood in the approaching ages. The expression is plain as can be, but obscure to us through the want of illustrating events in the providence of GOD. We may therefore conclude, the evidence of truth by a revelation, hath been given, in the earliest hour it could be received, and in a manner adapted to ftill the world with the greatest light.

3dly. THE Trinity of GODHEAD is a pillar in the christian faith.

ALTHO’ it be a deep and mysterious doctrine, it is not, on this account, the less reasonable. While the Trinity of Father, Son and Holy Ghost is most clearly revealed in the scriptures, there is no attempt to explain it; which sufficiently intimates, this glorious manner of divine subsistence to be above our comprehension. It is not strange that GODHEAD is incomprehensible. Who can comprehend any one perfection of the supreme nature. Wisdom, righteousness, love and power, by their infinitude, become incomprehensible or mysterious to us. Neither, are mysteries confined to GOD’s essential being; for the manner of our own existing, and the works of nature are full of mysteries. We cannot tell how a plant grows; or the mind perceives, thro’ an external action on the organ of hearing. If mystery warrants infidelity, or renders faith unreasonable, we must disbelieve the existence of GOD and creatures.

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WHILE the scriptural doctrine of a Trinity is mysterious, it is still so limited, as to be in no respect incredible; and the revealed advantages resulting from it, both to the ever blessed GOD and his creation, render our belief of it reasonable. His Trinity is consistent with his unity. He is not three, in the same sense, that he is one. He is not three in any sense inconsistent with unity of counsel and action. He is not three, in such a manner, as to produce counter obligation on his creatures, division of interests, or confusion of design. He is not three, so as to imply imperfection or control, in either of the persons in his glorious Trinity.

THE supreme existence is most perfect, and although his Trinity be mysterious, we may see that it adds to his perfection, and may therefore, be reasonably believed of an all perfect GOD.

I WILL instance this in two respects.

1. IT shows that the divine obligation to moral rectitude, and his eternal choice of holiness,

arises from the nature and manner of his own existence.

2dly. THIS manner of existing, admits the exercise of mercy to guilty sinners, in a way most glorious for himself.

THIS doctrine, shows that the divine obligation to rectitude, and his eternal choice of holiness arises from the nature and manner of his existence. His nature is social within himself. His existence hath such social relations within himself as imply moral obligation. The happiness of his own glorious society, in the connexion of Father, Son and Spirit, required him to be holy, from eternity; and he could, in no other way, be blessed in himself. This internal, social communion of Almighty GOD is described in his word. The adorable persons of his nature love, glorify,

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covenant, promise and fulfil to each other. Of this, the covenant of redemption and its execution, is an instance. Here is society in its most glorious form, with all its resulting obligations and blessedness.

HENCE, we see the high source of moral obligation, in the infinite; also, in the social nature of the ever blessed GOD. The origin is most sacred, and the divine will is inclined to virtue as necessarily as he exists. Rejoice O ye righteous for the Lord your GOD must be holy. The law of holiness which you love and are commanded to obey, flows from the manner of his incomprehensible existence,

2dly THIS manner of exulting, admits the exercise of mercy to guilty sinners, in a way most glorious for himself.

AFTER the law of his own nature was violated by men, and they had become guilty and miserable, his manner of exulting in Trinity, admitted the gospel atonement, through which there is forgiveness of sin, and an acceptance to his blessed presence Infinite wisdom must judge in what manner sin can be forgiven with safety. It is a question, in its nature, above human determination; and we have no reason to think forgiveness would be right; but through an atonement.

Nor have we any reason to suppose any other than the gospel atonement, which depends wholly on GOD’s own Trinity of nature, could be adequate to the forgiveness of sin, and purchase of eternal glory. On this wonderful manner of divine subsistence, stand both the law and the gospel. It is the high, the peculiar truth of revelation, and goes far to enlighten us in the nature and counsels of GOD!

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BUT this manner of existing is mysterious. We allow it. So also, is every divine attribute; so, are the works of nature around us; yea, a thousand things, which we feel in our existence; yet we do not reject them on this account. A mystery doth not imply a contradiction or impossibility. A mysterious truth must be deemed reasonable, if it be implied in the perfection, and necessary for the blessedness of an infinite nature; and also for the good of his intelligent universe. Usefulness is always a presumptive argument for reasonableness.

4thly. THE incarnation of JESUS CHRIST, is another mysterious doctrine of the christian revelation, which its enemies wish to represent as unreasonable.

