LPN  -Systematic Theology (Finney)SysTheo (Finney)Systematic Theology [1878]Charles G. FinneyE. J. Goodrich1878 Public Domain978-1556615146ŠThis edition published by Colporter Kemp (Whittier, California) in 1944 (second edition 1946). Currently published by Bethany House, 1994.en,!²áºÅ»/èÿs×ç;çÿ<Û=‰W{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i CONTENTS.\plain\par \fs30\b LECTURE I.\plain\par \fs28\i MORAL GOVERNMENT.\plain\par Definition of the term law. — Distinction between physical and moral law. — The essential attributes of moral law. — Subjectivity — Objectivity. — Liberty, as opposed to necessity. — Fitness. — Universality. — Impartiality. — Practicability. — Independence. — Immutability. — Unity. — Expediency. — Exclusiveness\par 1 \fs30\b LECTURE II.\plain\par \fs28\i MORAL GOVERNMENT — Continued.\plain\par Definition of the term government. — Distinction between moral and physical government. — The fundamental reason of moral government. — Whose right it is to govern. — What is implied in the right to govern. — The limits of this right. — Moral obligation. — The conditions of moral obligation\par 6 \fs30\b LECTURE III.\plain\par \fs28\i MORAL OBLIGATION.\plain\par Man a subject of moral obligation. — Extent of moral obligation 19 \fs30\b LECTURE IV.\plain\par \fs28\i FOUNDATION OF MORAL OBLIGATION.\plain\par What is intended by the foundation of moral obligation. — Self-evident principles. — That the sovereign will of God is not the foundation of moral obligation. — The theory of Paley. — The utilitarian philosophy\par 27 \fs30\b LECTURE V.\plain\par \fs28\i FOUNDATION OF MORAL OBLIGATION. FALSE THEORIES.\plain\par Right as the foundation of obligation 38 \fs30\b LECTURE VI.\plain\par \fs28\i FOUNDATION OF MORAL OBLIGATION. FALSE THEORIES.\plain\par The goodness or moral excellence of God as the foundation of obligation 49 \fs30\b LECTURE VII.\plain\par \fs28\i FOUNDATION OF MORAL OBLIGATION. FALSE THEORIES.\plain\par Moral order as the foundation of obligation. — The nature and relations of moral beings as the true foundation of obligation. — Moral obligation as founded in the idea of duty. — The complexity of the foundation of obligation. — Summing up\par 64 \fs30\b LECTURE VIII.\plain\par \fs28\i FOUNDATION OF MORAL OBLIGATION. PRACTICAL BEARINGS OF THE DIFFERENT THEORIES.\plain\par The theory that regards the sovereign will of God as the foundation of moral obligation. — The theory of the selfish school. — The natural and necessary results of utilitarianism. — Practical bearings and tendency of rightarianism. — The practical bearings of the true theory of the foundation of obligation\par 80 \fs30\b LECTURE IX.\plain\par \fs28\i UNITY OF MORAL ACTION.\plain\par What constitutes obedience to moral law. — Obedience cannot be partial. — Possible suppositions. — Objections considered\par 95 \fs30\b LECTURE X.\plain\par \fs28\i OBEDIENCE ENTIRE.\plain\par Nothing virtue but obedience to the law of God. — No rule of duty but moral law: Condition of justification\par 115 \fs30\b LECTURE XI.\plain\par \fs28\i OBEDIENCE TO THE MORAL LAW.\plain\par What is not implied in entire obedience to the law of God 124 \fs30\b LECTURE XII.\plain\par \fs28\i ATTRIBUTES OF LOVE.\plain\par Certain facts revealed in consciousness. — Attributes of that love which constitutes obedience to the law. — Voluntariness. — Liberty. — Intelligence. — Virtuousness. — Disinterestedness. — Impartiality. — Universality\par 135 \fs30\b LECTURE XIII.\plain\par \fs28\i ATTRIBUTES OF LOVE — Continued.\plain\par Efficiency. — Complacency. — Opposition to sin. — Compassion 145 \fs30\b LECTURE XIV.\plain\par \fs28\i ATTRIBUTES OF LOVE — Continued.\plain\par Mercy. — Justice. — Veracity 157 \fs30\b LECTURE XV.\plain\par \fs28\i ATTRIBUTES OF LOVE — Continued.\plain\par Patience. — Meekness. — Self-denial. — Condescension. — Stability. — Holiness, or Purity\par 166 \fs30\b LECTURE XVI.\plain\par \fs28\i DISOBEDIENCE TO MORAL LAW.\plain\par What disobedience to moral law cannot consist in. — What disobedience to moral law must consist in\par 180 \fs30\b LECTURE XVII.\plain\par \fs28\i ATTRIBUTES OF SELFISHNESS.\plain\par Voluntariness. — Liberty. — Intelligence. — Unreasonableness. — Interestedness. — Partiality. — Efficiency. — Opposition to benevolence or to virtue. — Cruelty. — Injustice\par 183 \fs30\b LECTURE XVIII.\plain\par \fs28\i ATTRIBUTES OF SELFISHNESS — Continued.\plain\par Falsehood, or lying. — Pride. — Intemperance. — Total moral depravity 196 \fs30\b LECTURE XIX.\plain\par \fs28\i SANCTIONS OF MORAL LAW.\plain\par What constitutes the sanctions of law. — In what light sanctions are to be regarded. — Duration of the penal sanctions of the law of God\par 208 \fs30\b LECTURE XX.\plain\par \fs28\i HUMAN GOVERNMENT.\plain\par Me ultimate end of God in Creation. — Providential and moral governments indispensable to the highest good of the universe. — Human governments a necessity of human nature. — This necessity will continue as long as human beings exist in this world. — Human governments are plainly recognized in the Bible as a part of the moral government of God. — Objections answered. — The limits of the right of government\par 214 \fs30\b LECTURE XXI.\plain\par \fs28\i HUMAN GOVERNMENT — Continued.\plain\par No form of civil government universally obligatory. — Revolutions. — In what cases human legislation is valid, and in what cases it is null and void. — The rights and duties of governments and subjects in relation to the execution of the penalties of law\par 222 \fs30\b LECTURE XXII.\plain\par \fs28\i MORAL DEPRAVITY.\plain\par Definition. — Distinction between physical and moral depravity. — Mankind both physically and morally depraved. — Moral depravity of mankind universal. — Moral depravity total\par 228 \fs30\b LECTURE XXIII.\plain\par \fs28\i MORAL DEPRAVITY — Continued.\plain\par Proper method of accounting for moral depravity. — Dr. 'Woods' view of physical and moral depravity examined. — Standards of the Presbyterian Church examined 235 \fs30\b LECTURE XXIV.\plain\par \fs28\i MORAL DEPRAVITY — Continued.\plain\par Further arguments in support of the position that human nature is in itself sinful. — The proper method of accounting for moral depravity. — Summary of the truth on this subject — Remarks 245 \fs30\b LECTURE XXV.\plain\par \fs28\i ATONEMENT.\plain\par Established governmental principles. — The term atonement. — Affirmations of reason upon the subject. — The fact of atonement. — Christ's obedience did not constitute the atonement. — The atonement not a commercial transaction. — The atonement a satisfaction of public justice 258 \fs30\b LECTURE XXVI.\plain\par \fs28\i EXTENT OF ATONEMENT.\plain\par For whose benefit the atonement was intended. — Objections answered 274 \fs30\b LECTURE XXVII.\plain\par \fs28\i REGENERATION.\plain\par The common distinction between regeneration and conversion. — The assigned reasons for this distinction. — Objections to this distinction. — What regeneration is. — The universal necessity of regeneration. — Agencies employed in regeneration. — Instrumentalities employed in the work. — The subject both passive and active. — What is implied in regeneration 282 \fs30\b LECTURE XXVIII.\plain\par \fs28\i REGENERATION — Continued.\plain\par Different theories of regeneration examined. — The taste scheme. — The divine efficiency scheme. — The susceptibility scheme. — Theory of a divine moral suasion. — Objections to this theory. — Remarks 291 \fs30\b LECTURE XXIX.\plain\par \fs28\i EVIDENCES OF REGENERATION.\plain\par Wherein saints and sinners may agree. — Remarks 300 \fs30\b LECTURE XXX.\plain\par \fs28\i EVIDENCES OF REGENERATION — Continued.\plain\par Wherein saints and sinners must differ 309 \fs30\b LECTURE XXXI.\plain\par \fs28\i NATURAL ABILITY.\plain\par The Edwardean notion of ability and of natural inability. — Natural ability identical with freedom or liberty of will. — The human will free. — Moral inability according to the Edwardean school. — This distinction between natural and moral inability nonsensical. — Fundamental error of the Edwardean school on the subject of ability. — Another scheme of inability 320 \fs30\b LECTURE XXXII.\plain\par \fs28\i GRACIOUS ABILITY.\plain\par What is intended by the term. — This doctrine absurd. — In what sense a gracious ability is possible 341 \fs30\b LECTURE XXXIII.\plain\par \fs28\i THE NOTION OF INABILITY.\plain\par Proper mode of accounting for it 353 \fs30\b LECTURE XXXIV.\plain\par \fs28\i REPENTANCE AND IMPENITENCE.\plain\par 'What repentance is not, and what it is. — What is implied in it. — What impenitence is not. — What it is. — Some things that are implied in it. — Some evidences of it 364 \fs30\b LECTURE XXXV.\plain\par \fs28\i FAITH AND UNBELIEF.\plain\par What evangelical faith is not. — What it is. — What is implied in it. — What unbelief is not. — What it is. — What is implied in it. — Conditions of both faith and unbelief. — The guilt of unbelief. — Consequences of both faith and unbelief 373 \fs30\b LECTURE XXXVI.\plain\par \fs28\i JUSTIFICATION.\plain\par What justification is not.—What it is. — Conditions of justification. — Foundation of justification 382 \fs30\b LECTURE XXXVII.\plain\par \fs28\i SANCTIFICATION.\plain\par Some points that have been settled. — Definition of terms. — The real question. — Entire sanctification attainable in this life 402 \fs30\b LECTURE XXXVIII.\plain\par \fs28\i SANCTIFICATION.\plain\par Paul entirely sanctified 423 \fs30\b LECTURE XXXIX.\plain\par \fs28\i SANCTIFICATION.\plain\par Conditions of its attainment. — Relations of Christ to the soul 433 \fs30\b LECTURE XL.\plain\par \fs28\i SANCTIFICATION.\plain\par Objections answered 448 \fs30\b LECTURE XLI.\plain\par \fs28\i SANCTIFICATION.\plain\par Objections continued 462 \fs30\b LECTURE XLII.\plain\par \fs28\i SANCTIFICATION.\plain\par Remarks 472 \fs30\b LECTURE XLIII.\plain\par Election 481 \fs30\b LECTURE XLIV.\plain\par Reprobation 499 \fs30\b LECTURE XLV.\plain\par Divine Sovereignty 515 \fs30\b LECTURE XLVI.\plain\par Purposes of God 524 \fs30\b LECTURE XLVII.\plain\par \fs28\i PERSEVERANCE OF SAINTS.\plain\par The different kinds of certainty. — What is not intended by the perseverance of the saints 544 \fs30\b LECTURE XLVIII.\plain\par \fs28\i PERSEVERANCE OF SAINTS.\plain\par The doctrine proved 554 \fs30\b LECTURE XLIX.\plain\par \fs28\i PERSEVERANCE OF SAINTS.\plain\par Further proof 563 \fs30\b LECTURE L.\plain\par \fs28\i PERSEVERANCE OF SAINTS.\plain\par Objections considered 585 \fs30\b LECTURE LI.\plain\par \fs28\i PERSEVERANCE OF SAINTS.\plain\par Further objections 605 \par}éJ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i INDEX.\plain\par A\par Ability and obligation, 336.\par Ability, natural, 320.\par Adam's sin, 253, 357.\par Antinomianism, 393.\par Atonement, 258-Principles of government, 258-Justice, retributive and public, 259, 265-Necessity of penalties, 260-Meaning of the term, 261-Teachings of reason, 261-Fact of, 266-What constitutes it, 270-Satisfaction of public justice, 271-Extent of 274-Objections, 279.\par Attributes of love, 135.\par Attributes of moral law, 135.\par Attributes of selfishness, 183.\par B\par Barclay, 449.\par Benevolence theory, tendency of, 93.\par Benevolence not partial, 181.\par Benevolent desires, 188.\par C\par Chalmers, 382.\par Children moral agents, 256.\par Christ, offices of, 401, 442.\par Christians and politics, 218.\par Christian in sin, 110.\par Clarke, Dr. Adam, 448.\par Commercial justice, 162.\par Compassion, attribute of love, 154.\par Complacency in holiness, 147.\par Complacent love, 149.\par Condescension, 174.\par Consciousness, 457.\par Conversion and regeneration, 282.\par Creation, end of God in, 214.\par Cruelty, 193.\par D\par Decree and purpose. 524.\par Degrees of guilt, 202.\par Degrees of virtue, 203.\par Depravity, moral and physical, 228, 254-Total, 232, 234-View of Dr. Woods, 236-Presbyterian Confession, 240-Examination of scripture, 241.\par Desert of punishment, 210.\par Disinterestedness, attribute of love, 141.\par Disobedience to moral law, 180.\par Divine efficiency scheme, 293.\par Duty and obligation, 66.\par E\par Edwards on ability, 323. 334-On the will, 328.\par Efficiency, attribute of love, 145-attribute of selfishness, 189.\par Eighth of Romans, 581.\par Election, 481-Bible doctrine of, 482-Doctrine of reason, 485-Reasons for, 486-When made, 491-Not unjust, 493-How ascertained, 495. Endless punishment, 209.\par Evidences of impenitence, 370-of regeneration, 300.\par Excitement and obedience, 125.\par Expediency, doctrine of, 87.\par F\par Faculties of moral agency, 136.\par Faith, 373-A condition of justification, 389-Increase of, 111.\par Falsehood, 196.\par Fanaticism, 91.\par Foreknowledge of God, 542.\par Freedom of will 324.\par G\par God, hatred of, 199-Moral attributes of, 137.\par God's end in creation, 214.\par God's foreknowledge, 542.\par God's law, sanctions of, 208.\par God's purposes, 524-Extent of, 526-As related to different events, 530-Wisdom and benevolence of, 541-As related to God' s foreknowledge, 542-As requiring use of means-543.\par God's sovereignty, 515.\par Good, natural and moral, 72-absolute and relative, 72-Good and virtue, 76.\par Government, 214-A necessity, 215.\par Grace, growth in, 114.\par Gracious ability, 341.\par Gratitude, obligation of, 59.\par Guilt, degrees of, 202.\par H\par Hatred of God, 199.\par Holiness, 177-Deficient in degree, 104-As related to the affections, 106.\par Human government, 214-A necessity, 215-Objections, 216-God's use of, 217-Limits of, 221-Legitimate form, 222-Revolutions in, 223-Penalties of, 224, 260.\par Humility, 170.\par I\par Impartiality, attribute of love, 142.\par Impenitence, 368-Evidences of, 370.\par Inability, 252-Natural, 3;23-Moral, 327-Physical, 337-Notion of, how accounted for, 353.\par Inalienable rights, 225.\par Infants, character of, 247.\par Injustice, 194.\par Intemperance, 200.\par Intensity of choice, 97.\par Intention and obligation, 22.\par Intention, ultimate and proximate, 24.\par J\par Justice, attribute of love, 159-Retributive, 161, 259-Commercial, 162.\par Justification, 117, 382-Nature of, 382-Conditions of, 384-Conditioned on sanctification, 391-Ground of, 398-Westminster Confession, 398.\par L\par Liberty, attribute of love, 140.\par Locke, 353.\par Love, its attributes. 135.\par Love of complacency, 149.\par M\par Meekness, 169.\par Mercy, attribute of love, 157.\par Mixed action, theory of, 114.\par Moral action, unity of, 95.\par Moral agency, 13-Faculties of, 136.\par Moral attributes of God, 137.\par Moral depravity, universal, 233-How accounted for, 235, 252.\par Moral excellence of God, 49.\par Moral government, 6.\par Moral inability, 327.\par Moral law, 1-Obedience to, 95-Rule of duty, 115-Disobedience to, 180-In heaven, 593.\par Moral order and obligation, 64.\par Moral suasion scheme, 298.\par Motives mixed, 102.\par N\par Natural affections and obedience, 125\par Natural ability, 320.\par Natural inability, 323.\par Nature and relations of moral beings, and obligation, 65.\par New covenant, 410.\par O\par Obedience, 95, 124-Not partial, 96-Entire, 115-Condition of justification, 117-As related to constitutional traits, 124-To natural affections 125-Impaired powers, 130-Condition of prevailing prayer, 131-As related to the judgment of others, 132.\par Obligation, 12-Conditions of, 12-To executive acts, 18-Extent of, 20-Foundation of, 27-In relation to the will of God, 30. 80-Of gratitude, 59-Complex theory, 69-How measured, 203-Relation to ability, 336.\par Offices of Christ, 442.\par Opposition to holiness, 191.\par Opposition to sin, 150.\par P\par Paley's theory of obligation, 34, 85.\par Parable of the good shepherd. 560-of the lost sheep, 575-of the sower, 578.\par Partial obedience, 96.\par Patience, 166.\par Pelagianism, 456.\par Penal sanction of God's law, 209.\par Penalty in human government, 224, 260.\par Perfectionism, 455.\par Perseverance, condition of justification, 391.\par Perseverance of saints, 544-Different kinds of certainty, 544-The doctrine, 550-Not to be inferred from regeneration, 552-Nor from justification, 553-Proved, 554-Parable of good shepherd, 560-Ability and willingness of God, 563-Christ's prayer, 566-Christ's teaching, 569-Paul's teaching, 571-View of apostles, 572-Eighth of Romans, 581-Objections answered, 585-Paul's shipwreck, 595-Place for fear, 602-Saul, 605-David, 606--Solomon, 606-Israelites, 608-Passages opposed to perseverance, 610-Judas, 613.\par Politics and Christian duty, 218.\par Powers impaired, 130.\par Prayer, condition of, 131.\par Prayer of Christ, 566.\par Punishment, desert of. 210-Endless, 209.\par Purpose and decree, 524.\par Presbyterian Confession, 240.\par Pride, 171, 197.\par Probation, 470.\par R\par Reason of moral government, 7.\par Reformers. 313.\par Regeneration, 282-Distinction between regeneration and conversion, 282-Its nature, 285-Agencies employed, 287-Necessity of, 287-Instrumentalities employed, 289-Subject both passive and active, 290-Theories of, 291-Taste scheme, 291-Divine efficiency scheme, 293-Susceptibility scheme, 295-Theory of moral suasion, 298-Evidences of, 300-Similar experiences of saints and sinners, 301-Different experiences, 309-Victory over sin, 317.\par Religion and virtue, 116.\par Religion a phenomenon of will, 149.\par Retributive justice, 161, 259.\par Resolutions, 223.\par Repentance, 364-Partial, 122-Present sin, 123-Meaning of term, 363.\par Reprobation, 499-Doctrine of reason, 500-Doctrine of revelation, 501-Reprobates, how known. 508-Reasons for, 503-just and benevolent. 506-Objections, 510.\par Right and obligation, 38.\par Rightarianism, tendency of, 90.\par Rights inalienable, 225.\par Right intention and wrong volition, 108.\par Right to govern, 7.\par S\par Sabbath desecration, 227.\par Sanctification, 402-Definition of terms, 403-question at issue, 406-Attainable in this life, 407-Tendency of denial of the doctrine, 418-Mrs. Edwards's experience, 419-Attained by faith, 439-A condition of justification, 391-Bible argument, 408-Paul sanctified, 423-Self-righteous views, 432, 461-Conditions of attainment, 433-Works of law, 435-Offices of Christ, 442-Objections, 448-Testimony of consciousness, 457-As related to probation, 470.\par Sanctions of law, 208.\par Self-denial, 171, 314.\par Self-gratification and selfishness, 152.\par Self-interestedness, 18,6.\par Selfishness, 151-Attributes of, 183-Unreasonableness of, 184-The propensities, 186-Partiality of, 187.\par Selfish theory, tendency of, 85.\par Self-love, 180.\par Sentient being and good, 74.\par Sentimental benevolence, 155.\par Seventh of Romans, 359, 428.\par Sin voluntary, 122.\par Sin a unit, 183.\par Sin not chosen for its own sake, 152, 180.\par Sin natural to mankind, 257.\par Sin not necessary to highest good, 535.\par Sin of Adam, 253, 357.\par Sinful nature, 231, 245.\par Sinners, amiability of, 307.\par Slavery, 227.\par Sovereignty of God, 515-Meaning of term, 515-Bible doctrine, 518.\par Stability, 176.\par Susceptibility scheme, 293.\par T\par Tappan, H. P., 234. T.\par Taste scheme, 291.\par Tendency of theories of obligation, 80.\par Theory of mixed action, tendency of, 114.\par Total moral depravity, 202, 234.\par U\par Unbelief, 377.\par Unity of moral action, 95-Objections, 110- Scripture teaching, 113.\par Universality, attribute of love, 144. Utilitarianism, tendency of, 87.\par Utility and obligation, 35.\par V\par Veracity, 163. V.\par Victory over sin, 317.\par Virtue and religion, 116.\par Virtue, attribute of love,140.\par Virtue, degrees of, 203.\par Voluntariness, attribute of love, 139-attribute of selfishness, 183.\par W\par War, 225.\par Westminster Confession, 339, 396, 398.\par Wrong {\i per se,}92.\par X\par Xavier, 132.\par}…s{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs36\b SYSTEMATIC THEOLOGY.\plain\par \fs32\i LECTURE I.\plain\par \fs30\b MORAL LAW.\plain\par Law, in a sense of the term both sufficiently popular and scientific for my purpose, is A RULE OF ACTION. In its {\i generic} signification, it is applicable to every kind of action, whether of matter or of mind—whether intelligent or unintelligent—whether free or necessary action.\par {\i Physical law} is a term that represents the order of sequence, in all the changes that occur under the law of necessity, whether in matter or mind. I mean all changes whether of state or action, that do not consist in the states or actions of free will. Physical law is the law of the material universe. It is also the law of mind, so far as its states and changes are involuntary. All mental states or actions, which are not free and sovereign actions of will, must occur under, and be subject to, physical law. They cannot possibly be accounted for, except as they are ascribed to the law of necessity or force.\par {\i Moral law} is a rule of moral action with sanctions. It is that rule to which moral agents ought to conform all their voluntary actions, and is enforced by sanctions equal to the value of the precept. It is the rule for the government of free and intelligent action, as opposed to necessary and unintelligent action. It is the law of liberty, as opposed to the law of necessity—of motive and free choice, as opposed to force of every kind. Moral law is primarily a rule for the direction of the action of free will, and strictly of free will only. But secondarily, and less strictly, it is the rule for the regulation of all those actions and states of mind and body, that follow the free actions of will by a law of necessity. Thus, moral law controls involuntary mental states and outward action only by securing conformity of the actions of free will to its precept.\par {\i The essential attributes of moral law, are},\par 1. {\i Subjectivity}. It is, and must be, an idea of reason developed in the mind of the subject. It is an idea, or conception, of that state of will, or course of action, which is obligatory upon a moral agent. No one can be a moral agent, or the subject of moral law, unless he has this idea developed; for this idea is identical with the law. It is the law developed or revealed within himself; and thus he becomes “a law to himself,†his own reason affirming his obligation to conform to this idea, or law.\par 2. {\i Objectivity}. Moral law may be regarded as a rule of duty, prescribed by the supreme Lawgiver, and external to self. When thus contemplated, it is objective.\par 3. {\i Liberty, as opposed to necessity}. The precept must lie developed in the reason, as a rule of duty—a law of moral obligation—a rule of choice, or of ultimate intention, declaring that which a moral agent ought to choose, will, intend. But it does not, must not, can not possess the attribute of necessity in its relations to the actions of free will. It must not, cannot, possess an element or attribute of force, in any such sense as to render conformity of will to its precept unavoidable. This would confound it with physical law.\par 4. {\i Fitness}. It must be the law of nature, that is, its precept must prescribe and require just those actions of the will which are suitable to the nature and relations of moral beings, and nothing more nor less; that is, the intrinsic value of the well-being of God and of the universe being given as the {\i ground}, and the nature and relations of moral beings as the {\i condition} of the obligation, the reason hereupon necessarily affirms the intrinsic propriety and fitness of choosing this good, and of consecrating the whole being to its promotion. This is what is intended by the {\i law of nature}. It is the law or rule of action imposed on us by God, in and by the nature which he has given us.\par 5. {\i Universality}. The conditions and circumstances being the same, it requires, and must require, of all moral agents, the same things, in whatever world they may be found.\par 6. {\i Impartiality}. Moral law is no respecter of persons—knows no privileged classes. It demands one thing of all, without regard to anything, except the fact that they are moral agents. By this it is not intended that the same course of outward conduct is required of all; but the same state of heart in all—that all shall have one ultimate intention—that all shall consecrate themselves to one end—that all shall entirely conform, in heart and life, to their nature and relations.