VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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Nay, but, 0 man, who art thou, that repliest against GOD?

AND is it possible that a guilty, dependant creature, should reply against an infinitely holy, and good creator, by whom his being and all his benefits are upheld? Against a righteous GOD, in whose presence he must soon appear, to be judged and rewarded, according to all the deeds that are done in the body, whether they be the thoughts of his heart or the practice of his life ? Against a most merciful Redeemer, who came down from heaven, to suffer on an undeserved cross of ignominy and pain, that he might deliver sinners of eternal death ? Yes this is found to be possible, although it might have been doubted, if there had not been a demonstration of the fact by experience. The nature of sin, its principles, its practice, and its

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fruits, never would have been rightly conceived by frail creatures if they had not been known by experiment.

AFTER the first sinners of the human race had transgressed a positive law of GOD, which was so plainly expressed there was no room for a mistake of its meaning; even then, they attempted to throw the blame on GOD himself. One said, " the serpent beguiled me and I did eat," impliedly throwing the blame on GOD as creator; and the other said, "the woman whom thou gavest to be with me, she gave me of the tree, and I did eat," continuing the same implication against the wisdom and goodness of GOD, as the cause of the evil, which had happened by his creatures. This was, in both instances, a self justifying reply, both against the lawgiver and the law; and the same excuses in spirit, though not in word, have been kept up by all succeeding transgressors. In some way they reply against GOD ; either by denying his right to command as he does, or criminating the justice of the precept, or the reality of the sins with which they stand charged. We shall find this to b the result of men’s excuses, and also of their objections against the holy commandments; for they all terminate in an impeachment of the lawgiver and the law, and are replying against the infinite perfections of Jehovah.— The creature enters into a controversy with the creator.

If the nature of sin were not known by experience, we should suppose this controversy would be laid aside, when GOD appears in the mild character of a Saviour and Redeemer; but facts have verified, the continuance of the same malignity against a gospel of reconciliation, as was shown against a law of holiness. Although misery

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be alarming, and much be done to escape it; there is no return to truth and duty and reason, until irresistible grace takes hold of the sinner, and changes his heart. The same holiness which was offensive in the law, is found to be in the gospel also; and the same objections arise against each. The introduction of a gospel into the world, which is abundantly sufficient to save all who act reasonably, hath not removed the offence nor the controversy between a holy GOD and his revolting creatures. Some are offended and reply against GOD, because all are not saved; although many remain in impenitence; some object against one, and some against another doctrine, precept, or duty of the gospel, as they are prompted by their own particular and reigning lusts; and all find a difficulty to comply with the holy nature of the gospel salvation. The same reasons, which made them rebellious to the commandment, continue their impenitence under the melting calls of gospel love.—Mercy becomes as offensive as justice, when it is offered on such terms, as contradict the reigning unholiness of the soul. This shows, that sinners will not feel any happiness in the moral character and government of GOD, even after his goodness hath opened a door for their escape of punishment unless he will allow them to be unholy still; and to assume a place in the counsels of government, which can never belong to a creature.—All the anxiety which they show, until renewed by the mighty grace of GOD, is to escape misery; but not to be free from the sin, which makes them odious in the divine sight and exposed to his just indignation.

To a mind thus resisting GOD, there are two replies may be made, either of which is sufficient to convict him of guilt, and shut his lips foreever..

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TH first of which is, that all the doctrines, laws and duties enjoined by GOD, are reasonable and may be proved beneficial for the divine glory and the good of his kingdom. He, in the first instance, gave a law that was the best adapted to honor himself and make his creatures happy. The reason this law condemned sinners, and without a gospel of grace left them under a penalty of punishment, was because the general good required this to be done. It would, at once, have injured the divine glory and the best interests of the rational kingdom, either to omit a penalty, or to forgive transgression without an atonement. And when in infinite grace, GOD determined to save sinners, it was necessary he should bestow the favor, in some manner that would display his holiness and magnify the law. It never was, and never can be consistent for GOD to forgive transgression, in a way that would cast a shade over his infinite rectitude; or sink the dignity of his. Law. It was unreasonable ever to expect this, and infinite wisdom never will do it. The temper which was lost in the apostacy, must be restored; or the gospel can be of no avail to save a transgressor.—A consideration of this truth ought to shut the mouth of every sinner who replies against the gospel terms of salvation.