THIS doctrine describes the Mediator to be both GOD and man. The Son of GOD in possession of his whole divinity; uniting with himself a perfect and innocent man, formed by his wisdom, for the purpose of displaying divine holiness, atoning for sin, and fulfilling a righteousness, through which transgression may be gloriously pardoned. This union of the divine and human natures, is supposed to exult, in the highest degree, without a communication of those attributes and properties to one nature, which were originally peculiar to the other. That it is a wonder, a mystery, a mighty work of GOD, all christians allow; but, that the belief of it is unreasonable, doth not follow. If it be possible, and also useful ; it is worthy of GOD’s infinite reason, wisdom and goodness.

THE incarnation is possible.

THE man CHRIST JESUS, was a creature o GOD’S own forming. The power of creating, implies the power of assuming his workmanship

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into any kind of union with himself, that is pleasing to his wisdom. The mystery of this union between infinite and finite, is no greater to us, than the union between our own souls and bodies, which no rational man will deny because he cannot explain it.

THE incarnation is worthy of infinite wisdom.

THIS must be determined, from the effects it is designed to produce; which are made known by the word of GOD. The effects are the greatest which can be conceived, and are worthy of infinite wisdom. Is it not worthy of GOD, to save an innumerable company of guilty creatures from eternal sin and misery and bring them to a life of glorious and endless peace ? Is it not worthy of him to glorify himself and make his kingdom happy by the display of his perfections, and thus enjoy the goodness of his own nature? These are the effects of CHRIST’S incarnation. Effects so great and good must be glorious for GOD; and though, in view of our weakness and guilt it is infinite condescension, in view of the glory which GOD brings to himself, it is a most credible event.

THE sacred evidence of this fact in the divine government is very great. That JESUS CHRIST was man cannot be doubted. He must also be GOD, for divine names the most peculiar to Deity, divine perfections and works, and a perfect equality and likeness to the Father are ascribed to him. He is called the Creator, and appointed to be the Judge. Divine glory, in the redemption of sinners, made it reasonable this astonishing event should take place.

To sinful mortals, who are fiilled with the pride of rank, it may appear degrading, for an infinite GOD thus to unite himself with a creature. But it doth not appear thus to perfect wisdom and

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goodness. The jealousy of rank cannot belong to him. His majesty is the majesty of love; and he is fearful in the praises that will forever be offered to his condescending mercy.

5. THE christian scriptures declare the total corruption of human nature, and the doctrine is supported by such evidence, as renders our belies of it reasonable.

WE must act directly against reason and common sense to deny this truth. There is evidence of every kind, which the nature of the case admits ; and every thing which appears in men to be any better than total corruption, is accounted for in full consistency with the doctrine. The history of the world, both sacred and profane, proves this truth. All men have in practice departed from GOD, and their actions have been such as evince an unholy heart. Even those who deny it in words, by a manifest distrust of their fellow creatures, give proof of their own conviction; and show that their denial is a prejudiced business. In the rashness of inconsideration, men may do and say any thing; but no considerate man—no man whose conscience appears to be in lively exerise, dare deny his being naturally inclined to do evil, evil only, and that continually. As the evidence of our total depravity, by nature, hath been given in a former discourse, I shall not repeat it in this place; only observing, that is the christian scriptures declared the purity of human nature, sinners themselves, would allow this to be a sufficient reason for rejecting them.

THE introduction of sin hath been a point of difficulty in all ages. WHENCE COMES EVIL, IS a question which hath perplexed many, and will cotinue to do this, until there is more

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confidence in GOD’S wisdom and more submission to his sovereignty. But this difficulty doth not disprove the stubborn fact of its existence. The plain and natural account of the introduction of sin, which is given in the scriptures, must be allowed reasonable, until a more reasonable one is offered. It is presumed, no one will pretend, this hath yet been done.

6thly. IT is a doctrine of the christian scriptures, that GOD hath decreed whatsoever comes to pass.

By this is meant, that in sovereign and holy wisdom, and by motives derived from within himself, he hath determined the whole scheme of created existence, with all its parts, agents, their moral character their demerits, and their end in everlasting happiness or misery. Also, that this determination is so absolute, there cannot be the smallest deviation from what he hath purposed; but the whole shall come into existence, exactly according to his supreme will, in the succession and at the time he hath appointed, and by such means as he hath predestinated.

I KNOW that by asserting this I am on the forbidden ground of some, who, without doubt, believe the christian scriptures; also, of the whole multitude who disbelieve, and whose hearts are still unhumbled by the sanctifying grace of GOD. But is this doctrine be most expressly revealed in the christian scriptures; if it be pleasing to a holy heart; if it be necessary to prove there is a GOD of infinite perfection, and for the highest good of the rational universe, it is reasonable to believe it.