\par 7. {\i Practicability}. That which the precept demands must be possible to the subject. That which demands a natural impossibility is not, and cannot be, moral law. The. true definition of law excludes the supposition that it can, under any circumstances, demand an absolute impossibility. Such a demand could not be in accordance with the nature and relations of moral agents, and therefore practicability must always be an attribute of moral law. To talk of inability to obey moral law is to talk nonsense.\par 8. {\i Independence}. It is an eternal and necessary idea of the divine reason. It is the eternal, self-existent rule of the divine conduct, the law which the intelligence of God prescribes to himself. Moral law, as we shall see hereafter more fully, does not, and cannot originate in the will of God. It eternally existed in the divine reason. It is the idea of that state of will which is obligatory upon God, upon condition of his natural attributes, or, in other words, upon condition of his nature. As a law, it is entirely independent of his will just as his own existence is. It is obligatory also upon every moral agent, entirely independent of the will of God. Their nature and relations being given, and their intelligence being developed, moral law must be obligatory upon them, and it lies not in the option of any being to make it otherwise. Their nature and relations being given, to pursue a course of conduct suited to their nature and relations, is necessarily and self-evidently obligatory, independent of the will of any being.\par 9. {\i Immutability}. Moral law can never change, or be changed. It always requires of every moral agent a state of heart, and course of conduct, precisely suited to his nature and relations. Whatever his nature is, his capacity and relations are, entire conformity to just that nature, those capacities and relations, so far as he is able to understand them, is required at every moment, and nothing more nor less. If capacity is enlarged, the subject is not thereby rendered capable of works of supererogation—of doing more than the law demands; for the law still, as always, requires the full consecration of his whole being to the public interests. If by any means whatever, his ability is abridged, moral law, always and necessarily consistent with itself, still requires that what is left—nothing more or less—shall be consecrated to the same end as before. Whatever demands more or less than entire, universal, and constant conformity of heart and life, to the nature, capacity and relations of moral agents, be they what they may, is not, and cannot be moral law. If therefore, the capacity is by any means abridged, the subject does not thereby become incapable of rendering full obedience; for the law still demands and urges, that the heart and life shall be fully conformed to the present, existing nature, capacity, and relations. Anything that requires more or less than this, cannot be moral law. Moral law invariably holds one language. It never changes its requirement. “Thou shalt love,†or be perfectly benevolent, is its uniform and its only demand. This demand it never varies, and never can vary. It is as immutable as God is, and for the same reason. To talk of letting down, or altering moral law, is to talk absurdly. The thing is naturally impossible. No being has the right or the power to do so. The supposition overlooks the very nature of moral law. Moral law is not a statute, an enactment, that has its origin or its foundation in the will of any being. It is the law of nature, the law which the nature or constitution of every moral agent imposes on himself and which God imposes upon us because it is entirely suited to our nature and relations, and is therefore naturally obligatory upon us. It is the unalterable demand of the reason, that the whole being, whatever there is of it at any time, shall be entirely consecrated to the highest good of universal being, and for this reason God requires this of us, with all the weight of his authority.\par 10. {\i Unity}. Moral law proposes but one ultimate end of pursuit to God, and to all moral agents. All its requisitions, in their spirit, are summed up and expressed in one word, {\i love or benevolence}. This I only announce here. It will more fully appear hereafter. Moral law is a pure and simple idea of the reason. It is the idea of perfect, universal, and constant consecration of the whole being to the highest good of being. Just this is, and nothing more nor less can be, moral law; for just this, and. nothing more nor less, is a state of heart and a course of life exactly suited to the nature and relations of moral agents, which is the only true definition of moral law.\par 11. {\i Expediency}. That which is upon the whole most wise is expedient. That which is upon the whole expedient is demanded by {\i moral law}. True expediency and the spirit of moral law are always identical. Expediency may be inconsistent with the letter, but never with the spirit of moral law. Law in the form of commandment is a revelation or declaration of that course which is expedient. It is expediency revealed, as in the case of the decalogue, and the same is true of every precept of the Bible, it reveals to us what is expedient. A revealed law or commandment is never to be set aside by our views of expediency. We may know with certainty that what is required is expedient. The command is the expressed judgment of God in the case, and reveals with unerring certainty the true path of expediency. When Paul says, “All things are lawful unto me, but all things are not expedient,†we must not understand him as meaning that all things in the absolute sense were lawful to him, or that anything that was not expedient was lawful to him. But he doubtless intended, that many things were {\i inexpedient} that are not expressly prohibited by the letter of the law,—that the spirit of the law prohibited many things not expressly forbidden by the letter. It should never be forgotten that that which is plainly demanded by the highest good of the universe is law. It is expedient. It is wise. The true spirit of the moral law does and must demand it. So, on the other hand, whatever is plainly inconsistent with the highest good of the universe is illegal, unwise, inexpedient, and must be prohibited by the spirit of moral law. But let the thought be repeated, that the Bible precepts always reveal that which is truly expedient, and in no case are we at liberty to set aside the spirit of any commandment upon the supposition that expediency requires it. Some have denounced the doctrine of expediency altogether, as at all times inconsistent with the {\i law of right}. These philosophers proceed upon the assumption that the law of right and the law of benevolence are not identical but inconsistent with each other. This is a common but fundamental mistake, which leads me to remark that—Law proposes the highest good of universal being as its end, and requires all moral agents to consecrate themselves to the promotion of this end. Consequently, expediency must be one of its attributes. That which is upon the whole in the highest degree useful to the universe must be demanded by moral law. Moral law must, from its own nature, require just that course of willing and acting that is upon the whole in the highest degree promotive of the public good,—in other words, that which is upon the whole in the highest degree useful, and therefore expedient. It has been strangely and absurdly maintained that right would be obligatory if it necessarily tended to and resulted in universal and perfect misery. Than which a more nonsensical affirmation was never made. The affirmation assumes that the law of right and of good-will are not only distinct, but may be antagonistic. It also assumes that that can be {\i law} that is not suited to the nature and relations of moral agents. Certainly it will not be pretended that that course of willing and acting that necessarily tends to, and results in, universal misery, can be consistent with the nature and relations of moral agents. Nothing is or can be suited to their nature and relations, that is not upon the whole promotive of their highest well-being. Expediency and right are always and necessarily at one. They can never be inconsistent. That which is upon the whole most expedient is right, and that which is right is upon the whole expedient.\par 12. {\i Exclusiveness}. Moral law is the only possible rule of moral obligation. A distinction is usually made between moral, ceremonial, civil and positive laws. This distinction is in some respects convenient, but is liable to mislead, and to create an impression that something can be obligatory, in other words can be law, that has not the attributes of moral law. Nothing can be law, in any proper sense of the term, that is not and would not be universally obligatory upon moral agents under the same circumstances. It is law because, and only because, under all the circumstances of the case, the course prescribed is fit, proper, suitable, to their natures, relations, and circumstances. There can be no other rule of action for moral agents but moral law, or the law of benevolence. Every other rule is absolutely excluded by the very nature of moral law. Surely there can be no law that is or can be obligatory upon moral agents but one suited to, and founded in their nature, relations, and circumstances. This is and must be the law of love or benevolence. This is the law of right, and nothing else is or can be. Every thing else that claims to be law, and to impose obligation upon moral agents, must be an imposition and “a thing of nought.â€\par}ì«{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE II.\plain\par \fs30\b MORAL GOVERNMENT.\plain\par THE primary idea of government, is that of direction, guidance, control by, or in accordance with, rule or law.\par All government is, and must be, either moral or physical; that is, all guidance and control must be exercised in accordance with either moral or physical law; for there can be no laws that are neither moral nor physical.\par Physical government is control, exercised by a law of necessity or force, as distinguished from the law of free will, or liberty. It is the control of substance, as opposed to free will. The only government of which substance, as distinguished from free will, is capable, is and must be physical. This is true, whether the substance be material or immaterial, whether matter or mind. States and changes, whether of matter or mind, that are not actions of free will, must be subject to the law of necessity. They must therefore belong to the department of physical government. Physical government, then, is the administration of physical law, or the law of force.\par Moral government consists in the declaration and administration of moral law. It is the government of free will by motives as distinguished from the government of substance by force. Physical government presides over and controls physical states and changes of substance or constitution, and all involuntary states and changes. Moral government presides over and controls, or seeks to control the actions of free will: it presides over intelligent and voluntary states and changes of mind. It is a government of motive, as opposed to a government of force—control exercised, or sought to be exercised, in accordance with the law of liberty, as opposed to the law of necessity. It is the administration of moral as opposed to physical law.\par Moral government includes the dispensation of rewards and punishments; and is administered by means as complicated and vast as the whole of the works, and providence, and ways, and grace of God.\par {\i The fundamental reason of moral government}.\par Government must be founded in a good and sufficient reason, or it is not right. No one has a right to prescribe rules for, and control the conduct of another, unless there is some good reason for his doing so. There must be a necessity for moral government, or the administration of it is tyranny. Moral government is indispensable to the highest well-being of the universe of moral agents. The universe is dependent upon this as a means of securing the highest good. This dependence is a good and sufficient reason for the existence of moral government. Let it be understood, then, that moral government is a necessity of moral beings, and therefore right.\par Our nature and circumstances demand that we should be under a moral government; because no community can perfectly harmonize in all their views and feelings, without perfect knowledge, or to say the least, the same degree of knowledge on all subjects on which they are called to act. But no community ever existed, or will exist, in which all possess exactly the same amount of knowledge, and where the members are, therefore, entirely agreed in all their thoughts, views, and opinions. But if they are not agreed in opinion, or have not exactly the same amount of knowledge, they will not, in every thing, harmonize, as it respects their courses of conduct. There must, therefore, be in every community, some standard or rule of duty, to which all the subjects of the community are to conform themselves. There must be some head or controlling mind, whose will shall be law, and whose decision shall be regarded as infallible, by all the subjects of the government. However diverse their intellectual attainments are, in this they must all agree, that the will of the lawgiver is right, and universally the rule of duty. This will must be authoritative, and not merely advisory. There must of necessity be a penalty attached to, and incurred by, every act of disobedience to this will. If disobedience be persisted in, exclusion from the privileges of the government is the lowest penalty that can consistently be inflicted. The good, then, of the universe imperiously requires that there should be a moral governor.\par {\i Whose right is it to govern?}\par We have just seen that the highest well-being of the universe demands, and is the end of moral government. It must, therefore, be his right and duty to govern, whose attributes, physical and moral, best qualify him to secure the end of government. To him all eyes and hearts should be directed, to fill this station, to exercise this control, to administer all just and necessary rewards and punishments. It is both his right and duty to govern.\par That God is a moral governor, we infer—\par 1. From our own nature. From the very laws of our being, we naturally affirm our responsibility to him for our conduct. As God is our creator, we are naturally responsible to him for the right exercise of our powers. And as our good and his glory depend upon our conformity to the same rule to which he conforms his whole being, he is under a moral obligation to require us to be holy, as he is holy.\par 2. His natural attributes qualify him to sustain the relation of a moral governor to the universe.\par 3. His moral character also qualifies him to sustain this relation.\par 4. His relation to the universe as creator and preserver, when considered in connection with the necessity of government, and with his nature and attributes, confers on him the right of universal government.\par 5. His relation to the universe, and our relations to him and to each other, render it obligatory upon him to establish and administer a moral government over the universe. It would be wrong for him to create a universe of moral beings, and then refuse or neglect to administer over them a moral government, since government is a necessity of their nature and relations.\par 6. His happiness must demand it, as he could not be happy unless he acted in accordance with his conscience.\par 7. If God is not a moral governor he is not wise. Wisdom consists in the choice of the best ends, and in the use of the most appropriate means to accomplish those ends. If God is not a moral governor, it is inconceivable that he should have had any important end in view in the creation of moral beings, or that he should have chosen the best or any suitable means for the promotion of their happiness as the most desirable end.\par 8. The conduct or providence of God plainly indicates a design to exert a moral influence over moral agents.\par 9. His providence plainly indicates that the universe of mind is governed by moral laws, or by laws suited to the nature of moral agents.\par 10. If God is not a moral governor, the whole universe, so far as we have the means of knowing it, is calculated to mislead mankind in respect to this fundamental truth. All nations have believed that God is a moral governor.\par 11. We must disapprove the character of God, if we ever come to a knowledge of the fact that he created moral agents, and then exercised over them no moral government.\par 12. The Bible, which has been proved to be a revelation from God, contains a most simple and yet comprehensive system of moral government.\par 13. If we are deceived in respect to our being subjects of moral government, we are sure of nothing.\par {\i What is implied in the right to govern?}\par 1. From what has just been said, it must be evident, that the right to govern implies the necessity of government, as a means of securing an intrinsically valuable end.\par 2. Also that the right to govern implies the duty, or obligation to govern. There can be no right, in this case, without corresponding obligation; for the right to govern is founded in the necessity of government, and the necessity of government imposes obligation to govern.\par 3. The right to govern, implies obligation, on the part of the subject, to obey. It cannot be the right, or duty, of the governor to govern, unless it is the duty of the subject to obey. The governor and subjects are alike dependent upon government, as the indispensable means of promoting the highest good. The governor and the subject must, therefore, be under reciprocal obligation, the one to govern, and the other to be governed, or to obey. The one must seek to govern, the other must submit to be governed.\par 4. The right to govern, implies the right and duty to dispense just and necessary rewards and punishments—distribute rewards proportioned to merit, and penalties proportioned to demerit, whenever the public interest demands their execution.\par 5. It implies obligation, on the part of the subject, cheerfully to acquiesce in any measure that may be necessary to secure the end of government, and in case of disobedience, to submit to merited punishment, and also, if necessary, to aid in the infliction of the penalty of law.\par 6. It implies obligation, on the part both of the ruler and the ruled, to be always ready, and when occasion arises, actually to make any personal and private sacrifice demanded by the higher public good—to cheerfully meet any emergency, and exercise any degree of self-denial, that can, and will, result in a good of greater value to the public than that sacrificed by the individual, or by any number of individuals, it always being understood, that present voluntary sacrifices shall have an ultimate reward.\par 7. It implies the right and duty to employ any degree of force, which is indispensable to the maintenance of order, the execution of wholesome laws, the suppression of insurrections, the punishment of rebels and disorganizers, and sustaining the supremacy of moral law. It is impossible that the right to govern should not imply this; and to deny this right, is to deny the right to govern. Should an emergency occur, in which a ruler had no right to use the indispensable means of securing order, and the supremacy of law, the moment this emergency occurred, his right to govern would, and must, cease: for it is impossible that it should be his right to govern, unless it be at the same time, and for the same reason, his duty to govern; and it is absurd to say, that it is his right and duty to govern, and yet at the same time, that he has not a right to use the indispensable means of government. If it be asked, whether an emergency like the one under consideration is possible, and if so what might justly be regarded as such an emergency, I answer, that should circumstances occur under which the sacrifice necessary to sustain, would overbalance the good to be derived from the prevalence of government, this would create the emergency under consideration, in which the right to govern would cease.\par {\i The limits of this right}.\par The right to govern is, and must be, just co-extensive with the necessity of government. We have seen, that the right to govern is founded in the necessities of moral beings. In other words, the right to govern is founded upon the fact, that the highest good of moral agents cannot be secured, but by means of government. But to avoid mistake, and to correct erroneous impressions, which are sometimes entertained, I must show what is not the foundation of the right to govern. The boundary of the right must, as will be seen, depend upon the foundation of the right. The right must be as broad as the reason for it. If the reason of the right be mistaken, then the limits of the right cannot be ascertained, and must necessarily be mistaken also.\par 1. The right to govern the universe cannot be founded in the fact, that God sustains to it the relation of Creator. This is by itself no reason why he should govern it, unless it needs to be governed—unless some good will result from government. Unless there is some necessity for government, the fact that God created the universe can give him no right to govern it.\par 2. The fact that God is owner and sole proprietor of the universe is no reason why he should govern it. Unless either his own good or the good of the universe, or of both together, demand government, the relation of owner cannot confer the right to govern. Neither God, nor any other being, can own moral beings, in such a sense as to have a right to govern them, when government is wholly unnecessary, and can result in no good whatever to God, or to his creatures. Government, in such a case, would be perfectly arbitrary and unreasonable, and consequently an unjust, tyrannical and wicked act. God has no such right. No such right can, by possibility, in any case exist.\par 3. The right to govern cannot be founded in the fact, that God possesses all the attributes, natural and moral, that are requisite to the administration of moral government. This fact is no doubt a condition of the right; for without these qualifications he could have no right, however necessary government might be. But the possession of these attributes cannot confer the right independently of the necessity of government: for however well qualified ha may be to govern, still, unless government is necessary to securing his own glory and the highest well-being of the universe, he has no right to govern it. Possessing the requisite qualifications is the condition, and the necessity of government is the foundation of the right to govern. More strictly, the right is founded in the intrinsic value of the interests to be secured by government, and conditioned upon the fact, that government is the necessary means of securing the end.\par 4. Nor is the right to govern conferred by the value of the interests to be secured, nor by the circumstance of the necessity of government merely, without respect to the condition just above mentioned. Did not God's natural and moral attributes qualify him to sustain that relation better than any one else, the right could not be conferred on him by any other fact or relation.