THERE is a second reason which ought to close the lips of all who reply against GOD.

His wisdom, righteousness, goodness and all his moral perfections are infinite; so that the fitness of what he does or commands, ought never be questioned. His testimony, concerning truth or duty, ought to conclude the opinions of human reason, and bind the practice of all moral. agents. GOD is now pleased in innumerable instances, to inform us of the reasons of his laws and government; but if the fitness of the whole

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were suspended on his word, without assigning any of the reasons which incline him to command or work, it would create an obligation on us both to believe and obey, without ever questioning the fitness of the commandment.

THE will, the wisdom, he knowledge and holiness of an infinite GOD, ought ever to bind the faith and practice of finite creatures, so as not to reply against the word of their creator and Judge. 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 to honor, and another unto dishonor?—Nay but, 0 man, who art thou that repliest against God?

I SHALL in this discourse mention a number of things, in which the unholy heart will begin and continue to reply against GOD, until overcome by the power of efficacious grace.

1. WE may begin with the doctrine of divine sovereignty, of which the sacred writer is discoursing through the chapter of which the text is taken. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

—The sovereignty of GOD in the salvation of sinners, whereby he taketh and leaveth whom he will, is a doctrine most offensive to the human heart. This, in general, is one of the first points on which transgressors break with the Lord of salvation. There are various reasons why, with such hearts as they possess, this should be the case. It is painful to a proud and selfish heart to feel that dependance which this doctrine implies. It is hard to feel divine justice in the condemnation of all men, and lie at the foot of sovereignty to receive an undeserved favor. Also, if GOD be a sovereign in the bestowment of grace

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shewing mercy to whom he will, and leaving to eternal misery whom he wills to leave ; it follows that he may rightly appoint such terms of salvation, as his holy wisdom seeth to be meet. When, in the first instance, GOD appears to chuse or leave according to his pleasure, and then in sovereign holiness, appoints the terms of acceptance; the unhumbled and unsanctified heart replies against the dispensation; and perhaps there is no doctrine which men are more unwilling to receive or more prone to fault. When told that whom he will he hardeneth, and reminded in the words of inspiration, what if God willing to shew his wrath and make his power known, endureth with much long suffering the vessels of wrath fitted to destruction, they answer in the objecting language mentioned by the apostle, Why then doth he yet find fault, for who hath resisted his will? The sinner, who thus replies, doth little understand the nature of divine sovereignty. The friends of GOD can answer, that the very objector hath restisted GOD’S will—he hath transgressed a holy and reasonable law—he hath sinned and continues to sin—he lives in disobedience to the gospel, without faith and repentance and thus he practically denies the doctrines of the gospel to be right. And although the sinner come to that awful end, in which divine sovereignty meant to leave him; yet in his own sins, which were the means that destroyed, he actively resisted God’s will. He is first offended with the sovereign determinations of to show mercy or to leave as pleaseth him; and he next replies against the terms on which a deliverance is offered.—Such persons do of first to last, resist the will of GOD, and are taken by their own objection.

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FURTHER, all objections against divine sovereignty do virtually deny the need of mercy to save sinners. Mercy in the salvation of sinners, and sovereignty in GOD the giver; are mutually implied—Grace and mercy imply the bestowment of a favor, for which the receiver hath no claim or desert. Sovereignty in GOD, implies the bestowment of favor by motives drawn of his own goodness; and not of any present or foreseen deserving in him who receives, for such deserving never can be. Mercy to sinners and sovereignty in GOD, are therefore mutually implied. If he hath not mercy on whom he will have mercy, then there is no mercy in the whole transaction; and to speak of mercy bestowed on principles of justice, or arising by obligation of any thing present or foreseen in the sinner, is a gross misunderstanding of the meaning of words. If GOD were not sovereign he never could be merciful, nor would any of the children of men ever be delivered of the pains of eternal death. Still, the human heart replies against that sovereignty, which is the only ground on which transgressors can come to eternal life. And this opposition arises, first of an unwillingness to be dependant on him who reigns and secondly, of seeing the terms of salvation to be holy. Thus a guilty, a miserable world reply against GOD, for reasons, which if he were to follow, would consign them to eternal death; were no sovereignty in GOD, no escape of the penalty of the law, and all sinners must reap the fruit of their own .—O foolish man to reply against divine sovereignty ! it is cutting the cords of human hope; sapping the only possible foundation of thine own salvation! It is leaving thyself, who hast no claim of justice or desert,