THIS doctrine is most clearly revealed.

IT is written, He hath determined the times before appointed. Being predestinated according to the

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purpose of him who worketh all things after the counsel of his own will. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. The counsel of the Lord standeth forever. My counsel shall stand, and I will do all my pleasure. The Lord hath made all things for himself, yea the wicked for the day of evil. I form the light, and create darkness; I make peace and create evil, I the Lord do all these things. In these, with a multitude of other places, the supreme efficience of GOD, acting according to his predeterminate counsel, is most expressly asserted.

THE divine determination of all events, is a doctrine pleasing to a holy heart.

THE RE needs only a sufficient degree of love and confidence in GOD to make the doctrine agreeable. A holy mind can have no rational motive to oppose the sovereign decrees of GOD. If GOD be wise and good, and able to create and govern in the mall perfect manner, certainly it is best this should be the case. We must either deny these perfections of Deity, or own the doctrine to be excellent, or that our own hearts are not willing the best should take place. Few will dare deny the first; and to own the last impeaches the judgment, and denies any credit to be due to it.

SUCH a multitude of things have been said, in this rebellious world, against the absolute decrees of GOD, that it is not strange some honest minds should be prejudiced against the doctrine. It is very possible that a good man, through education and other powerful influence, should sometimes doubt; but I am ready to appeal to the heart of the doubting good man, and inquire of him. You are willing that a government the best, even in the most minute particulars, should take place

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You believe GOD to be most powerful, wise and good; yea far more wise and good, than you have seen, or can conceive a creature to be. Is it not best, that be should form and execute a plan of existence from eternity to eternity? Would you not trust this with him, sooner than with yourself or any other being? Under all things that happen, is it not a ground of joy to you that GOD reigns ; and if there were any events, which you absolutely knew to be without the system of GOD’s decrees, would not this be sufficient cause for you to fear them? I am certain every good mind, in answer to these questions, will reply, the doctrine of GOD’S absolute decrees is to be desired. We always find this doctrine is received with pleasure, by those who give other evidence of a holy, humble and sanctified temper.

THE doctrine of absolute decrees is necessary to prove there is a GOD of infinite perfection ; and for the greatest good of the created rational universe.

MEN often doubt concerning a doctrine, without considering the consequences, which will result from a denial of it. To deny this doctrine, in its consequences, falls little short of denying the supreme existence. Let those who fear dangerous consequences, take the burden on themselves, and show us a scheme of belief, which denies the doctrine and is not followed with consequences much more to be dreaded than those which they oppose.

LET them show its an infinite, all-wise, omniscient and most perfect GOD, a they allow JEHOVAH to be, acting without a plan. Let them show how it is consistent with infinite wisdom to create a universe, without determining, in all respects, how he will govern it, to what use he will

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apply it, or what its ultimate condition shall be. Or if he did determine these things, and hath not all within himself to effect his purpose, or is it be possible he should be disappointed; let them show how this is consistent, with an infinity of perfection both natural and moral. Let them show how foreknowledge can exist without fore-determination. By attending to these things, we must allow the absolute decrees of GOD, by which all events from eternity to eternity, are determined, made certain, and come to pass according to his predestination; or we must doubt the infinite perfections of GODHEAD.

FURTHER, this doctrine is necessary to assure the greatest good of the created universe.

THE absolute and influential decree of infinite wisdom and goodness, is the only certain evidence we can have, that all things will be conducted and end in the bell manner. Go off from this ground, and we meet a gloomy uncertainty what will take place. If there be not a divine plan most absolutely determined; or if this plan is liable to be frustrated ; or if the state of creatures, in point of character, action and reward be not made unalterably certain, we can have no assurance of any future glory. No individual can have strong consolation, either for himself or the general state of the universe. Order may be turned into confusion, light into darkness, and happiness into misery; and this universal and without a remedy. The predetermining decree of GOD, founded on the infinite perfection of his nature, is our prime evidence, that all things will be best.

THIS doctrine of christian revelation must be reasonable, if every good mind, understanding the subject, will rejoice in it; is the belief of it be necessary, even to conceive a GOD of infinite

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perfection; and if it be required to assure us, that the universe will be ever preserved in the most glorious condition. If the doctrine could be proved untrue, it would instantly spread a gloom over the universe, which could not be dissipated. If the doctrine had been unknown and were now revealed, the humble, the holy and all who delight in the character of GOD, would rejoice in the discovery, as an aera of light, beaming thro’ a whole eternity to come.