\par 5. The right to govern is not, and cannot be, an abstract right based on no reason whatever. The idea of this right is not an ultimate idea in such a sense, that our intelligence affirms the right without assigning any reason on which it is founded. The human intelligence cannot say that God has a right to govern, because he has such a right; and that this is reason enough, and all the reason that can be given. Our reason does not affirm that government is right because it is right; and that this is a first truth, and an ultimate idea. If this were so, then God's arbitrary will would be law, and no bounds could possibly be assigned to the right to govern. If God's right to govern be a first truth, an ultimate truth, fact, and idea, founded in no assignable reason, then he has the right to legislate as little, and as much, and as arbitrarily, as unnecessarily, as absurdly, and injuriously as possible, and no injustice is, or can be done; for he has, by the supposition, a right to govern, founded in no reason, and of course without any limit. Assign any other reason, as the foundation of the right to govern, than the value of the interests to be secured and the necessity of government, and you may search in vain for any limit to the right. But the moment the foundation and the condition of the right are discovered, we see instantly, that the right must be co-extensive with the reason upon which it is founded, or in other words, must be limited by, and only by the fact, that thus far, and no farther, government is necessary to the highest good of the universe. No legislation can be valid in heaven or earth—no enactments can impose obligation, except upon the condition, that such legislation is demanded by the highest good of the governor and the governed. Unnecessary legislation is invalid legislation. Unnecessary government is tyranny. It can, in no case be founded in right. It should, however, be observed, that it is often, and in the government of God universally true, that the sovereign, and not the subject, is to be the judge of what is necessary legislation and government. Under no government, therefore, are laws to be despised or rejected because we are unable to see at once their necessity, and hence their wisdom. Unless they are palpably unnecessary, and therefore unwise and unjust, they are to be respected and obeyed as a less evil than contempt and disobedience, though at present we are unable to see their wisdom. Under the government of God there can never be any doubt nor of course any ground for distrust and hesitancy as it respects the duty of obedience.\par MORAL OBLIGATION.\par The idea of obligation, or of oughtness, is an idea of the pure reason. It is a simple, rational conception, and, strictly speaking, does not admit of a definition, since there are no terms more simple by which it may be defined. Obligation is a term by which we express a conception or idea which all men have, as is manifest from the universal language of men. All men have the ideas of right and wrong, and have words by which these ideas are expressed, and, perhaps, no idea among men more frequently reveals itself in words than that of oughtness or obligation. The term cannot be defined, for the simple reason that it is too well and too universally understood to need or even to admit of being expressed in any language more simple and definite than the word obligation itself.\par {\i The conditions of moral obligation}.\par There is a distinction of fundamental importance between the condition and the ground of obligation. The ground of obligation is the consideration which creates or imposes obligation, the fundamental reason of the obligation. Of this I shall inquire in its proper place. At present I am to define the conditions of obligation. But I must in this place observe that there are various forms of obligation. For example, obligation to choose an ultimate end of life as the highest good of the universe; obligation to choose the necessary conditions of this end, as holiness, for example; and obligation to put forth executive efforts to secure this end. The conditions of obligation vary with the form of obligation, as we shall fully perceive in the course of our investigations.\par A condition of obligation in any particular form is a sine qua non of obligation in that particular form. It is that, without which, obligation in that form could not exist, and yet is not the fundamental reason of the obligation. For example, the possession of the powers of moral agency is a condition of the obligation to choose the highest good of being in general, as an ultimate end, or for its own sake. But the intrinsic value of this good is the ground of the obligation. This obligation could not exist without the possession of these powers; but the possession of these powers cannot of itself create the obligation to choose the good in preference to the ill of being. The intrinsic difference between the good and the ill of being is the ground of the obligation to will the one rather than the other. I will first define the conditions upon which all obligation depends, and without which obligation in no form can exist, and afterward proceed to point out the conditions of distinct forms of obligation.\par 1. Moral agency is universally a condition of moral obligation. The attributes of moral agency are {\i intellect, sensibility}, and {\i free-will}.\par (1.) {\i Intellect} includes, among other functions which I need not name, reason, conscience, and self-consciousness. As has been said on a former occasion, reason is the intuitive faculty or function of the intellect. It gives by direct intuition the following among other truths: the absolute—for example, right and wrong; the necessary—space exists; the infinite—space is infinite; the perfect—God is perfect—God's law is perfect, etc. In short, it is the faculty that intuits moral relations and affirms moral obligation to act in conformity with perceived moral relations. It is that faculty that postulates all the {\i à priori} truths of science whether mathematical, philosophical, theological, or logical.\par Conscience is the faculty or function of the intellect that recognizes the conformity or disconformity of the heart and life to the moral law as it lies revealed in the reason, and also awards praise to conformity, and blame to disconformity to that law. It also affirms that conformity to the moral law deserves reward, and that disconformity deserves punishment. It also possesses a propelling or impulsive power, by which it urges the conformity, and denounces the nonconformity of will to moral law. It seems, in a certain sense, to possess the power of retribution.\par Consciousness is the faculty or function of self-knowledge. It is the faculty that recognizes our own existence, mental actions, and states, together with the attributes of liberty or necessity, belonging to those actions or states.\par “Consciousness is the mind in the act of knowing itself.†By consciousness I know that I am—that I affirm that space is,—that I also affirm that the whole is equal to all its parts—that every event must have a cause, and many such like truths. I am conscious not only of these affirmations, but also that necessity is the law of these affirmations, that I cannot affirm otherwise than I do, in respect to this class of truths. I am also conscious of choosing to sit at my desk and write, and I am just as conscious that liberty is the law of this choice. That is, I am conscious of necessarily regarding myself as entirely free in this choice, and affirming my own ability to have chosen not to sit at my desk, and of being now able to choose not to sit and write. I am just as conscious of affirming the liberty or necessity of my mental states as I am of the states themselves. Consciousness gives us our existence and attributes, our mental acts and states, and all the attributes and phenomena of our being, of which we have any knowledge. In short, all our knowledge is given to us by consciousness. The intellect is a receptivity as distinguished from a voluntary power. All the acts and states of the intellect are under the law of necessity, or physical law. The will can command the attention of the intellect. Its thoughts, perceptions, affirmations, and all its phenomena are involuntary, and under a law of necessity. Of this we are conscious. Another faculty indispensable to moral agency is—\par (2.) {\i Sensibility}. This is the faculty or susceptibility of feeling. All sensation, desire, emotion, passion, pain, pleasure, and, in short, every kind and degree of feeling, as the term feeling is commonly used, is a phenomenon of this faculty. This faculty supplies the chronological condition of the idea of the valuable, and hence of right and wrong, and of moral obligation. The experience of pleasure or happiness develops the idea of the valuable, just as the perception of body develops the idea of space.. But for this faculty the mind could have no idea of the valuable, and hence of moral obligation to will the valuable, nor of right and wrong, nor of praise-worthiness and blame-worthiness.\par Self-love is a phenomenon of this department of the mind. It consists in a constitutional desire of happiness, and implies a corresponding dread of misery. It is doubtless through, or by, this constitutional tendency that the rational idea of the intrinsic value of happiness or enjoyment is at first developed. Animals, doubtless, have enjoyment, but we have no evidence that they possess the faculty of reason in the sense in which I have defined the term. Consequently they have not, as we suppose, the rational conception of the intrinsic worth or value of enjoyment. They seek enjoyment from a mere impulse of their animal nature, without, as we suppose, so much as a conception of moral law, obligation, right or wrong.\par But we know that moral agents have these ideas. Self-love is constitutional. Its gratification is the chronological condition of the development of the reason's idea of the intrinsically valuable to being. This idea develops that of moral law, or in other words, the affirmation that this intrinsic good ought to be universally chosen and sought for its own sake.\par The sensibility, like the intellect, is a receptivity or purely a passive, distinguished from a voluntary faculty. All its phenomena are under the law of necessity. I am conscious that I cannot, by any direct effort, feel when and as I will. This faculty is so correlated to the intellect that when the intellect is intensely occupied with certain considerations, the sensibility is affected in a certain manner, and certain feelings exist in the sensibility by a law of necessity. I am conscious that when certain conditions are fulfilled, I necessarily have certain feelings, and that when these conditions are not fulfilled, I cannot be the subject of those feelings. I know by consciousness that my feelings and all the states and phenomena of the sensibility are only indirectly under the control of my will. By willing I can direct my intellect to the consideration of certain subjects, and in this way alone affect my sensibility, and produce a given state of feeling. So on the other hand, if certain feelings exist in the sensibility which I wish to suppress, I know that I cannot annihilate them by directly willing them out of existence, but by diverting my attention from the cause of them, they cease to exist of course and of necessity. Thus, feeling is only indirectly under the control of the will.\par (3.) Moral agency implies the possession of {\i free-will}. By free-will is intended the power of choosing, or refusing to choose, in every instance, in compliance with moral obligation. Free-will implies the power of originating and deciding our own choices, and of exercising our own sovereignty, in every instance of choice upon moral questions—of deciding or choosing in conformity with duty or otherwise in all cases of moral obligation. That man cannot be under a moral obligation to perform an absolute impossibility, is a first truth of reason. But man's causality, his whole power of causality to perform or do anything, lies in his will. If he cannot will, he can do nothing. His whole liberty or freedom must consist in his power to will. His outward actions and his mental states are connected with the actions of his will by a law of necessity. If I will to move my muscles, they must move, unless there be a paralysis of the nerves of voluntary motion, or unless some resistance be opposed that overcomes the power of my volitions. The sequences of choice or volition are always under the law of necessity, and unless the will is free, man has no freedom; and if he has no freedom he is not a moral agent, that is, he is incapable of moral action and also of moral character. Free-will then, in the above defined sense, must be a condition of moral agency, and of course, of moral obligation.\par As consciousness gives the rational affirmation that necessity is an attribute of the affirmations of the reason, and of the states of sensibility, so it just as unequivocally gives the reason's affirmation that liberty is an attribute of the actions of the will. I am as conscious of the affirmation that I could will differently from what I do in every instance of moral obligation, as I am of the affirmation that I cannot affirm, in regard to truths of intuition, otherwise than I do. I am as conscious of affirming that I am free in willing, as I am of affirming that I am not free or voluntary in my feelings and intuitions.\par Consciousness of affirming the freedom of the will, that is, of power to will in accordance with moral obligation, or to refuse thus to will, is a necessary condition of the affirmation of obligation. For example, no man affirms, or can affirm, his obligation to undo all the acts of his past life, and to live his life over again. He cannot affirm himself to be under this obligation, simply because he cannot but affirm the impossibility of it. He cannot but affirm his obligation to repent and obey God in future, because he is conscious of affirming his ability to do this. Consciousness of the affirmation of ability to comply with any requisition, is a necessary condition of the affirmation of obligation to comply with that requisition. Then no moral agent can affirm himself to be under obligation to perform an impossibility.\par 2. A second condition of moral obligation is {\i light}, or so much knowledge of our {\i moral relations} as to develop the idea of oughtness. This implies—\par (1.) The perception or idea of the intrinsically valuable.\par (2.) The affirmation of obligation to will the valuable for its own sake. Before I can affirm my obligation to will, I must perceive something in that which I am required to will as an ultimate end, that renders it worthy of being chosen. I must have an object of choice. That object must possess, in itself, that which commends itself to my intelligence as worthy of being chosen.\par All choice must respect {\i means} or {\i ends}. That is, everything must be willed either as an end or a means. I cannot be under obligation to will the means until I know the end. I cannot know an end, or that which can possibly be chosen as an ultimate end, until I know that something is intrinsically valuable. I cannot know that it is right or wrong to choose or refuse a certain end, until I know whether the proposed object of choice is intrinsically valuable or not. It is impossible for me to choose it, as an ultimate end, unless I perceive it to be intrinsically valuable. This is self-evident; for choosing it as an end is nothing else than choosing it for its intrinsic value. Moral obligation, therefore, always and necessarily implies the knowledge that the well-being of God and of the universe is valuable in itself, and the affirmation that it ought to be chosen for its own sake, that is, impartially and on account of its intrinsic value. It is impossible that the ideas of right and wrong should be developed until the idea of the valuable is developed. Right and wrong respect intentions, and strictly nothing else, as we shall see. Intention implies an end intended. Now that which is chosen as an ultimate end, is and must be chosen for its own sake or for its intrinsic value. Until the end is apprehended, no idea or affirmation of obligation can exist respecting it. Consequently, no idea of right or wrong in respect to that end can exist. The end must first be perceived. The idea of the intrinsically valuable must be developed. Simultaneously with the development of the idea of the valuable the intelligence affirms, and must affirm, obligation to will it, or, which is, strictly speaking, the same thing, that it is right to will it, and wrong not to will it.\par It is impossible that the idea of moral obligation, or of right and wrong, should be developed upon any other conditions than those just specified. Suppose, for instance, it should be said that the idea of the intrinsically valuable is not necessary to the development of the idea of moral obligation, and of right and wrong. Let us look at it. It is agreed that moral obligation, and the ideas of right and wrong respect, directly, intentions only. It is also admitted that all intentions must respect either means or ends. It is also admitted that obligation to will means, cannot exist until the end is known. It is also admitted that the choice of an ultimate end implies the choice of a thing for its own sake, or because it is intrinsically valuable. Now, from these admissions, it follows that the idea of the intrinsically valuable is the condition of moral obligation, and also of the idea of moral obligation. It must follow also that the idea of the valuable must be the condition of the idea that it would be right to choose, or wrong not to choose, the valuable. It is, then, nonsense to affirm that the ideas of right and wrong are developed antecedently to the idea of the valuable. It is the same as to say that I affirm it to be right to will an end, before I have the idea of an end; or wrong not to will an end when as yet I have no idea or knowledge of any reason why it should be willed, or, in other words, while I have no idea of an ultimate end.\par Let it be distinctly understood then, that the conditions of moral obligation, in the universal form of obligation to will the highest well-being of God and of the universe, for its own sake, are the possession of the powers, or faculties, and susceptibilities of a moral agent, and light or the development of the ideas of the valuable, of moral obligation, of right and wrong.\par I have defined the conditions of obligation in its universal form, {\i i. e}. obligation to be benevolent, to love God and our neighbor, or to will the universal good of being for its intrinsic value. Obligation in this form is universal and always a unit, and has always the same conditions. But there are myriads of specific forms of obligation which relate to the conditions and means of securing this ultimate end. We shall have occasion hereafter fully to show that obligation respects three classes of the will's actions, viz. the choice of an ultimate end—the choice of the conditions and means of securing that end—and executive volitions or efforts put forth to secure the end. I have already shown that moral agency, with all that is implied in it, has the universal conditions of obligation to choose the highest good of being, as an ultimate end. This must be self-evident.\par Obligation to choose the conditions of this end, the holiness of God and of all moral agents, for example, must be conditioned upon the perception that these are the conditions. In other words, the perception of the relation of these means to the end must be a condition of the obligation to will their existence. The perception of the relation is not the ground but simply the condition of obligation in this form. The relation of holiness to happiness as a condition of its existence, could not impose obligation to will the existence of holiness without reference to the intrinsic value of happiness, as the fundamental reason for willing it as a necessary condition and means. The ground of the obligation to will the existence of holiness, as a means of happiness, is the intrinsic value of happiness, but the perceived relation of holiness to happiness is a condition of the obligation. But for this perceived relation the obligation could not exist, yet the perceived relation could not create the obligation. Suppose that holiness is the means of happiness, yet no obligation to will holiness on account of this relation could exist but for the intrinsic value of happiness.\par {\i Conditions of obligation to put forth executive acts}.\par Having now defined the conditions of obligation in its universal form, and also in the form of obligation to choose the existence of holiness as a necessary means of happiness, I now proceed to point out the conditions of obligation to put forth executive volitions or efforts to secure holiness, and secure the highest good of being. Our busy lives are made up in efforts to secure some ultimate end, upon which the heart is set. The sense in which obligation extends to these executive volitions or acts I shall soon consider; at present I am concerned only to define the conditions of these forms of obligation. These forms of obligation, be it understood, respect volitions and consequent outward acts. Volitions, designed as executive acts, always suppose an existing choice of the end designed to be secured by them. Obligation to put forth executive efforts to secure an end must be conditioned upon the possibility, supposed necessity, and utility of such efforts. If the end chosen does not need to be promoted by any efforts of ours, or if such efforts are impossible to us, or if they are seen to be of no use, there can be no obligation to make them.\par It is important, however, to observe that the utility of ultimate choice, or the choice of an object for its own sake, is not a condition of obligation in that form. Ultimate choice, or the choice of an object for its own sake, or for its intrinsic value, is not an effort designed to secure or obtain that object; that is, is not put forth with any such design. When the object which the mind perceives to be intrinsically valuable (as the good of being, for example), is perceived by the mind, it cannot but choose or refuse it. Indifference in this case is naturally impossible. The mind, in such circumstances, is under a necessity of choosing one way or the other. The will must embrace or reject it. The reason affirms the obligation to choose the intrinsically valuable for its own sake, and not because choosing it will secure it. Nor does the real choice of it imply a purpose or an obligation to put forth executive acts to secure it, except upon condition that such acts are seen to be necessary, and possible, and calculated to secure it.\par Ultimate choice is not put forth with design to secure its object. It is only the will's embracing the object or willing it for its own sake. In regard to ultimate choice the will must choose or refuse the object entirely irrespectively of the tendency of the choice to secure the object. Assuming this necessity, the reason affirms that it is right, fit, suitable, or, which is the same thing, that the will ought, or is under obligation to choose, the good or valuable, and not refuse it, because of its intrinsic nature, and without regard to whether the choosing will secure the object chosen.\par But executive acts, be it remembered, are, and must be put forth with design to secure their object, and of course, cannot exist unless the design exist, and the design cannot exist unless the mind assumes the possibility, necessity, and utility of such efforts.\par}ן{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE III.\plain\par \fs30\b MORAL OBLIGATION.\plain\par {\i Man is a subject of moral obligation}.\par That man has intellect and sensibility, or the powers of knowing and feeling, has not, to my knowledge, been doubted. {\i In theory}, the freedom of the will in man has been denied. Yet the very deniers, have, in their practical judgment, assumed the freedom of the human will, as well, and as fully as the most staunch defenders of human liberty of will. Indeed, nobody ever did or can, in practice, call in question the freedom of the human will, without justly incurring the charge of insanity. By a necessity of his nature, every moral agent knows himself to be free. He can no more hide this fact from himself, or reason himself out of the conviction of its truth, than he can speculate himself into a disbelief of his own existence. He may, in speculation, deny either, but in fact he knows both. That he {\i is}, that he is {\i free}, are truths equally well known, and known precisely in the same way, namely, he intuits them—sees them in their own light, by virtue of the constitution of his being. I have said that man is conscious of possessing the powers of a moral agent. He has also the idea of the valuable, of right and of wrong; of this he is conscious. But nothing else is necessary to constitute man or any other being a subject of moral obligation, and the possession of these powers, together with sufficient light on moral subjects to develop the ideas just mentioned.