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to be overlooked by the infinite goodness of GOD, through which alone, the guilty are forgiven, sanctified and come to eternal life.

FURTHER, it is matter of great grievance to such objectors that some are taken and some left. If, say they, GOD be good; if he hath no pleasure in the misery of sinners ; why this distinction, which is everywhere held up in the gospel scheme of doctrine?

BUT let us seriously inquire to what this objection doth amount. It really goes so far as to deny the justice of GOD in the condemnation of any sinners; and those who make it cannot be supposed to speak so much of a love of others, as of a fear of their own end. If all might be justly left in sin, and consequently in misery and punishment; dost thou, O sinner, fault that goodness which rescueth a part ? Because GOD is so good, as to save part of those who deserve to be left; is thine eye so evil, as to wish eternal ruin to thyself and all thy race? May not so many be freed of eternal pain, as his wisdom judgeth to be consistent, with his own and with the greatest good? Or are there any left who do not chuse these immoral principles which make a punishment to the possessor; and do not all men act freely in this interesting concern ? Will any be left who love holiness, and desire such a heaven as is purchased by the blood of CHRIST and prepared by his power? No, not one such will be left. Let every such objector remember, that to give human laws to mercy, in this respect, is to shut the doors of heaven, and open the mouth of the pit of despair, so wide that all must enter.

THIS objection of partiality, against the sovereignty of GOD in the bestowment of his mercy

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on sinners, denies the moral perfections of the divine character; it limits infinite goodness ; it contradicts the justice of GOD in condemning and leaving any sinner whatever; and if the principle were followed into all its consequences, would utterly prevent the salvation of any soul. How can we look on the heart of such an objector ? Can there be any thing but cruelty and destruction in his heart? If he had been on the throne, would not all but himself have been miserable ? Is not the language and consequence of his objection this, if there be any among transgressors, so implacable in their evil principles, that they reject the only disposition and practice which can make a heaven ; then let all sink down to everlasting woe, for all must come to the same end, lest there should appear to be partiality in the divine government. After all the noise of objection against divine sovereignty, it is presumed, there is not one, who would either wish or dare to suspend his own eternal blessedness or woe, on the propriety of every creature being brought to salvation. Men can see the sin, the guilt and the desert of others, when they do not see their own. The objection rises, rather of a fear of being found in the number of those, who shall be left by sovereign grace, than of any prevalent love of all the souls which are made to exist. Could we assure the persons, who thus reply against GOD, that they should be forever happy, and might still continue in the pride and sin which they love, the objection would never again be named.

2dly. THE sinful heart replies against the manner of salvation, by the merits of a Redeemer.

It is always found difficult, to convince unholy minds of the need of an expiation, and the

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wisdom of salvation through the merits of a Redeemer. Such will say, if GOD be good, why the need of this expence to bring his grace into exercise? If he means me to be happy, why doth he not take me as I am and make me happy in my own way? Why doth he not let me have the satisfaction of redeeming myself by my own good works, and of thinking I am come to this blessedness by the wisdom of my own understanding, and the strength of my own arm? To this there is a ready reply, that the sovereign wisdom of GOD never intended to save any sinner in such a way as would deny his own rights, dishonor his own law, and involve his whole kingdom in confusion. He never designed to dishonor himself, and place the rebellious on the throne; that they might become happy in that way which is pleasing to unholy hearts. In saving sinners, infinite wisdom hath a supreme regard to the divine honor, law and government; and for this it was necessary there should be an expiation, and a deliverance by sovereign, unmerited and efficacious grace, pardoning freely, and powerfully sanctifying the ungodly.—The salvation of sinners, is in a way, that is consistent with the firm maintenance of GOD’s law and government; and for this, it was necessary that a Saviour of divine character should personally obey the law and die to make an atonement. Were mercy to be extended without this expence, the glory of divine holiness would not have been reconcilable with the event. Those who are sanctified delight in this way of salvation and see it to be best, because it displays, in the brightest manner, all the moral perfections of GOD, which it is their happiness to behold. GOD is more glorious by saving in this way than he could be by any other; also the saved are more happy,