\par Man, by a law of necessity, affirms himself to be under moral obligation. He cannot doubt it. He affirms absolutely and necessarily, that he is praise-worthy or blame-worthy as he is benevolent or selfish. Every man assumes this of himself, and of all other men of sound mind. This assumption is irresistible, as well as universal.\par The truth assumed then is not to be called in question. But if it be called in question in theory, it still remains, and must remain, while reason remains, a truth of certain knowledge, from the presence of which there is, and can be no escape. The spontaneous, universal, and irresistible affirmation that men of sound mind are praise-worthy or blame-worthy, as they are selfish or benevolent, shows beyond contradiction, that all men regard themselves, and others, as the subjects of moral obligation.\par {\i Extent of moral obligation.}\par By this is intended, to what acts and states of mind does moral obligation extend? This certainly is a solemn and a fundamentally important question. In the examination of this question, let us inquire first, to what acts and states of mind moral obligation cannot directly extend.\par 1. Not to external or muscular action. These actions are connected with the actions of the will, by a law of necessity. If I will to move my muscles, they {\i must} move, unless the nerves of voluntary motion are paralyzed, or some resistance is offered to muscular motion, that overpowers the strength of my will, or, if you please, of my muscles. It is generally understood and agreed that moral obligation does not directly extend to bodily or outward action.\par 2. Not to the states of the sensibility. I have already remarked that we are conscious, that our feelings are not voluntary, but involuntary states of mind. Moral obligation cannot, therefore, directly extend to them.\par 3. Not to states of the intellect. The phenomena of this faculty, we also know by consciousness, to be under the law of necessity. It is impossible that moral obligation should extend directly to any involuntary act or state of mind.\par 4. Not to unintelligent acts of will. There are many unintelligent volitions, or acts of will, to which moral obligation cannot extend, for example, the volitions of maniacs, or of infants, before the reason is at all developed. They must at birth, be the subjects of volition, as they have motion or muscular action. The volitions of somnambulists are also of this character. Purely instinctive volitions must also come under the category of unintelligent actions of will. For example: a bee lights on my hand, I instantly and instinctively shake him off. I tread on a hot iron, and instinctively move my foot. Indeed there are many actions of will which are put forth under the influence of pure instinct, and before the intellect can affirm obligation to will or not to will. These surely cannot have moral character, and of course moral obligation cannot extend to them.\par We inquire in the second place, to what acts and states of mind moral obligation must directly extend.\par 1. To ultimate acts of will. These are and must be free. Intelligent acts of will, as has been before observed, are of three classes. First, the choice of some object for its own sake, {\i i. e}., because of its own nature, or for reasons found exclusively in itself, as, for example, the happiness of being. These are called ultimate choices, or intentions. Second, the choice of the conditions and means of securing the object of ultimate choice, as for example, holiness, as the conditions or means of happiness. Third, volitions, or executive efforts to secure the object of ultimate choice. Obligation must extend to these three classes of the actions of the will. In the most strict and proper sense it may be said, that obligation extends directly only to the ultimate intention.\par The choice of an end necessitates the choice of the known conditions and means of securing this end. I am free to relinquish, at any moment, my choice of an end, but while I persevere in the choice, or ultimate intention, I am not free to refuse the known necessary conditions and means. If I reject the known conditions and means, I, in this act, relinquish the choice of the end. The desire of the end may remain, but the actual choice of it cannot, when the will knowingly rejects the known necessary conditions and means. In this case, the will prefers to let go the end, rather than to choose and use the necessary conditions and means. In the strictest sense the choice of known conditions and means, together with executive volitions, is implied in the ultimate intention or in the choice of an end.\par When the good or valuable {\i per se}, is perceived by a moral agent, he instantly and necessarily, and without condition, affirms his obligation to choose it. This affirmation is direct and universal, absolute, or without condition. Whether he will affirm himself to be under obligation to put forth efforts to secure the good, must depend upon his regarding such acts as necessary, possible, and useful. The obligation, therefore, to put forth ultimate choice, is in the strictest sense direct, absolute and universal.\par Obligation to choose holiness, (as the holiness of God,) as the means of happiness, is indirect in the sense that it is conditioned, first, upon the obligation to choose happiness as a good {\i per se}; and, second, upon the knowledge that holiness is the necessary means of happiness.\par Obligation to put forth executive volitions is also indirect in the sense that it is conditioned; first, upon obligation to choose an object as an end; and, second, upon the necessity, possibility, and utility of such acts.\par It should here be observed, that obligation to choose an object for its own sake, implies, of course, obligation to reject its opposite; and obligation to choose the conditions of an intrinsically valuable object for its own sake, implies obligation to reject the conditions or means of the opposite of this object. Also, obligation to use means to secure an intrinsically valuable object, implies obligation to use means, if necessary and possible, to prevent the opposite of this end. For example: Obligation to will happiness, for its intrinsic value, implies obligation to reject misery, as an intrinsic evil. Obligation to will the conditions of the happiness of being, implies obligation to reject the conditions of misery. Obligation to use means to promote the happiness of being, implies obligation to use means, if necessary and practicable, to prevent the misery of being.\par Again, the choice of any object, either as an end, or a means, implies the refusal of its opposite. In other words, choice implies preference, refusing is properly only choice in an opposite direction. For this reason, in speaking of the actions of the will, it has been common to omit the mention of pilling, or refusing, since such acts are properly included in the categories of choices and volitions. It should also be observed that choice, or willing, necessarily implies an object chosen, and that this object should be such that the mind can regard it as being either intrinsically, or relatively valuable, or important. As choice must consist in an act, an intelligent act, the mind must have reason for choice. It cannot choose without a reason, for this is the same as to choose without an object of choice. A mere abstraction without any perceived or assumed, intrinsic, or relative importance, to any being in existence, cannot be an object of choice, either ultimate or executive. The ultimate reason which the mind has for choosing is in fact the object of choice; and where there is no reason there is no object of choice.\par 2. I have said, that moral obligation respects in the strictest sense and directly the intention only. I am now prepared to say still further, that this is a first truth of reason. It is a truth universally and necessarily assumed by all moral agents, their speculations to the contrary, in any wise, notwithstanding. This is evident from the following considerations:\par (1.) Very young children know and assume this truth universally. They always deem it a sufficient vindication of themselves, when accused of any delinquency to say, “I did not mean to,†or if accused of short coming, to say, “I meant or intended to have done it—I designed it.†This, if true, they assume to be an all-sufficient vindication of themselves. They know that this, if believed, must be regarded as a sufficient excuse to justify them in every case.\par (2.) Every moral agent necessarily regards such an excuse as a perfect justification, in case it be sincerely and truly made.\par (3.) It is a saying as common as men are, and as true as common, that men are to be judged by their motives, that is, by their designs, intentions. It is impossible for us not to assent to this truth. If a man intend evil, though, perchance, he may do us good, we do not excuse him, but hold him guilty of the crime which he intended. So if he intend to do us good, and, perchance, do us evil, we do not, and cannot condemn him. For this intention and endeavor to do us good, we cannot blame him, although it has resulted in evil to us. He may be to blame for other things connected with the affair. He may have come to our help too late, and have been to blame for not coming when a different result would have followed; or he may have been blamable for not being better qualified for doing us good. He may have been to blame for many things connected with the transaction, but for a sincere, and of course hearty endeavor to do us good, he is not culpable, nor can he be, however it may result. If he honestly intended to do us good, it is impossible that he should not have used the best means in his power, at the time. This is implied in honesty of intention. And if he did this, reason cannot pronounce him guilty, for it must judge him by his intentions.\par (4.) Courts of criminal law have always in every enlightened country assumed this as a first truth. They always inquire into the quo animo, that is, the intention, and judge accordingly.\par (5.) The universally acknowledged truth that lunatics are not moral agents and responsible for their conduct, is but an illustration of the fact that the truth we are considering is regarded, and assumed, as a {\i first truth of reason}.\par (6.) The Bible everywhere either expressly or impliedly recognizes this truth. “If there be a willing mind,†that is, a right willing or intention, “it is accepted,†etc. Again, “All the law is fulfilled in one word,†“love.†Now this cannot be true, if the spirit of the whole law does not directly respect intentions only. If it extends directly to thoughts, emotions, and outward actions, it cannot be truly said that love is the fulfilling of the law. This love must be good will, for how could involuntary love be obligatory? The spirit of the Bible everywhere respects the intention. If the intention is right, or if there be a willing mind, it is accepted as obedience. But if there be not a willing mind, that is, right intention, no outward act is regarded as obedience. The willing is always regarded by the scriptures as the doing. “If a man look on a woman, to lust after her,†that is, with licentious intention, or willing, “he hath committed adultery with her already,†etc. So on the other hand, if one intends to perform a service for God, which, after all, he is unable to perform, he is regarded as having virtually done it, and is rewarded accordingly. This is too obviously the doctrine of the Bible to need further elucidation.\par 3. We have seen that the choice of an end implies, and, while the choice continues, necessitates the choice of the known conditions and means of the end, and also the putting forth of volition to secure the end. If this is true, it follows that the choice of the conditions and means of securing an end, and also the volitions put forth as executive efforts to secure it, must derive their character from the ultimate choice or intention which gives them existence. This shows that moral obligation extends, primarily and directly, only to the ultimate intention or choice of an end, though really, but less directly, to the choice of the conditions and means, and also to executive volitions.\par But I must distinguish more clearly between ultimate and proximate intentions, which discrimination will show, that in the most strict and proper sense, obligation belongs to the former, and only in a less strict and proper sense, to the latter.\par An ultimate end, be it remembered, is an object chosen for its own sake.\par A proximate end is an object chosen as a condition or means of securing an ultimate end.\par An ultimate end is an object chosen because of its intrinsic nature and value.\par A proximate end is an object chosen for the sake of the end, and upon condition of its relation as a condition or means of the end.\par Example:—A student labors to get wages, to purchase books, to obtain an education, to preach the gospel, to save souls, and to please God. Another labors to get wages, to purchase books, to get an education, to preach the gospel, to secure a salary, and his own ease and popularity. In the first supposition he loves God and souls, and seeks, as his ultimate end, the happiness of souls, and the glory and gratification of God. In the last case supposed, he loves himself supremely, and his ultimate end is his own gratification. Now the proximate ends, or immediate objects of pursuit, in these two cases, are precisely alike, while their ultimate ends are entirely opposite. Their first, or nearest, end is to get wages. Their next end is, to obtain books; and so we follow them, until we ascertain their ultimate end, before we learn the moral character of what they are doing. The means they are using, {\i i. e}. their immediate objects or proximate ends of pursuit, are the same, but the ultimate ends at which they aim are entirely different, and every moral agent, from a necessary law of his intellect, must, as soon as he understands the ultimate end of each, pronounce the one virtuous, and the other sinful, in his pursuits. One is selfish and the other benevolent. From this illustration it is plain, that strictly speaking, moral character, and, of course, moral obligation, respect directly the ultimate intention only. We shall see, in the proper place, that obligation also extends, but less directly, to the use of means to obtain the end.\par Our next inquiry is, to what acts and mental states moral obligation indirectly extends.\par 1. The muscles of the body are, directly, under the control of the will. I will to move, and my muscles must move, unless there be interposed some physical obstruction of sufficient magnitude to overcome the strength of my will.\par 2. The intellect is also directly under the control of the will. I am conscious that I can control and direct my attention as I please, and think upon one subject or another.\par 3. The sensibility, I am conscious, is only indirectly controlled by the will. Feeling can be produced only by directing the attention and thoughts to those subjects that excite feeling, by a law of necessity.\par The way is now prepared to say—\par 1. That obligation extends indirectly to all intelligent acts of will, in the sense already explained.\par 2. That moral obligation extends indirectly, to outward or bodily actions. These are often required, in the word of God. The reason is, that, being connected with the actions of the will, by a law of necessity, if the will is right, the outward action must follow, except upon the contingencies just named; and therefore such actions may reasonably be required. But if the contingencies just named intervene, so that outward action does not follow the choice or intention, the Bible accepts the will for the deed, invariably. “If there be a willing mind, it is accepted according,†etc.\par 3. Moral obligation extends, but less directly, to the states of the sensibility, so that certain emotions or feelings are required as outward actions are, and for the same reason, namely, the states of the sensibility are connected with the actions of the will, by a law of necessity. But when the sensibility is exhausted, or when, for any reason, the right action of the will does not produce the required feelings, it is accepted upon the principle just named.\par 4. Moral obligation indirectly extends also to the states of the intellect; consequently the Bible, to a certain extent, and in a certain sense, holds men responsible for their thoughts and opinions. It everywhere assumes that if the heart be {\i constantly} right, the thoughts and opinions will correspond with the state of the heart, or will; “If any man will do his will, he shall know the doctrine whether it be of God.†“If thine eye be single thy whole body shall be full of light.†It is, however manifest, that the word of God everywhere assumes that, strictly speaking, all virtue and vice belong to the heart or intention. Where this is right, all is regarded as right; and where this is wrong, all is regarded as wrong. It is upon this assumption that the doctrine of total depravity rests. It is undeniable that the veriest sinners do many things outwardly which the law of God requires. Now unless the intention decides the character of these acts, they must be regarded as really virtuous. But when the intention is found to be selfish, then it is ascertained that they are sinful notwithstanding their conformity to the letter of the law of God.\par The fact is, that moral agents are so constituted that it is impossible for them not to judge themselves, and others, by their subjective motives or intentions. They cannot but assume it as a first truth, that a man's character is as his intention is, and consequently, that moral obligation respects, directly, intention only.\par 5. Moral obligation then indirectly extends to everything about us, over which the will has direct or indirect control. The moral law, while, strictly, it legislates over intention only, yet in fact, in a sense less direct, legislates over the whole being, inasmuch as all our powers are directly or indirectly connected with intention, by a law of necessity. Strictly speaking, however, moral character belongs alone to the intention. In strict propriety of speech, it cannot be said that either outward action, or any state of the intellect, or sensibility, has a moral element or quality belonging to it. Yet in common language, which is sufficiently accurate for most practical purposes, we speak of thought, feeling, and outward action as holy or unholy. By this, however, all men really mean, that the agent is holy or unholy, is praise-worthy or blame-worthy in his exercises and actions, because they regard them as proceeding from the state or attitude of the will.\par \fs32\i LECTURE IV.\plain\par \fs30\b FOUNDATION OF MORAL OBLIGATION.\plain\par In the discussion of this question, I will first state what is intended by the foundation, or ground, of obligation.\par I shall use the terms ground and foundation as synonymous. Obligation must be founded on some good and sufficient reason. Be it remembered, that moral obligation respects moral action. That moral action is voluntary action. That properly speaking, obligation respects intentions only. That still more strictly, obligation respects only the ultimate intention. That ultimate intention or choice, which terms I use as synonymous, consists in choosing an object for its own sake, {\i i. e}. for what is intrinsic in the object, and for no reason that is not intrinsic in that object. That every object of ultimate choice must, and does, possess that in its own nature, the perception of which necessitates the rational affirmation, that it ought to be universally chosen, by moral agents, for its own sake, or, which is the same thing, because it is what it is, or, in other words still, because it is intrinsically valuable and not on account of its relations.\par The ground of obligation, then, is that reason, or consideration, intrinsic in, or belonging to, the nature of an object, which necessitates the rational affirmation, that it ought to be chosen for its own sake. It is that reason, intrinsic in the object, which thus creates obligation by necessitating this affirmation. For example, such is the nature of the good of being that it necessitates the affirmation, that benevolence is a universal duty.\par I will next call attention to some points of general agreement, and some principles essentially self-evident.\par 1. In the most strict and proper sense, moral obligation extends to moral actions only.\par 2. Strictly speaking, involuntary states of mind are not moral actions.\par 3. Intentions alone are, properly, moral actions.\par 4. In the most strict and proper sense, ultimate intentions alone are moral actions, ultimate intention being the choice of an object for its own sake, or for what is intrinsic in the object.\par 5. While, in the strictest sense, obligation respects only the ultimate intention, yet, in a less strict and proper sense, obligation extends to the choice of the conditions and means of securing an intrinsically valuable end, and also to executive acts put forth with design to secure such end: Hence there are different forms of obligation; for example, obligation to put forth ultimate choice—to choose the known necessary conditions and means—to put forth executive volitions, etc.\par 6. These different forms of obligation must have different conditions. For example, moral agency, including the possession of the requisite powers, together with the development of the ideas of the intrinsically valuable, of obligation, of right and wrong, is a condition of obligation in its universal form, namely, obligation to will the good of being in general, for its own sake; while obligation to will the existence of the conditions and means to the end, or to put forth executive efforts to secure the end, have not only the conditions above named, but obligation in these forms must be conditional, also, upon the knowledge that there are conditions and means, and what they are, and also that executive efforts are necessary, possible, and useful.\par 7. The well-being of God, and of the universe of sentient existences, and especially of moral agents, is intrinsically important, or valuable, and all moral agents are under obligation to choose it for its own sake. Entire, universal, uninterrupted consecration to this end, or disinterested benevolence is the duty of all moral agents.\par 8. This consecration is really demanded by the law of God, as revealed in the two great precepts laid down by Christ, and this benevolence, when perfect, is in fact a compliance with the entire spirit of the law. This is right in itself, and consequently is always duty and always right, and that in all possible circumstances; and, of course, no obligation inconsistent with this can ever, in any case, exist. Reason and revelation agree in this; that the law of benevolence is the law of right, the law of nature, and no moral law, inconsistent with this, can exist.\par 9. Holiness, or obedience to moral law, or, in other words still, disinterested benevolence, is a natural, and of course necessary condition of the existence of that blessedness which is an ultimate or intrinsic good to moral agents, and ought to be chosen for that reason, {\i i. e}., that is a sufficient reason. Of course, the ground of obligation to choose holiness, and to endeavor to promote it in others, as a condition of the highest well-being of the universe, is the intrinsic nature of that good or well-being, and the relation of holiness to this end is a condition of the obligation to choose it, as a means to this end.\par 10. Truth, and conformity of heart and life to all known and practical truths, are conditions and means. of the highest good of being. Of course, the obligation to conform to such truths is universal, because of this relation of truth, and of conformity to truth, to the highest good. The intrinsic value of the good must be the ground, and the relation only a condition, of the obligation.\par 11. God's ultimate end, in all he does, or omits, is the highest well-being of himself, and of the universe, and in all his acts and dispensations, his ultimate object is the promotion of this end. All moral agents should have the same end, and this comprises their whole duty. This intention or consecration to this intrinsically and infinitely valuable end, is virtue, or holiness, in God and in all moral agents. God is infinitely and equally holy in all things, because he does all things for the same ultimate reason, namely, to promote the highest good of being.\par 12. All God's moral attributes are only so many attributes of love or of disinterested benevolence; that is, they are only benevolence existing and contemplated in different relations. Creation and moral government, including both law and gospel, together with the infliction of penal sanctions, are only efforts of benevolence to secure the highest good.\par 13. He requires, both in his law and gospel, that all moral agents should choose the same end, and do whatever they do for its promotion; that is, this should be the ultimate reason for all they do. Consequently, all obligation resolves itself into an obligation to choose the highest good of God, and of being in general, for its own sake, and to choose all the known conditions and means of this end, for the sake of the end.\par 14. The intrinsic value of this end is the ground of this obligation, both as it respects God and all moral agents in all worlds. The intrinsic value of this end rendered it fit, or right, that God should require moral agents to choose it for its own sake; and of course, its intrinsic value, and not any arbitrary sovereignty, was, and is, his reason for requiring moral agents to choose it for its own sake.\par 15. Its known intrinsic value would, of itself, impose obligation on moral agents to choose it for its own sake, even had God never required it; or, if such a supposition were possible, had he forbidden it. Thus, disinterested benevolence is a universal and an invariable duty. This benevolence consists in willing the highest good of being, in general, for its own sake, or, in other words, in entire consecration to this good as the end of life. The intrinsic value of this good does, of its own nature, impose obligation upon all moral agents to will it for its own sake, and consecrate the whole being, without intermission, to its promotion.\par Thus it is self-evident that moral character belongs to the ultimate intention, and that a man's character is as the end for which he lives, and moves, and has his being. Virtue consists in consecration to the right end, the end to which God is consecrated. This end is, and must be, by virtue of its own nature, the ground of obligation. That is, the nature of this end is such as to compel the reason of every moral agent to affirm, that it ought to be chosen for its own sake. This end is the good of being, and therefore disinterested benevolence, or good will, is a universal duty.\par Now, with these facts distinctly kept in mind, let us proceed to the examination of the various conflicting and inconsistent theories of the ground of obligation.\par {\i Of the Will of God as the ground of obligation}.\par I will first consider the theory of those who hold that the sovereign will of God is the ground, or ultimate reason, of obligation. They hold that God's sovereign will creates, and not merely reveals and enforces, obligation. To this I reply:\par 1. That moral law legislates directly over voluntary action only—that moral obligation respects, primarily and strictly, the ultimate intention—that ultimate intention consists in choosing its object, for its own sake—that ultimate intention must find its reasons exclusively in its object—that the intrinsic nature and value of the object must impose obligation to choose it for its own sake—that therefore this intrinsic value is the ground, and the only possible ground, of obligation to choose it for its own sake. It would be our duty to will the highest good of God and of the universe, even did God not will that we should, or were he to will that we should not. How utterly unfounded then, is the assertion, that the sovereign will of God is the ground of obligation. Obligation to do what? Why to love God and our neighbor. That is to will their highest good. And does God's will create this obligation? Should we be under no such obligation, had he not commanded it? Are we to will this good, not for its own value to God and our neighbor, but because God commands it? The answer to these questions is too obvious to need so much as to be named. But what consistency is there in holding that disinterested benevolence is a universal duty, and at the same time that the sovereign will of God is the foundation of obligation; How can men hold, as many do, that the highest good of being ought to be chosen for its own sake — that to choose it for its own sake is disinterested benevolence — that its intrinsic value imposes obligation to choose it for its own sake, and that this intrinsic value is therefore the ground of obligation, and yet that the will of God is the ground of obligation?\par Why, if the will of God be the ground of obligation, then disinterested benevolence is sin. If the will of God does of itself create, and not merely reveal obligation, then the will, and not the interest and well-being of God, ought to be chosen for its own sake, and to be the great end of life. God ought to be consecrated to his own will, instead of his own highest good. Benevolence in God, and in all beings, must be sin, upon this hypothesis. A purely arbitrary will and sovereignty in God is, according to this theory, of more value than his highest well-being, and than that of the whole universe.\par But observe,\par Moral obligation respects ultimate intention, or the choice of an end.\par The foundation, or fundamental reason for choosing a thing, is that which renders it obligatory to choose it.\par This reason is the thing on which the choice ought to terminate, or the true end is not chosen.\par Therefore the reason and the end are identical.\par If, then, the will of God be the foundation of obligation, it must also be the ultimate end of choice.\par But it is impossible for us to will or choose the divine willing as an ultimate end. God's willing reveals a law, a rule of choice, or of intention. It requires something to be intended as an ultimate end, or for its own intrinsic value. This end cannot be the willing, commandment, law, itself. Does God will that I should choose his willing as an ultimate end? This is impossible. It is a plain contradiction to say that moral obligation respects, directly, ultimate intention only, or the choice of an end, for its own intrinsic value, and yet, that the will of God is the foundation, or reason of the obligation. This is affirming at the same breath that the intrinsic value of the end which God requires me to choose, is the reason, or foundation of the obligation to choose it, and yet that this is not the reason, but that the will of God is the reason.\par Willing can never be an end. God cannot will our willing as an end. Nor can he will his willing as an end. Willing, choosing, always, and necessarily, implies an end willed entirely distinct from the willing, or choice, itself. Willing, cannot be regarded, or willed, as an ultimate end, for two reasons:—\par (1.) Because that on which choice or willing terminates, and not the choice itself, must be regarded as the end.\par (2.) Because choice or willing is of no intrinsic value and of no relative value, aside from the end willed or chosen.\par 2. The will of God cannot be the foundation of moral obligation in created moral agents. God has moral character, and is virtuous. This implies that he is the subject of moral obligation, for virtue is nothing else than compliance with obligation. If God is the subject of moral obligation, there is some reason, independent of his own will, why he wills as he does; some reason, that imposes obligation upon him to will as he does. His will, then, respecting the conduct of moral agents, is not the fundamental reason of their obligation; but the foundation of their obligation must be the reason which induces God, or makes it obligatory on him, to will in respect to the conduct of moral agents, just what he does.\par 3. If the will of God were the foundation of moral obligation, he could, by willing it, change the nature of virtue and vice, which is absurd.\par 4. If the will of God were the foundation of moral obligation, he not only can change the nature of virtue and vice, but has a right to do so; for if there is nothing back of his will that is as binding upon him as upon his creatures, he has a right, at any time, to make malevolence a virtue, and benevolence a vice. For if his will is the ground of obligation, then his will creates right, and whatever he wills, or might will, is right simply and only because so he wills.\par 5. If the will of God be the foundation of moral obligation, we have no standard by which to judge of the moral character of his actions, and cannot know whether he is worthy of praise or blame. Upon the supposition in question, were God a malevolent being, and did he require all his creatures to be selfish, and not benevolent, he would be just ns virtuous and worthy of praise as now; for the supposition is, that his sovereign will creates right, and of course, will as he might, that would be right, simply because he willed it.\par 6. If the will of God is the foundation of moral obligation, he has no standard by which to judge of his own character, as he has no rule but his own will, with which to compare his own actions.\par 7. If the will of God is the foundation of moral obligation, he is not himself a subject of moral obligation. But,\par 8. If God is not a subject of moral obligation, he has no moral character; for virtue and vice are nothing else but conformity or non-conformity to moral obligation. The will of God, as expressed in his law, is the rule of duty to moral agents. It defines and marks out the path of duty, but the fundamental reason why moral agents ought to act in conformity to the will of God, is plainly not the will of God itself.\par 9. The will of no being can be law. Moral law is an idea of the divine reason, and not the willing of any being. If the will of any being were law, that being could not, by natural possibility, will wrong; for whatever he willed would be right, simply and only because he willed it.\par 10. But let us bring this philosophy into the light of divine revelation. “To the law and to the testimony; if it agree not therewith, it is because it hath no light in it.â€\par The law of God, or the moral law, requires that God shall be loved with all the heart, and our neighbor as ourselves. Now it is manifest that the love required is not mere emotion, but that it consists in choice, willing, intention—{\i i. e}., in the choice of something on account of its own intrinsic value, or in the choice of an ultimate end. Now what is this end? What is that which we are to choose for its own intrinsic value? Is it the will or command of God? Are we to will as an ultimate end, that God should will that we should thus will? What can be more absurd, self-contradictory, and ridiculous than this? But again, what is this loving, willing, choosing, intending, required by the law? We are commanded to love God and our neighbor. What is this, what can it be, but to will the highest good or well-being of God and our neighbor? This is intrinsically and infinitely valuable. This must be the end, and nothing can possibly be law that requires the choice of any other ultimate end. Nor can that, by any possibility, be true philosophy, that makes anything else the reason or foundation of moral obligation.\par But it is said that we are conscious of affirming our obligation to obey the will of God, without reference to any other reason than his will; and this, it is said, proves that his will is the foundation of obligation.\par To this I reply, the reason does indeed affirm that we ought to will that which God commands, but it does not and cannot assign his will as the foundation of the obligation. His whole will respecting our duty, is summed up in the two precepts of the law. These, as we have seen, require universal good-will to being, or the supreme love of God and the equal love of our neighbor—that we should will the highest well-being of God and of the universe, for its own sake, or for its own intrinsic value. Reason affirms that we ought thus to will. And can it be so self-contradictory as to affirm that we ought to will the good of God and of the universe, for its own intrinsic value; yet not for this reason, but because God wills that we should will it? Impossible! But in this assertion, the objector has reference to some outward act, some condition or means of the end to be chosen, and not to the end itself. But even in respect to any act whatever, his objection does not hold good. For example, God requires me to labor and pray for the salvation of souls, or to do anything else. Now his command is necessarily regarded by me as obligatory, not as an arbitrary requirement, but as revealing infallibly the true means or conditions of securing the great and ultimate end, which I am to will for its intrinsic value. I necessarily regard his commandment as wise and benevolent, and it is only because I so regard it, that I affirm, or can affirm, my obligation to obey him. Should he command me to choose, as an ultimate end, or for its own intrinsic value, that which my reason affirmed to be of no intrinsic value, I could not possibly affirm my obligation to obey him. Should he command me to do that which my reason affirmed to be unwise and malevolent, it were impossible for me to affirm my obligation to obey him. This proves, beyond controversy, that reason does not regard his command as the foundation of the obligation, but only as infallible proof that that which he commands is wise and benevolent in itself, and commanded by him for that reason.\par If the will of God were the foundation of moral obligation, he might command me to violate and trample down all the laws of my being, and to be the enemy of all good, and I should not only be under obligation, but affirm my obligation to obey him. But this is absurd. This brings us to the conclusion that he who asserts that moral obligation respects the choice of an end for its intrinsic value, and still affirms the will of God to be the foundation of moral obligation, contradicts his own admissions, the plainest intuitions of reason and divine revelation. His theory is grossly inconsistent and nonsensical. It overlooks the very nature of moral law as an idea of reason, and makes it to consist in arbitrary willing.\par {\i Paley's theory of Self-interest.}\par This theory, as every reader of Paley knows, makes self-interest the ground of moral obligation. Upon this theory I remark—\par 1. That if self-interest be the ground of moral obligation, then self-interest is the end to be chosen for its own sake. To be virtuous I must in every instance intend my own interest as the supreme good. Then, according to this theory, disinterested benevolence is sin. To live to God and the universe, is not right. It is not devotion to the right end. This theory affirms self-interest to be the end for which we ought to live. Then selfishness is virtue, and benevolence is vice. These are directly opposite theories. It cannot be a trifle to embrace the wrong view of this subject. If Dr. Paley was right, all are fundamentally wrong who hold the benevolence theory.\par 2. Upon this hypothesis, I am to treat my own interest as supremely valuable, when it is infinitely less valuable than the interests of God. Thus I am under a moral obligation to prefer an infinitely less good, because it is my own, to one of infinitely greater value that belongs to another. This is precisely what every sinner in earth and hell does.\par 3. But let us examine this theory in the light of the revealed law. If this philosophy be correct, the law should read, “Thou shalt love thyself supremely, and God and thy neighbor not at all.†For Dr. Paley holds the only reason of the obligation to be self-interest. If this is so, then I am under an obligation to love myself alone, and never do my duty when I at all love God or my neighbor. He says, it is the utility of any rule alone which constitutes the obligation of it. ({\i Paley's Moral Philos}., book ii. chap. 6.) Again he says, “And let it be asked why I am obliged (obligated) to keep my word? and the answer will be, Because I am urged to do so by a violent motive, namely, the expectation of being after this life rewarded if I do so, or punished if I do not.â€â€”({\i Paley's Moral Philos}., book ii. chap. 3.) Thus it would seem, that it is the utility of a rule to myself only, that constitutes the ground of obligation to obey it.\par But should this be denied, still it cannot be denied that Dr. Paley maintains that self-interest is the ground of moral obligation. If this is so, {\i i. e}. if this be the foundation of moral obligation, whether Paley or any one else holds it to be true, then, undeniably, the moral law should read, “Thou shalt love thyself supremely, and God and thy neighbor subordinately;†or, more strictly, “Thou shalt love thyself as an end, and God and thy neighbor, only as a means of promoting thine own interest.â€\par If this theory be true, all the precepts in the Bible need to be altered. Instead of the injunction, “Whatever you do, do it heartily unto the Lord,†it should read, “Whatever you do, do it heartily unto yourself.†Instead of the injunction, “Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God,†it should read, “Do all to secure your own interest.†Should it be said that this school would say, that the meaning of these precepts is, Do all to the glory of God to secure your own interest thereby, I answer; This is a contradiction. To do it to or for the glory of God is one thing; to do it to secure my own interest is an entirely different and opposite thing. To do it for the glory of God, is to make his glory my end. But to do it to secure my own interest, is to make my own interest the end.\par 4. But let us look at this theory in the light of the revealed conditions of salvation. “Except a man forsake all that he hath he cannot be my disciple.†If the theory under consideration be true, it should read: “Except a man make his own interest the supreme end of pursuit, he cannot be my disciple.†Again, “If any man will come after me, let him deny himself and take up his cross,†etc. This, in conformity with the theory in question, should read: “If any man will come after me, let him not deny himself, but cherish and supremely seek his own interest.†A multitude of such passages might be quoted, as every reader of the Bible knows.\par 5. But let us examine this theory in the light of other scripture declarations. “It is more blessed to give than to receive.†This, according to the theory we are opposing, should read, “It is more blessed to receive than to give.†“Charity (love) seeketh not her own.†This should read, “Charity seeketh her own.†“No man (that is, no righteous man) liveth to himself.†This should read, “Every (righteous) man liveth to himself.â€\par 6. Let this theory be examined in the light of the spirit and example of Christ. “Even Christ pleased not himself.†This should read, if Christ was holy and did his duty, “Even Christ pleased himself, or which is the same thing, sought his own interest.†“I seek not mine own glory, but the glory of him who sent me.†This should read, “I seek not the glory of him who sent me, but mine own glory.â€\par But enough; we cannot fail to see that this is a selfish philosophy, and the exact opposite of the truth of God.\par {\i The Utilitarian philosophy}.\par This maintains that the utility of an act or choice renders it obligatory. That is, utility is the foundation of moral obligation; that the tendency of an act, choice, or intention, to secure a good or valuable end, is the foundation of the obligation to put forth that choice or intention. Upon this theory I remark—\par 1. That utilitarians must hold, in common with others, that it is our duty to will the good of God and our neighbor for its own sake; and that the intrinsic value of this good creates obligation to will it, and to endeavor to promote it; that the tendency of choosing it, would be neither useful nor obligatory, but for its intrinsic value. How, then, can they hold that the tendency of choosing to secure its object, instead of the intrinsic value of the object, should be a ground of obligation. It is absurd to say that the foundation of the obligation to choose a certain end, is to be found, not in the value of the end itself, but in the tendency of the intention to secure the end. The tendency is valuable or otherwise, as the end is valuable or otherwise. It is, and must be, the value of the end, and not the tendency of an intention to secure the end, that constitutes the foundation of the obligation to intend.\par 2. We have seen that the foundation of obligation to will or choose any end as such, that is, on its own account, must consist in the intrinsic value of the end, and that nothing else whatever can impose obligation to choose anything as an ultimate end, but its intrinsic value. To affirm the contrary is to affirm a contradiction. It is the same as to say, that I ought to choose a thing as an end, and not yet as an end, that is, for its own sake, but for some other reason, to wit, the tendency of my choice to secure that end. Here I affirm at the same breath, that the thing intended is to be an end, that is, chosen for its own intrinsic value, and yet not as an end or for its intrinsic value, but for an entirely different reason, to wit, the tendency of the choice to secure it.\par 3. But the very announcement of this theory implies its absurdity. A choice is obligatory, because it tends to secure good. But why secure good rather than evil? The answer is, because good is valuable. Alt! here then we have another reason, and one which must be the true reason, to wit, the value of the good which the choice tends to secure. Obligation to use means to do good may, and must, be conditioned upon the tendency of those means to secure the end, but the obligation to use them is founded solely in the value of the end.\par 4. Does the law require us to love God and our neighbor, because loving God and our neighbor tends to the well-being either of God, our neighbor, or ourselves? Is it the tendency or utility of love that makes it obligatory upon us to exercise it? What! will good, not from regard to its value, but because willing good will do good! But why do good? What is this love? Here let it be distinctly remembered that the love required by the law of God is not a mere emotion or feeling, but willing, choosing, intending, in a word, that this love is nothing else than ultimate intention. What, then, is to be intended as an end, or for its own sake? Is it the tendency of love, or the utility of ultimate intention, that is the end to be intended? It must be, if utilitarianism is true.\par According to this theory, when the law requires supreme love to God, and equal love to our neighbor, the meaning is, not that we are to will, choose, intend the well-being of God and our neighbor for its own sake, or because of its intrinsic value, but because of the tendency of the intention to promote the good of God, our neighbor and ourselves. But let the tendency of love or intention be what it may, the utility of it depends upon the intrinsic value of that which it tends to promote. Suppose love or intention tends to promote its end, this is a useful tendency only because the end is valuable in itself. It is nonsense then to say that love to God and man, or an intention to promote their good, is required, not because of the value of their well-being, but because love tends to promote their well-being. This represents the law as requiring love, not to God and our neighbor as an end, but to tendency as an end. The law in this case should read thus: “Thou shalt love the utility or tendency of love with all thy heart,†etc.