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and these are sufficient reasons to justify this manner of redemption. All who are humble and self-abased, and willing to give the glory of salivation where it is due;—all who love to see the holiness of GOD and his law displayed; and the moral system of rectitude forever vindicated, esteem the method of sinners’ deliverance to be the highest exercise of infinite wisdom, holiness and goodness. Every thing, which is said against the evangelical plan of grace, originates in the pride and unholiness of depraved hearts. Let them be once made humble and holy, and the reply against GOD ceases.

3dly. SINNERS will reply against the terms of salvation, and are opposed to the very good which is bestowed by sovereign grace.

INDEED, the objection which we are now considering, is at the foundation of that common impenitence, which is found in lands of gospel light. When sinners are awakened of the dreams of sensuality, by an accusing conscience, to escape the wrath to come, not knowing their spiritual impotence, they endeavor to purify themselves according to the law, and correct their life and practice. This they find to be vain, for their hearts are corrupted, and at enmity with the law and the lawgiver. Having been informed of a gospel they look to this, but find still the same disaffection and moral impotence with respect to evangelical obedience, as they did comply with the precepts of the law in their full extension. The law was offensive because it is holy and requires moral purity of heart; and so is the gospel, for the same reason.——The very temper for which they are condemned by the law of GOD, makes them opposed to the terms of forgiveness, and this is the

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true reason they are lost, under a dispensation of grace, which invites them to eternal life. It is a kind of life which is not chosen; a method of salvation that is agreeable, neither in its nature and terms, nor in its spirit and practice. When the gospel is seen in its true nature and requirements, excepting the power it hath to make creatures happy, it is in all respects as much disliked, as is the law by its spirituality of requirement both in heart and practice. Hence we find so many unbelieving and impenitent sinners, where the gospel is preached. Hence there is a general distaste to the doctrines of sanctification and renewal by the spirit of GOD, and a holy life in the strict observance of all evangelical and moral duty. To repent and turn away of sin—to loathe its whole nature—to love and serve GOD with the whole heart—to be self-abased and denied to the world, to live in strict spirituality of obedience, and daily go to an Almighty Saviour for unmerited assistance, and observe all his precepts of duty to himself and others, are requirements hard to be performed by the unbelieving heart. These are hard sayings, and although the death of punishment threatens the unbelieving, they say who can receive them They are reconciled to happiness, for they never have been at variance with it, according to their own conceptions of its nature; but with GOD and his law there is no reconciliation—no love of his attributes—no delight in his commandment or choice of the pure and undefiled religion, which CHRIST hath commanded to be found in all his followers, and to which the promises of final salvation are made.

THESE are some of the reasons, why sinful men reply against GOD, in that dispensation of grace which he hath revealed in his word; and

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they are the true cause of that darkness which is thrown over the gospel, by the corrupt reasonings and absurd opinions, which men have concerning a dispensation of grace. The controversy, which begins against Moses, ends, either in a denial of JESUS CHRIST, or in a gross perversion of his doctrines. When sinners find, that the gospel contains a law of holiness, and that its promises are made to nothing short of this; the old quarrel between them and heaven is revived in its full strength, and as they once despised the commandment, so now they reject the LORD JESUS CHRIST, unless his efficacious grace save them as brands of the burning.