\par If the theory under consideration is true, this is the spirit and meaning of the law: “Thou shalt love the Lord and thy neighbor, that is, thou shalt choose their good, not for its own sake or as an end, but because choosing it tends to promote it.†This is absurd; for, I ask again, why promote it but for its own value? If the law of God requires ultimate intention, it is a contradiction to affirm that the intention ought to terminate on its own tendency as an end.\par 5. But it is said that we are conscious of affirming obligation to do many things, on the ground, that those things are useful, or tend to promote good.\par I answer, that we are conscious of affirming obligation to do many things upon condition of their tendency to promote good, but that we never affirm obligation to be founded on this tendency. I am under an obligation to use the means to promote good, not for the sake of its intrinsic value, but for the sake of the tendency of the means to promote it! This is absurd.\par I say again, the obligation to use means may and must be conditionated upon perceived tendency, but never founded in this tendency. Ultimate intention has no such condition. The perceived intrinsic value imposes obligation without any reference to the tendency of the intention.\par 6. But suppose any utilitarian should deny that moral obligation respects ultimate intention only, and maintain that it also respects those volitions and actions that sustain to the ultimate end the relation of means, and therefore assert that the foundation of moral obligation in respect to all those volitions and actions, is their tendency to secure a valuable end. This would not at all relieve the difficulty of utilitarianism; for in this case tendency could only be a condition of the obligation, while the fundamental reason of the obligation would and must be, the intrinsic value of the end, which these may have a tendency to promote. Tendency to promote an end can impose no obligation. The end must be intrinsically valuable, and this alone imposes obligation to choose the end, and to use the means to promote it. Upon condition that anything is perceived to sustain to this end the relation of a necessary means, we are, for the sake of the end alone, under obligation to use the means.\par}¡¶{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE IX.\plain\par \fs30\b UNITY OF MORAL ACTION.\plain\par \fs28\i CAN OBEDIENCE TO MORAL LAW BE PARTIAL?\plain\par 1. {\i What constitutes obedience to moral law?}\par We have seen in former lectures, that disinterested benevolence is all that the spirit of moral law requires; that is, that the love which it requires to God and our neighbor is good-willing, willing the highest good or well-being of God, and of being in general, as an end, or for its own sake; that this willing is a consecration of all the powers, so far as they are under the control of the will, to this end. Entire consecration to this end must of course constitute obedience to the moral law. The next question is: Can consecration to this end be real, and yet partial in the sense of not being entire, for the time being? This conducts us to the second proposition, namely,—\par 2. {\i That obedience cannot be partial in the sense that the subject ever does, or can, partly obey and partly disobey at the same time}.\par That is, consecration, to be real, must be, for the time being, entire and universal. It will be seen that this discussion respects the simplicity of moral action, that is whether the choices of the will that have any degree of conformity to moral law, are always and necessarily wholly conformed or wholly disconformed to it. There are two distinct branches to this inquiry.\par (1.) The one is, Can the will at the same time make opposite choices? Can it choose the highest good of being as an ultimate end, and at the same time choose any other ultimate end, or make any choices whatever inconsistent with this ultimate choice?\par (2.) The second branch of this inquiry respects the strength or intensity of the choice. Suppose but one ultimate choice can exist at the same time, may not that choice be less efficient and intense than it ought to be? Let us take up these two inquiries in their order.\par (1.) Can the will at the same time choose opposite and conflicting ultimate ends? While one ultimate end is chosen, can the will choose anything inconsistent with this end? In reply to the first branch of this inquiry I observe,\par ({\i a}) That the choice of an ultimate end is, and must be, the supreme preference of the mind. Sin is the supreme preference of self-gratification. Holiness is the supreme preference of the good of being. Can then two supreme preferences co-exist in the same mind? It is plainly impossible to make opposite choices at the same time, that is, to choose opposite and conflicting ultimate ends.\par ({\i b}) All intelligent choice, as has been formerly shown, must respect ends or means. Choice is synonymous with intention. If there is a choice or intention, of necessity something must be chosen or intended. This something must he chosen for its own sake, or as an end, or for the sake of something else to which it sustains the relation of a means. To deny this were to deny that the choice is intelligent. But we are speaking of no other than intelligent choice, or the choice of a moral agent.\par ({\i c}) This conducts us to the inevitable conclusion—that no choice whatever can be made, inconsistent with the present choice of an ultimate end. The mind cannot choose one ultimate end, and choose at the same time another ultimate end. But if this cannot be, it is plain that it cannot choose one ultimate end, and at the same time, while in the exercise of that choice, choose the means to secure some other ultimate end, which other end is not chosen. But if all choice must necessarily respect ends or means, and if the mind can choose but one ultimate end at a time, it follows that, while in the exercise of one choice, or while in the choice of one ultimate end, the mind cannot choose, for the time being, anything inconsistent with that choice. The mind, in the choice of an ultimate end, is shut up to the necessity of willing the means to accomplish that end; and before it can possibly will means to secure any other ultimate end, it must change its choice of an end. If, for example, the soul chooses the highest well-being of God and the universe as an ultimate end, it cannot while it continues to choose that end, use or choose the means to effect any other end. It cannot, while this choice continues, choose self-gratification, or anything else as an ultimate end, nor can it put forth any volition whatever known to be inconsistent with this end. Nay, it can put forth no intelligent volition whatever that is not designed to secure this end. The only possible choice inconsistent with this end is the choice of another ultimate end. When this is done, other means can be used or chosen, and not before. This, then, is plain, to Wit, that obedience to moral law cannot be partial, in the sense either that the mind can choose two opposite ultimate ends at the same time, or that it can choose one ultimate end, and at the same time use or choose means to secure any other ultimate end. It “cannot serve God and mammon.†It cannot will the good of being as an ultimate end, and at the same time will self-gratification as an ultimate end. In other words, it cannot be selfish and benevolent at the same time. It cannot choose as an ultimate end the highest good of being, and at the same time choose to gratify self as an ultimate end. Until self-gratification is chosen as an end, the mind cannot will the means of self gratification. This disposes of the first branch of the inquiry.\par (2.) The second branch of the inquiry respects the strength or intensity of the choice. May not the choice of an end be real, and yet have less than the required strength or intensity? The inquiry resolves itself into this: Can the mind honestly intend or choose an ultimate end, and yet not choose it with all the strength or intensity which is required, or with which it ought to choose it? Now what degree of strength is demanded? By what criterion is this question to be settled? It cannot be that the degree of intensity required is equal to the real value of the end chosen, for this is infinite. The value of the highest well-being of God and the universe is infinite. But a finite being cannot be under obligation to exert infinite strength. The law requires him only to exert his own strength. But does he, or may he not, choose the right end, but with less than all his strength? All his strength lies in his will; the question, therefore, is, may he not will it honestly, and yet at the same time withhold a part of the strength of his will? No one can presume that the choice can be acceptable unless it be honest. Can it be honest and yet less intense and energetic than it ought to be?\par We have seen in a former lecture that the perception of an end is a condition of moral obligation to choose that end. I now remark that, as light in respect to the end is the condition of the obligation, so the degree of obligation cannot exceed the degree of light. That is, the mind must apprehend the valuable as a condition of the obligation to will it. The degree of the obligation must be just equal to the mind's honest estimate of the value of the end. The degree of the obligation must vary as the light varies. This is the doctrine of the Bible and of reason. If this is so, it follows that the mind is honest when, and only when, it devotes its strength to the end in view, with an intensity just proportioned to its present light, or estimate of the value of that end.\par We have seen that the mind cannot will anything inconsistent with a present ultimate choice. If, therefore, the end is not chosen with an energy and intensity equal to the present light, it cannot be because a part of the strength is employed in some other choice. If all the strength is not given to this object, it must be because some part of it is voluntarily withholden. That is, I choose the end, bat not with all my strength, or I choose the end, but choose not to choose it with all my strength. Is this an honest choice, provided the end appears to me to be worthy of all my strength? Certainly it is not honest.\par But again: it is absurd to affirm that I choose an ultimate end, and yet do not consecrate to it all my strength. The choice of any ultimate end implies that that is the thing, and the only thing, for which we live and act; that we aim at, and live for nothing else, for the time being. Now what is intended by the assertion, that I may honestly choose an ultimate end, and yet with less strength or intensity than I ought? Is it intended that I can honestly choose an ultimate end, and yet not at every moment keep my will upon the strain, and will at every moment with the utmost possible intensity? If this be the meaning, I grant that it may be so. But I at the same time contend, that the law of God does not require that the will, or any other faculty, should be at every moment upon the strain, and the whole strength exerted at every moment. If it does, it is manifest that even Christ did not obey it. I insist that the moral law requires nothing more than honesty of intention, and assumes that honesty of intention will and must secure just that degree of intensity which from time to time, the mind in its best judgment sees to be demanded. The Bible everywhere assumes that sincerity or honesty of intention is moral perfection; that it is obedience to the law. The terms sincerity and perfection in scripture language are synonymous. Uprightness, sincerity, holiness, honesty, perfection, are words of the same meaning in Bible language.\par Again, it seems to be intuitively certain that if the mind chooses its ultimate end, it must in the very act of choice consecrate all its time, and strength, and being, to that end; and at every moment, while the choice remains, choose and act with an intensity in precise conformity with its ability and the best light it has. The intensity of the choice, and the strenuousness of its efforts to secure the end chosen, must, if the intention be sincere, correspond with the view which the soul has of the importance of the end chosen. It does not seem possible that the choice or intention should be real and honest unless this is so. To will at every moment with the utmost strength and intensity, is not only impossible, but, were it possible to do so, could not be in accordance with the soul's convictions of duty. The irresistible judgment of the mind is, that the intensity of its action should not exceed the bound of endurance; that the energies of both soul and body should be so husbanded, as to be able to accomplish the most good upon the whole, and not in a given moment.\par But to return to the question: does the law of God require simply uprightness of intention? or does it require not only uprightness, but also a certain degree of intensity in the intention? Is it satisfied with simple sincerity or uprightness of intention, or. does it require that the highest possible intensity of choice shall exist at every moment? When it requires that we should love God with all the heart, with all the soul, with all the mind, and with all the strength, does it mean that all our heart, soul, mind, and strength, shall be consecrated to this end, and be used up, from moment to moment, and from hour to hour, according to the best judgment which the mind can form of the necessity and expediency of strenuousness of effort? or does it mean that all the faculties of soul and body shall be at every moment on the strain to the uttermost? Does it mean that the whole being is to be consecrated to, and used up for God with the best economy of which the soul is capable? or does it require that the whole being be not only consecrated to God, but be used up without any regard to economy, and without the soul's exercising any judgment or discretion in the case? In other words, is the law of God the law of reason, or of folly? Is it intelligible and just in its demands? or is it perfectly unintelligible and unjust? Is it a law suited to the nature, relations, and circumstances, of moral agents? or has it no regard to them? If it has no regard to either, is it, can it be, moral law, and impose moral obligation? It seems to me that the law of God requires that all our power, and strength, and being, be honestly and continually consecrated to God, and held, not in a state of the utmost tension, but that the strength shall be expended and employed in exact accordance with the mind's honest judgment of what is, at every moment, the best economy for God. If this be not the meaning and the spirit of the law, it cannot be law, for it could be neither intelligible nor just. Nothing else can be a law of nature. What 1 does, or can the command, “Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy might, and with all thy strength,†require that every particle of my strength, and every faculty of my being, shall be in a state of the utmost possible tension? How long could my strength hold out, or my being last, under, such a pressure as this? What reason, or justice, or utility, or equity, or wisdom, could there be in such a commandment as this? Would this be suited to my nature and relations? That the law does not require the constant and most intense action of the will, I argue for the following reasons:—\par 1. No creature in heaven or earth could possibly know whether he ever for a single moment obeyed it. How could he know that no more tension could possibly be endured?\par 2. Such a requirement would be unreasonable, inasmuch as such a state of mind would be unendurable.\par 3. Such a state of constant tension and strain of the faculties could be of no possible use.\par 4. It would be uneconomical. More good could be effected by a husbanding of the strength.\par 5. Christ certainly obeyed the moral law; and yet nothing is more evident than that his faculties were not always on the strain.\par Every one knows that the intensity of the will's action depends, and must depend, upon the clearness with which the value of the object chosen is perceived. It is perfectly absurd to suppose that the will should, or possibly can, act at all times with the same degree of intensity. As the mind's apprehensions of truth vary, the intensity of the will's action must vary, or it does not act rationally, and consequently not virtuously. The intensity of the actions of the will, ought to vary as light varies, and if it does not, the mind is not honest. If honest, it must vary as light and ability vary.\par That an intention cannot be right and honest in kind and deficient in the degree of intensity, I argue—\par 1. From the fact that it is absurd to talk of an intention right in kind, while it is deficient in intensity. What does rightness in kind mean? Does it mean simply that the intention terminates on the proper object? But is this the right kind of intention, when only the proper object is chosen, while there is a voluntary withholding of the required energy of choice? Is this, can this be, an honest intention? If so, what is meant by an honest intention? Is it honest, can it be honest, voluntarily to withhold from God and the universe what we perceive to be their due, and what we are conscious we might render? It is a contradiction to call this honest. In what sense then may, or can, an intention be acceptable in kind, while deficient in degree? Certainly in no sense, unless known and voluntary dishonesty can be acceptable. But again, let me ask, what is intended by an intention being deficient in degree of intensity? If this deficiency be a sinful deficiency, it must be a known deficiency. That is, the subject of it must know at the time that his intention is in point of intensity less than it ought to be, or that he wills with less energy than he ought; or, in other words, that the energy of the choice does not equal, or is not agreeable to, his own estimate of the value of the end chosen. But this implies an absurdity. Suppose I choose an end, that is, I choose a thing solely on account of its own intrinsic value. It is for its value that I choose it. I choose it for its value, but not according to its value. My perception of its value led me to choose it; and yet, while I choose it for that reason, I voluntarily withhold that degree of intensity which I know is demanded by my own estimate of the value of the thing which I choose! This is a manifest absurdity and contradiction. If I choose a thing for its value, this implies that I choose it according to my estimate of its value. Happiness, for example, is a good in itself. Now, suppose I will its existence impartially, that is, solely on account of its intrinsic value; now, does not this imply that every degree of happiness must be willed according to its real or relative value? Can I will it impartially, for its own sake, for and only for its intrinsic value, and yet not prefer a greater to a less amount of happiness? This is impossible. Willing it on account of its intrinsic value implies willing it according to my estimate of its intrinsic value. So, it must be that an intention cannot be sincere, honest, and acceptable in kind, while it is sinfully deficient in degree.\par As holiness consists in ultimate intention, so does sin. And as holiness consists in choosing the highest well-being of God and the good of the universe, for its own sake, or as the supreme ultimate end of pursuit; so sin consists in willing, with a supreme choice or intention, self-gratification and self-interest. Preferring a less to a greater good, because it is our own, is selfishness. All selfishness consists in a supreme ultimate intention. By an ultimate intention, as I have said, is intended that which is chosen for its own sake as an end, and not as a means to some other end. Whenever a moral being prefers or chooses his own gratification, or his own interest, in preference to a higher good, because it is his own, he chooses it as an end, for its own sake, and as an ultimate end, not designing it as a means of promoting any other and higher end, nor because it is a part of universal good. Every sin, then, consists in an act of will. It consists in preferring self-gratification, or self-interest, to the authority of God, the glory of God, and the good of the universe. It is, therefore, and must be, a supreme ultimate choice, or intention. Sin and holiness, then, both consist in supreme, ultimate, and opposite choices, or intentions, and cannot by any possibility, co-exist.\par Five suppositions may be made, and so far as I can see, only five, in respect to this subject.\par 1. It may be supposed, that selfishness and benevolence can co-exist in the same mind.\par 2. It may be supposed, that the same act or choice may have a complex character, on account of complexity in the motives which induce it.\par 3. It may be supposed, that an act or choice may be right, or holy in kind, but deficient in intensity or degree. Or—\par 4. That the will, or heart, may be right, while the affections, or emotions, are wrong. Or—\par 5. That there may be a ruling, latent, actually existing, holy preference, or intention, co-existing with opposing volitions.\par Now, unless one of these suppositions is true, it must follow that moral character is either wholly right or wholly wrong, and never partly right and partly wrong at the same time. And now to the examination.\par 1. It may be supposed, that selfishness and benevolence can co-exist in the same mind.\par It has been shown that selfishness and benevolence are supreme, ultimate, and opposite choices, or intentions. They cannot, therefore, by any possibility, co-exist in the same mind.\par 2. The next supposition is, that the same act or choice may have a complex character, on account of complexity in the motives. On this let me say:—\par (1.) Motives are objective or subjective. An objective motive is that thing external to the mind that induces choice or intention. Subjective motive is the intention itself.\par (2.) Character, therefore, does not belong to the objective motive, or to that thing which the mind chooses; but moral character is confined to the subjective motive, which is synonymous with choice or intention. Thus we say a man is to be judged by his motives, meaning that his character is as his intention is. Multitudes of objective motives or considerations, may have concurred, directly or indirectly, in their influence to induce choice or intention; but the intention or subjective motive is always necessarily simple and indivisible. In other words, moral character consists in the choice of an ultimate end, and this end is to be chosen for its own sake, else it is not an ultimate end. If the end chosen be the highest well-being of God and the good of the universe—if it be the willing or intending to promote and treat every interest in the universe, according to its perceived relative value, it is a right, a holy motive, or intention. If it be anything else, it is sinful. Now, whatever complexity there may have been in the considerations that led the way to this choice or intention, it is self-evident that the intention must be one, simple, and indivisible.\par (3.) Whatever complexity there might have been in those considerations that prepared the way to the settling down upon this intention, the mind in a virtuous choice has, and can have, but one ultimate reason for its choice, and that is the intrinsic value of the thing chosen. The highest well-being of God, the good of the universe, and every good according to its perceived relative value, must be chosen for one, and only one reason, and that is the intrinsic value of the good which is chosen for its own sake. If chosen for any other reason, the choice is not virtuous. It is absurd to say, that a thing is good and valuable in itself, but may be rightly chosen, not for that but for some other reason—that God's highest well-being and the happiness of the universe are an infinite good in themselves, but are not to be chosen for that reason, and on their own account, but for some other reason. Holiness, then, must always consist in singleness of eye or intention. It must consist in the supreme disinterested choice, willing, or intending the good of God and of the universe, for its own sake. In this intention there cannot be any complexity. If there were, it would not be holy, but sinful. It is, therefore, sheer nonsense to say, that one and the same choice may have a complex character, on account of complexity of motive. For that motive in which moral character consists, is the supreme ultimate intention, or choice. This choice, or intention, must consist in the choice of a thing as an end, and for its own sake. The supposition, then, that the same choice or intention may have a complex character, on account of complexity in the motives, is wholly inadmissible.\par If it be still urged, that the intention or subjective motive may be complex — that several things may be included in the intention, and be aimed at by the mind — and that it may, therefore, be partly holy and partly sinful — I reply:—\par (4.) If by this it be meant that several things may be aimed at or intended by the mind at the same time, I inquire what things?—It is true, that the supreme, disinterested choice of the highest good of being, may include the intention to use all the necessary means. It may also include the intention to promote every interest in the universe, according to its perceived relative value. These are all properly included in one intention; but this implies no such complexity in the subjective motive, as to include both sin and holiness.\par (5.) If by complexity of intention is meant, that it may be partly disinterestedly benevolent, and partly selfish, which it must be to be partly holy and partly sinful, I reply, that this supposition is absurd. It has been shown that selfishness and benevolence consist in supreme, ultimate, and opposite choices or intentions. To suppose, then, that an intention can be both holy and sinful, is to suppose that it may include two supreme, opposite, and ultimate choices or intentions, at the same time; in other words, that I may supremely and disinterestedly intend to regard and promote every interest in the universe, according to its perceived relative value, for its own sake; and at the same time, may supremely regard my own self-interest and self-gratification, and in some things supremely intend to promote my selfish interests, in opposition to the interests of the universe and the commands of God. But this is naturally impossible. An ultimate intention, then, may be complex in the sense, that it may include the design to promote every perceived interest, according to its relative value; but it cannot, by any possibility, be complex in the sense that it includes selfishness and benevolence, or holiness and sin.\par 3. The third supposition is, that holiness may be right, or pure in kind, but deficient in degree. On this, I remark:—\par (1.) We have seen that moral character consists in the ultimate intention.\par (2.) The supposition, therefore, must be, that the intention may be right, or pure in kind, but deficient in the degree of its strength.\par (3.) Our intention is to be tried by the law of God, both in respect to its kind and degree.\par (4.) The law of God requires us to will, or intend the promotion of every interest in the universe, according to its perceived relative value, for its own sake; in other words, that all our powers shall be supremely and disinterestedly devoted to the glory of God, and the good of the universe.\par (5.) This cannot mean, that any faculty shall at every moment be kept upon the strain, or in a state of utmost tension, for this would be inconsistent with natural ability. It would be to require a natural impossibility, and therefore be unjust.\par (6.) It cannot mean that at all times, and on all subjects, the same degree of exertion shall be made; for the best possible discharge of duty does not always require the same degree or intensity of mental or corporeal exertion.\par (7.) The law cannot, justly or possibly, require more than that the whole being shall be consecrated to God—that we shall fully and honestly will or intend the promotion of every interest, according to its perceived relative value, and according to the extent of our ability.\par (8.) Now the strength or intensity of the intention must, and ought, of necessity, to depend upon the degree of our knowledge or light in regard to any object of choice. If our obligation is not to be graduated by the light we possess, then it would follow, that we may be under obligation to exceed our natural ability, which cannot be.\par (9.) The importance which we attach to objects of choice, and consequently the degree of ardor or intenseness of the intention, must depend upon the clearness or obscurity of our views, of the real or relative value of the objects of choice.\par (10.) Our obligation cannot be measured by the views which God has of the importance of those objects of choice. It is a well-settled and generally-admitted truth, that increased light increases responsibility, or moral obligation. No creature is bound to will any thing with the intenseness or degree of strength with which God wills it, for the plain reason, that no creature sees its importance or real value, as He does. If our obligation were to be graduated by God's knowledge of the real value of objects, we could never obey the moral law, either in this world or the world to come, nor could any being but God ever, by any possibility, meet its demands.\par The fact is, that the obligation of every moral being must be graduated by his knowledge. If, therefore, his intention be equal in its intensity to his views or knowledge of the real or relative value of different objects, it is right. It is up to the full measure of his obligation; and if his own honest judgment is not to be made the measure of his obligation, then his obligation can exceed what he is able to know; which contradicts the true nature of moral law, and is, therefore, false.\par If conscious honesty of intention, both as it respects the kind and degree of intention, according to the degree of light possessed, be not entire obedience to moral law, then there is no being in heaven or earth, who can know himself to be entirely obedient; for all that any being can possibly know upon this subject, is that he honestly wills or intends, in accordance with the dictates of his reason, or the judgment which he has of the real or relative value of the object chosen. No moral being can possibly blame or charge himself with any default, when he is conscious of honestly intending, willing, or choosing, and acting, according to the best light he has; for in this case he obeys the law, as he understands it, and, of course, cannot conceive himself to be condemned by the law.\par Good-willing, or intending is, in respect to God, to be at all times supreme; and in respect to other beings, it is to be in proportion to the relative value of their happiness, as perceived by the mind. This is always to be the intention. The volitions, or efforts of the will to promote these objects, may vary, and ought to vary indefinitely in their intensity, in proportion to the particular duty to which, for the time being, we are called.\par But further, we have seen that virtue consists in willing every good according to its perceived relative value, and that nothing short of this is virtue. But this is perfect virtue for the time being. In other words, virtue and moral perfection, in respect to a given at, or state of the will, are synonymous terms. Virtue is holiness. Holiness is uprightness. Uprightness is that which is just what, under the circumstances, it should be; and nothing else is virtue, holiness, or uprightness. Virtue, holiness, uprightness, moral perfection—when we apply these terms to any given state of the will—are synonymous. To talk, therefore, of a virtue, holiness, uprightness, justice, right in kind, but deficient in degree, is to talk sheer nonsense. It is the same absurdity as to talk of sinful holiness, an unjust justice, a wrong rightness, an impure purity, an imperfect perfection, a disobedient obedience.\par Virtue, holiness, uprightness, etc., signify a definite thing, and never anything else than conformity to the law of God. That which is not entirely conformed to the law of God is not holiness. This must be true in philosophy, and the Bible affirms the same thing. “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.†The spirit of this text as clearly and as fully assumes and affirms the doctrine under consideration, as if it had been uttered with that design alone.\par 4. The next supposition is, that the will, or heart, may be right, while the affections or emotions are wrong. Upon this I remark:\par (1.) That this supposition overlooks the very thing in which moral character consists. It has been shown that moral character consists in the supreme ultimate intention of the mind, and that this supreme, disinterested benevolence, good-willing or intention, is the whole of virtue. Now this intention originates volitions. It directs the attention of the mind, and therefore, produces thoughts, emotions, or affections. It also, through volition, produces bodily action. But moral character does not lie in outward actions, the movements of the arm, nor in the volition that moves the muscles; for that volition terminates upon the action itself. I will to move my arm, and my arm must move by a law of necessity. Moral character belongs solely to the intention that produced the volition that moved the muscles to the performance of the outward act. So intention produces the volition that directs the attention of the mind to a given object. Attention, by a natural necessity, produces thought, affection, or emotion. Now thought, affection, or emotion, are all connected with volition, by a natural necessity; that is, if the attention is directed to an object, corresponding thoughts and emotions must exist, as a matter of course. Moral character no more lies in emotion, than in outward action. It does not lie in thought, or attention. It does not lie in the specific volition that directed the attention; but in that intention, or design of the mind, that produced the volition, which directed the attention, which, again, produced the thought, which, again, produced the emotion. Now the supposition, that the intention may be right, while the emotions or feelings of the mind may be wrong, is the same as to say, that outward action may be wrong, while the intention is right. The fact is, that moral character is, and must be, as the intention is. If any feeling or outward action is inconsistent with the existing ultimate intention, it must be so in spite of the agent. But if any outward action or state of feeling exists, in opposition to the intention or choice of the mind, it cannot, by any possibility, have moral character. Whatever is beyond the control of a moral agent, he cannot be responsible for. Whatever he cannot control by intention, he cannot control at all. Everything for which he can possibly be responsible, resolves itself into his intention. His whole character, therefore, is, and must be, as his intention is. If, therefore, temptations, from whatever quarter they may come, produce emotions within him inconsistent with his intention, and which he cannot control, he cannot be responsible for them.\par (2.) As a matter of fact, although emotions, contrary to his intentions, may, by circumstances beyond his control, be brought to exist in his mind; yet, by willing to divert the attention of the mind from the objects that produce them, they can ordinarily be banished from the mind. If this is done as soon as in the nature of the case it can be, there is no sin. If it is not done as soon as in the nature of the case it can be, then it is absolutely certain that the intention is not what it ought to be. The intention is to devote the whole being to the service of God and the good of the universe, and of course to avoid every thought, affection, and emotion, inconsistent with this. While this intention exists, it is certain that if any object be thrust upon the attention which excites thoughts and emotions inconsistent with our supreme ultimate intention, the attention of the mind will be instantly diverted from those objects, and the hated emotion hushed, if this is possible. For, while the intention exists, corresponding volitions must exist. There cannot, therefore, be a right state of heart or intention, while the emotions, or affections, of the mind are sinful. For emotions are in themselves in no case sinful, and when they exist against the will, through the force of temptation, the soul is not responsible for their existence. And, as I said, the supposition overlooks that in which moral character consists, and makes it to consist in that over which the law does not properly legislate; for love, or benevolence, is the fulfilling of the law.\par But here it may be said, that the law not only requires benevolence, or good-willing, but requires a certain kind of emotions, just as it requires the performance of certain outward actions, and that therefore there may be a right intention where there is a deficiency, either in kind or degree of right emotion. To this I answer:—\par Outward actions are required of men, only because they are connected with intention, by a natural necessity. And no outward action is ever required of us, unless it can be produced by intending and aiming to do it. If the effect does not follow our honest endeavors, because of any antagonistic influence, opposed to our exertions, which we cannot overcome, we have, by our intentions, complied with the spirit of the law, and are not to blame that the outward effect does not take place. Just so with emotions. All we have power to do, is, to direct the attention of the mind to those objects calculated to secure a given state of emotion. If, from any exhaustion of the sensibility, or from any other cause beyond our control, the emotions do not arise which the consideration of that subject is calculated to produce, we are no more responsible for the absence or weakness of the emotion than we should be for the want of power or weakness of motion in our muscles, when we willed to move them, provided that weakness was involuntary and beyond our control. The fact is, we cannot be blameworthy for not feeling or doing that which we cannot do or feel by intending it. If the intention then is what it ought to be for the time being, nothing can be morally wrong.\par 5. The last supposition is, that a latent preference, or right intention, may co-exist with opposing or sinful volitions. I formerly supposed that this could be true, but am now convinced that it cannot be true, for the following reasons:\par (1.) Observe, the supposition is, that the intention or ruling preference may be right—may really exist as an active and virtuous state of mind, while, at the same time, volition may exist inconsistent with it.\par (2.) Now what is a right intention? I answer: Nothing short of this — willing, choosing, or intending the highest good of God and of the universe, and to promote this at every moment, to the extent of our ability. In other words — right intention is supreme, disinterested benevolence. Now what are the elements which enter into this right intention?\par ({\i a}.) The choice or willing of every interest according to its perceived intrinsic value.\par ({\i b}.) To devote our entire being, now and forever, to this end. This is right intention. Now the question is, can this intention co-exist with a volition inconsistent with it? Volition implies the choice of something, for some reason. If it be the choice of whatever can promote this supremely benevolent end, and for that reason, the volition is consistent with the intention; but if it be the choice of something perceived to be inconsistent with this end, and for a selfish reason, then the volition is inconsistent with the supposed intention. But the question is, do the volition and intention co-exist? According to the supposition, the will chooses, or wills, something for a selfish reason, or something perceived to be inconsistent with supreme, disinterested benevolence. Now it is plainly impossible, that this choice can take place while the opposite intention exists. For this selfish volition is, according to the supposition, sinful or selfish; that is, something is chosen for its own sake, which is inconsistent with disinterested benevolence. But here the intention is ultimate. It terminates upon the object chosen for its own sake. To suppose, then, that benevolence still remains in exercise, and that a volition co-exists with it that is sinful, involves the absurdity of supposing, that selfishness and benevolence can co-exist in the same mind, or that the will can choose, or will, with a supreme preference or choice, two opposites at the same time. This is plainly impossible. Suppose I intend to go to the city of New York as soon as I possibly can. Now, if, on my way, I will to loiter needlessly a moment, I necessarily relinquish one indispensable element of my intention. In willing to loiter, or turn aside to some other object for a day, or an hour, I must of necessity, relinquish the intention of going as soon as I possibly can. I may not design finally to relinquish my journey, but I must of necessity relinquish the intention of going as soon as I can. Now, virtue consists in intending to do all the good I possibly can, or in willing the glory of God and the good of the universe, and intending to promote them to the extent of my ability. Nothing short of this is virtue. if at any time, I will something perceived to be inconsistent with this intention, I must, for the time being, relinquish the intention, as it must indispensably exist in my mind, in order to be virtue. I may not come to the resolution, that I will never serve God any more; but I must of necessity relinquish, for the time being, the intention of doing my utmost to glorify God, if at any time I put forth a selfish volition. For a selfish volition implies a selfish intention. I cannot put forth a volition intended to secure an end until I have chosen the end. Therefore a holy intention cannot co-exist with a selfish volition. It must be, therefore, that in every sinful choice, the will of a holy being must necessarily drop the exercise of supreme, benevolent intention, and pass into an opposite state of choice; that is, the agent must cease, for the time being, to exercise benevolence, and make a selfish choice. For, be it understood, that volition is the choice of a means to an end; and of course a selfish volition implies a selfish choice of an end.\par Having briefly examined the several suppositions that can be made in regard to the mixed character of actions, I will now answer a few objections; after which, I will bring this philosophy, as briefly as possible, into the light of the Bible.\par {\i Objection}. Does a Christian cease to be a Christian, whenever he commits a sin.? I answer:\par 1. Whenever he sins, he must, for the time being, cease to be holy. This is self-evident. Whenever he sins, he must be condemned; he must incur the penalty of the law of God. If he does not, it must be because the law of God is abrogated. But if the law of God be abrogated, he has no rule of duty; consequently, he can neither be holy nor sinful. If it be said that the precept is still binding upon him, but that, with respect to the Christian, the penalty is forever set aside, or abrogated, I reply, that to abrogate the penalty is to repeal the precept; for a precept without penalty is no law. It is only counsel or advice. The Christian, therefore, is justified no longer than he obeys, and must be condemned when he disobeys; or Antinomianism is true. Until he repents he cannot be forgiven. In these respects, then, the sinning Christian and the unconverted sinner are upon precisely the same ground.\par 2. In two important respects the sinning Christian differs widely from the unconverted sinner:\par (1.) In his relations to God. A Christian is a child of God. A sinning Christian is a disobedient child of God. An unconverted sinner is a child of the devil. A Christian sustains a covenant relation to God; such a covenant relation as to secure to him that discipline which tends to reclaim and bring him back, if he wanders away from God. “If his children forsake my law, and walk not in my judgments; if they break my statutes and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips.†\v \v0 Ps. lxxxix. 30-34\v #230890300000-230890340000\v0 .\par (2.) The sinning Christian differs from the unconverted man, in the state of his sensibility. In whatever way it takes place, every Christian knows that the state of his sensibility in respect to the things of God, has undergone a great change. Now it is true, that moral character does not lie in the sensibility, nor in the will's obeying the sensibility. Nevertheless our consciousness teaches us, that our feelings have great power in promoting wrong choice on the one hand, and in removing obstacles to right choice on the other. In every Christian's mind there is, therefore, a foundation laid for appeals to the sensibilities of the soul, that gives truth a decided advantage over the will. And multitudes of things in the experience of every Christian, give truth a more decided advantage over his will, through the intelligence, than is the case with unconverted sinners.\par {\i Obj}. Can a man be born again, and then be unborn? I answer:\par If there were anything impossible in this, then perseverance would be no virtue. None will maintain, that there is anything naturally impossible in this, except it be those who hold to physical regeneration. If regeneration consist in a change in the ruling preference of the mind, or in the ultimate intention, as we shall see it does, it is plain, that an individual can be born again, and afterwards cease to be virtuous. That a Christian is able to apostatize, is evident, from the many warnings addressed to Christians in the Bible. A Christian may certainly fall into sin and unbelief, and afterwards be renewed, both to repentance and faith.\par {\i Obj}. Can there be no such thing as weak faith, weak love, and weak repentance? I answer:\par If you mean comparatively weak, I say, yes. But if you mean weak, in such a sense as to be sinful, I say, no. Faith, repentance, love, and every Christian grace, properly so called, do and must consist in acts of will, and resolve themselves into some modification of supreme, disinterested benevolence.\par I shall, in a future lecture, have occasion to show the philosophical nature of faith. Let it suffice here to say, that faith necessarily depends upon the clearness or obscurity of the intellectual apprehension of truth. Faith, to be real or virtuous, must embrace whatever of truth is apprehended by the intelligence for the time being. Various causes may operate to divert the intelligence from the objects of faith, or to cause the mind to perceive but few of them, and those in comparative obscurity. Faith may be weak, and will certainly and necessarily be weak in such cases, in proportion to the obscurity of the views. And yet, if the will or heart confides so far as it apprehends the truth, which it must do to be virtuous at all, faith cannot be weak in such a sense as to be sinful; for if a man confides so far as he apprehends or perceives the truth, so far as faith is concerned he is doing his whole duty.\par Again, faith may be weak in the sense, that it often intermits and gives place to unbelief. Faith is confidence, and unbelief is the withholding of confidence. It is the rejection of truth perceived. Faith is the reception of truth perceived. Faith and unbelief, then, are opposite states of choice, and can by no possibility co-exist.