FROM what hath been said on this subject, it appears that sinful men reply against GOD, in the whole progress of the work of grace; of its first origin in the counsels of divine love, to the final application of his mercy in sanctifying the heart. All which GOD hath done, hath been in direct opposition to the wish of sinners ; and if they ever groaned for deliverance, it was a deliverance of misery and not of sin, for which they were seeking and praying. If they have ever defined a future glory, it was the glory of blessedness and not of holiness which was sought.—They define a heaven to be at peace; but not to serve GOD, to be devoted to his glory, and praise him forever.

THIS appears of the replies that are made against the Lord, in every progressing step of his gracious work.

THERE is an objection to his sovereignty, because the sinner who replies, thinks, that on such conditions of divine grace, he may be left to be a miserable creature; also, because the doctrine of divine sovereignty implies a right in GOD to appoint his own conditions of forgiveness

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and these conditions contradict the reigning desires of his heart. The very conditions of forgiveness, imply that he ought to be another creature of what he finds himself to be; that he should forsake what he loves and delights to practice, and have other ends, other desires and motives to action, and other pleasures of what he hath experienced.

THERE is an objection against the manner of forgiveness, through the merits of a Redeemer and to grace bestowed solely on account of CHRIST’S righteousness: For this manner of salvation, justifies the law, which hath been violated; and the transgressor must find himself justly condemned and without excuse, before he can lay a single claim to the exercise of mercy. It is hard for a proud and, unholy creature, to sign his own sentence of condemnation, and allow himself unworthy of any favor, and exposed to all possible evil, before he can receive any well grounded hope of forgiveness ; yet all this must be conceded and felt by every returning sinner, or there can be no reason to expect acceptance.

AND to compleat the sinner’s resistance to the progress of salvation, he is wholly opposed to the terms of divine grace. These terms are the exercise of holiness, in repentance, faith, selfrenunciation, and a conformity of desires and practice to the holy law of GOD. There never was a sinner, who before his renovation, desired the gospel salvation. Misery was always frightful in apprehension to fallen creatures, whether angels or men; but they never, after an apostacy, desired the happiness of heaven, which is holy, and where GOD is exalted. It is against their whole immoral nature to with for these things with true desire.

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WE often say, that it was impossible for sinners either to contrive, execute or apply a salvation for themselves; and the remark is true in every sense of explanation. They could not have conceived the method and means of making an adequate atonement for sin, nor of purchasing the applicatory influences of the Holy Spirit. Under the immoral temper which reigned in them, they could not have originated a single desire, to be christians on the holy plan of divine counsel. As creation originated of the benevolent and holy counsels of Deity; so doth redemption, in its plan, purchase and application. Fallen men, if the goodness of an Almighty Sovereign had not interposed, would forever have groaned under misery; but they never would have had sincere and groaning desires, for the holiness of heaven, or for the holiness of the gospel salvation, even though they had seen it to be connected with happiness. That which is born of the flesh is flesh, and must ever remain so, until born of the spirit. There will never a single desire arise in the kingdom of satan, to build up the kingdom of GOD, or to be restored and live under the influence of its holy temper. Salvation is all of sovereign and efficacious; as well as of unmerited grace.

WHEN the redeemed come to the kingdom of glory, they will look back with astonishment on the scene of grace, wisdom and power, which hath brought them thither. They will see that it hath of first to last, been the working of Almighty grace, and that their own evil hearts were opposed to every step of GOD’S gracious designs. Opposed to his holiness, and without a desire to be reunited to him; opposed to sovereignty, without which mercy never could be bestowed; opposed to a way of salvation which

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honored and vindicated the law, which had been transgressed; opposed to the terms of forgiveness; to faith, repentance, and a life of evangelical obedience.

THIS being the case, salvation will ever appear to be a work of free grace, and those who are brought to receive it will acknowledge all the glory to be due to GOD. It will appear, that sinners are taken by divine mercy, when they are in a state of entire opposition to the ultimate designs of redeeming wisdom, and brought to a blessedness, that was never conceived or deserved by them. When the great designs of grace are compleated in the redeemed church of CHRIST in heaven, it will be known by the universe, that the mercy which hath done this was in GOD himself, unpurchased and unmoved by any consideration without himself, and that all the glory and praise must be his, now and forever. AMEN.