\par Faith may be weak also in respect to its objects. The disciples of our Lord Jesus Christ knew so little of him, were so filled with ignorance and the prejudices of education, as to have very weak faith in respect to the Messiahship, power, and divinity of their blaster. He speaks of them as having but little confidence, and yet it does not appear that they did not implicitly trust him, so far as they understood him. And although, through ignorance, their faith was weak, yet there is no evidence, that when they had any faith at all they did not confide in whatever of truth they apprehended.\par But did not the disciples pray, “Increase our faith?†I answer:\par Yes. And by this they must have intended to pray for instruction; for what else could they mean? Unless a man means this, when he prays for faith, he does not know what he prays for. Christ produces faith by enlightening the mind. When we pray for faith we pray for light. And faith, to be real faith at all, must be equal to the light we have. If apprehended truth be not implicitly received and confided in, there is no faith, but unbelief. If it be, faith is what it ought to be, wholly unmixed with sin.\par But did not one say to our Lord, “Lord, I believe, help thou my unbelief;†thus implying, that he was in the exercise both of faith and unbelief at the same time? I answer yes, but—\par 1. This was not inspiration.\par 2. It is not certain that he had any faith at all.\par 3. If he had, and prayed understandingly, he meant nothing more than to ask for an increase of faith, or for such a degree of light as to remove his doubts in respect to the divine power of Christ.\par Again, it is objected that this philosophy contradicts Christian experience. To this I reply,\par That it is absurd to appeal from reason and the Bible to empirical consciousness which must be the appeal in this case. Reason and the Bible plainly attest the truth of the theory here advocated. What experience is then to be appealed to, to set their testimony aside? Why, Christian experience, it is replied. But what is Christian experience? How shall we learn what it is? Why surely by appealing to reason and the Bible. But these declare that if a man offend in one point, he does and must, for the time being, violate the spirit of the whole law. Nothing is or can be more express than is the testimony of both reason and revelation upon this subject. Here, then, we have the unequivocal decision of the only court of competent jurisdiction in the case; and shall we befool ourselves by appealing from this tribunal to the court of empirical consciousness? Of what does that take cognizance? Why, of what actually passes in the mind; that is, of its mental states. These we are conscious of as facts. But we call these states Christian experience. How do we ascertain that they are in accordance with the law and gospel of God? Why only by an appeal to reason and the Bible. Here, then, we are driven back to the court from which we had before appealed, whose judgment is always the same.\par {\i Obj}. But it is said, this theory seems to be true in philosophy, that is, the intelligence seems to affirm it, but it is not true in fact.\par {\i Answer}. If the intelligence affirms it, it must be true, or reason deceives us. But if the reason deceives in this, it may also in other things. If it fails us here, it fails us on the most important of all questions. If reason gives false testimony, we can never know truth from error upon any moral subject. We certainly can never know what religion is or is not, if the testimony of reason can be set aside. If the reason cannot be safely appealed to, how are we to know what the Bible means? for it is the faculty by which we get at the truth of the oracles of God.\par These are the principal objections to the philosophical view I have taken of the simplicity of moral action, that occur to my mind. I will now briefly advert to the consistency of this philosophy with the scriptures.\par 1. The Bible every where seems to assume the simplicity of moral action. Christ expressly informed his disciples, that they could not serve God and mammon. Now by this he did not mean, that a man could not serve God at one time and mammon at another; but that he could not serve both at the same time. The philosophy that makes it possible for persons to be partly holy and partly sinful at the same time, does make it possible to serve God and mammon at the same time, and thus flatly contradicts the assertion of our Saviour.\par 2. James has expressly settled this philosophy, by saying, that “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.†Here he must mean to assert, that one sin involves a breach of the whole spirit of the law, and is, therefore, inconsistent with any degree of holiness existing with it. Also, “Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? So can no fountain both yield salt-water and fresh,†\v \v0 James iii. 11, 12\v #660030110000-660030110000#660030120000-660030120000\v0 . In this passage he clearly affirms the simplicity of moral action; for by the “the same place†he evidently means, the same time, and what he says is equivalent to saying, that a man cannot be holy and sinful at the same time.\par 3. Christ has expressly taught, that nothing is regeneration, or virtue, but entire obedience, or the renunciation of all selfishness. “Except a man forsake all that he hath, he cannot be my disciple.â€\par 4. The manner in which the precepts and threatenings of the Bible are usually given, shows that nothing is regarded as obedience, or virtue, but doing exactly that which God commands.\par I might go to great lengths in the examination of scripture testimony, but it cannot be necessary, or in these lectures expedient. I must close this lecture with a few inferences and remarks.\par 1. It has been supposed by some, that the simplicity of moral action has been resorted to as a theory, by the advocates of entire sanctification in this life, as the only consistent method of carrying out their principle. To this I reply:—\par (1.) That this theory is held in common, both by those who hold and those who deny the doctrine of entire sanctification in this life.\par (2.) The truth of the doctrine of entire sanctification does not depend at all upon this philosophical theory for its support; but may be established by Bible testimony, whatever the philosophy of holiness may be.\par 2. Growth in grace consists in two things:—\par (1.) In the stability or permanency of holy, ultimate intention.\par (2.) In intensity or strength. As knowledge increases, Christians will naturally grow in grace, in both these respects.\par 3. The theory of the mixed character of moral actions, is an eminently dangerous theory, as it leads its advocates to suppose, that in their acts of rebellion there is something holy, or, more strictly, there is some holiness in them, while they are in the known commission of sin.\par It is dangerous, because it leads its advocates to place the standard of conversion, or regeneration, exceedingly low—to make regeneration, repentance, true love to God, faith, etc., consistent with the known or conscious commission of present sin. This must be a highly dangerous philosophy. The fact is, regeneration, or holiness, under any form, is quite another thing than it is supposed to be, by those who maintain the philosophy of the mixed character of moral action. There can scarcely be a more dangerous error than to say, that while we are conscious of present sin, we are or can be in a state of acceptance with God.\par 4. The false philosophy of many leads them to adopt a phraseology inconsistent with truth; and to speak as if they were guilty of present sin, when in fact they are not, but are in a state of acceptance with God.\par 5. It is erroneous to say that Christians sin in their most holy exercises, and it is as injurious and dangerous as it is false. The fact is, holiness is holiness, and it is really nonsense to speak of a holiness that consists with sin.\par 6. The tendency of this philosophy is to quiet in their delusions those whose consciences accuse them of present sin, as if this could be true, and they, notwithstanding, in a state of acceptance with God.\par 7. The only sense in which obedience to moral law can be partial is, that obedience may be intermittent. That is, the subject may sometimes obey, and at other times disobey. He may at one time be selfish, or will his own gratification, because it is his own, and without regard to the well-being of God and his neighbor, and at another time will the highest well-being of God and the universe, as an end, and his own good in proportion to its relative value. These are opposite choices, or ultimate intentions. The one is holy; the other is sinful. One is obedience, entire obedience, to the law of God; the other is disobedience, entire disobedience, to that law. These, for aught we can see, may succeed each other an indefinite number of times, but co-exist they plainly cannot.\par}ïÛ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE L.\plain\par \fs30\b PERSEVERANCE OF SAINTS.\plain\par \fs28\i OBJECTIONS ANSWERED.\plain\par 1. It is said that the natural tendency of this doctrine condemns it; that it tends to beget and foster a carnal presumption in a life of sin, on the part of those who think themselves saints.\par There is, I reply, a broad and obvious distinction between the abuse of a good thing or doctrine, and its natural tendency. The legitimate tendency of a thing or doctrine may be good, and yet it may be abused and perverted. This is true of the atonement, and the offer of pardon through Christ. These doctrines have been, and are, greatly objected to by Universalists and Unitarians, as having a tendency to encourage the hope of impunity in sin. It is said by them, that to hold out the idea that Christ has made an atonement for sin, and that the oldest and vilest sinners may be forgiven and saved, tends directly to immorality, and to encourage the hope of ultimate impunity in a life of sin—the hope that, after a sinful life, the sinner may at last repent and be saved.\par Now, there is so much plausibility in this objection to the doctrine of pardon and atonement, that many sensible men have rejected those doctrines because of this objection. They have regarded the objection as unanswerable. But a close examination will show, that the objection against those doctrines is entirely without foundation; and not only so, but that the real natural tendency of those doctrines affords a strong presumptive argument in their favor.\par The telling of a convinced and self-condemned sinner, that Christ has died for his sins, and offers freely and at once to forgive all the past, has no natural tendency to beget a spirit of perseverance in rebellion; but is on the contrary the readiest, and safest, and I may add, the only effectual method of subduing him, and bringing him to immediate repentance. But suppose, on the other hand, you tell him there is no forgiveness, that he must be punished for his sins at all events, what tendency has this to bring him to immediate and genuine repentance; to beget within him the love required by the law of God? Assuring him of punishment for all his sins, might serve to restrain outward manifestations of a sinful heart, but certainly it tends not to subdue selfishness, and to cleanse the heart; whereas the offer of mercy through the death of Christ, has a most sin-subduing tendency. It is such a manifestation to the sinner of God's great love to him, his real pity for him, and readiness to overlook and blot out the past, as tends to break down the stubborn heart into genuine repentance, and to beget the sincerest love to God. and Christ, together with the deepest self-loathing and self-abasement on account of sin. Thus the doctrines of the atonement and pardon through a crucified Redeemer, instead of being condemned by their legitimate tendency, are greatly confirmed thereby. These doctrines are no doubt liable to abuse, and so is every good thing; but is this a good reason for rejecting them? Our necessary food and drink may be abused, and often are, and so are all the most essential blessings of life. Should we reject them on this account?\par It is admitted. that the doctrines of atonement and forgiveness through Christ, are greatly abused by careless sinners and hypocrites; but is this a good reason for denying and withholding them from the convicted. sinner, who is earnestly inquiring what he shall do to be saved? No indeed!\par It is also admitted, that the doctrine of the perseverance of the saints is liable to abuse, and often is abused by the carnal and deceived. professor; but is this a good reason for rejecting it, and for withholding its consolations from the tempted, tempest-tossed. saint? By no means. Such are the circumstances of temptation from within and without, in which the saints are placed in this life, that when they are made really acquainted with themselves, and are brought to a proper appreciation of the circumstances in which they are, they have but little rational ground of hope, except what is found in this doctrine. The natural tendency and inevitable consequence of a thorough revelation of themselves to themselves, would be to beget despair, but for the covenanted grace and faithfulness of God. What saint who has ever been revealed to himself by the Holy Spirit, has not seen what Paul saw when he said, “In me, that is, in my flesh, dwelleth no good thing?†Who that has been made acquainted with himself, does not know that he never did, and never will take one step towards heaven, except as he is anticipated and drawn by the grace of God in Christ Jesus? Who that knows himself does not understand that he never would have been converted, but for the grace of God anticipating and exciting the first motions of his mind in a right direction? And what true saint does not know, that such are his former habitudes, and such the circumstances of trial under which he is placed, and such the downward tendency of his own soul that although converted, he shall not persevere for an hour, except the indwelling grace and Spirit of God shall hold him up, and quicken him in the path of holiness?\par Where, I would ask, is the ground of hope for the saints as they exist in this world? Not in the fact that they have been physically regenerated, so that to fall is naturally impossible. Not in the fact that they have passed through any such change of nature as to secure their perseverance for an hour, if left to themselves. Not in the fact that they can or will sustain themselves for a day or a moment by their resolutions. Where then is their hope? There is not even a ground of probability, that any one of them will ever be saved, unless the doctrine in question be true, that is, unless the promised grace and faithfulness of God in Christ Jesus goes before, and from step to step secures their perseverance. But if this grace is promised to any saint, as his only ground of confidence, or even hope that he shall be saved, it is equally, and upon the same conditions, promised to all the saints. No one more than another can place the least reasonable dependence on anything, except the grace equally promised and vouchsafed to all. What does a man know of himself who hopes to be saved, and who yet does not depend wholly on promises of grace in Christ Jesus?\par The natural tendency of true and thorough conviction of sin, and of such a knowledge of ourselves, as is essential to salvation, is to beget and foster despondency and despair; and, as I said, the soul in this condition. has absolutely little or no ground of hope of ultimate salvation, except that which this doctrine, when rightly understood, affords. However far he may have progressed in the way of life, he sees, when he thoroughly knows the truth, that he has progressed not a step, except as he has been drawn and inclined by the indwelling grace and Spirit of Christ; and that he shall absolutely go no further in the way to heaven, unless the same gracious influence is continued, in such a sense, and to such an extent, as to overcome all the temptations with which he is beset. His only hope is in the fact, that God has promised to keep and preserve him. Nothing but God's faithfulness to his Son procured the conversion of any saint. Nothing but this same faithfulness has procured his perseverance for a day, and nothing else can render the salvation of any soul at all probable. What can a man be thinking about, or what can he know of himself, who does not know this? Unless the same grace that secures the conversion of the saints, secures their perseverance to the end, there is no hope for them. It is true, that the promises to sinners and to saints are conditioned upon their faith, and upon the right exercise of their own agency; and it is also true, that grace secures the fulfilment of the conditions of the promises, in every instance in which they are fulfilled, or they never would be fulfilled.\par We have seen that the promises of the Father to the Son secure the bestowment upon the saints of all grace to ensure their final salvation. It shocks and distresses me to hear professed Christians talk of being saved at all, except upon the ground of the anticipating, and persevering, and sin-overcoming, and hell-subduing grace of God in Christ Jesus. Why, I should as soon expect the devil to be saved, as that any saint on earth will be, if left, with all the promises of God in his hands, to stand and persevere without the drawings, and inward teachings, and over-persuading influences of the Holy Spirit. Shame on a theology that suspends the ultimate salvation of the saints upon the broken reed of their own resolutions in their best estate! Their firmest resolutions are nothing unless they are formed and supported by the influence of the Spirit of grace, going before, and exciting, and persuading to their formation and their continuance. This is everywhere taught in the Bible; and who that has considered the matter does not know, that this is the experience of every saint? Where, then, is the ground of hope, if the doctrine in question be denied?†If the foundation be destroyed, what shall the righteous do?†Where, then, is the evil tendency of this doctrine? It has naturally no evil tendency. Can the assurance of eternal salvation through the blood, and love, and grace of Christ, have a natural tendency to harden the heart of a child of God against his Father and his Saviour? Can the revealed fact, that he shall be more than a conqueror through Christ, beget in him a disposition to sin against Christ? Impossible! This doctrine, though liable to abuse by hypocrites, is nevertheless the sheet anchor of the saints in hours of conflict. And shall the children be deprived of the bread of life, because sinners will pervert the use of it to their own destruction? This doctrine is absolutely needful to prevent despair, when conviction is deep, and conflicts with temptation are sharp. Its natural tendency is to slay and keep down selfishness, to forestall selfish efforts and resolutions, and to sustain the confidence of the soul at all times. It tends to subdue sin, to humble the soul under a sense of the great love and faithfulness of God in Christ Jesus; to influence the soul to live upon Christ, and to renounce entirely and for ever all confidence in the flesh. Indeed, its tendency is the direct opposite of that asserted in the objection. It is the abuse, and not the natural tendency of this doctrine, against which this objection is urged. But the abuse of a doctrine is no reason why it should be rejected.\par 2. But it is said that real saints do sometimes fall into at least temporary backsliding, in which cases the belief of this doctrine tends to lull them into carnal security, and to prolong their backsliding, if not to embolden them to apostatize.\par To this I reply that if real Christians do backslide, they lose for the time being their evidence of acceptance with God; and withal they know that in their present state they cannot be saved. This objection is leveled rather against that view of perseverance that says, “once in grace, always in grace;†that teaches the doctrine of perpetual justification upon condition of one act of faith. The doctrine as stated in these lectures, holds out no ground of hope to a backslider, except upon condition of return and perseverance to the end. Moreover, the doctrine as here taught is, that perseverance in holiness, in the sense, that, subsequent to regeneration holiness is at least the rule, and sin only the exception, is an attribute of Christian character. Every moment, therefore, a backslider remains in sin, he must have less evidence that he is a child of God.\par But as I said, he loses confidence in his own Christianity, and in this state of backsliding he does not believe the doctrine of perseverance, as a doctrine of revelation. It is absurd to say, that while backslidden from God he still has faith in his word, and believes this doctrine as a Christian doctrine, and upon the strength of the testimony of God. He does not in this state really believe the doctrine, and therefore it is not the tendency of the doctrine when believed that harms him, but a gross abuse and perversion of it. But the perversion of a doctrine is no objection to it. The real tendency of the doctrine is to break the heart of the backslider, to exhibit to him the great love, and faithfulness, and grace of God which tend naturally to subdue selfishness, and to humble the heart. When backsliders are emboldened by this doctrine and rendered presumptuous, it is never by any other than a gross perversion and abuse of it.\par Those who persist in such objections should reflect upon their own inconsistency, in making a manifest perversion and abuse of this doctrine an objection to it, when they hold other doctrines, equally liable to abuse and equally abused, in spite of such abuse. Let such persons see, that they are practically adopting a principle, and insisting upon its application in this case, which, if carried out, would set aside the whole gospel.\par 3. It is objected, that the Bible speaks of the saints as if there were real danger of their being lost. It requires them to spend the time of their sojourning here in fear, and abounds with cautions, and warnings, and threatenings, that are certainly out of place, and not at all to be regarded, if the salvation of the saints is a revealed certainty. How, it is inquired, can we fear, if God has revealed the certainty of our salvation? Is not fear in such a case a result of unbelief? Can God reveal to us the fact, that we shall certainly be saved, and then call on us or exhort us to fear that we shall not be saved? Can he require us to doubt his word and his oath? If God has revealed the certainty of the salvation of all true saints, can any saint fear that he shall not be saved without downright unbelief? and can God approve and even enjoin such fears? If a person is conscious of possessing the character ascribed to the true saints in the Bible, is he not bound upon the supposition that this doctrine is true, to have and to entertain the most unwavering assurance that he shall be saved? Has he any right to doubt it, or to fear that he shall not be saved?\par I answer, that no true saint who has an evidence or an earnest of his acceptance with God, such as the true saint may have, has a right to doubt for a moment that he shall be saved, nor has he a right to fear, that he shall not be saved. I also add, that the Bible nowhere encourages, or calls upon the saints to fear, that they shall not be saved, or that they shall be lost. It calls on them to fear something else, to fear to sin or apostatize, lest they should be lost, but not that they shall sin and be lost. The following are specimens of the exhortations and warnings given to the saints:—\par \v \v0 Matt. xxvi. 41\v #470260410000-470260410000\v0 . “Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.â€\par \v \v0 Mark xiii. 33\v #480130330000-480130370000\v0 : “Take ye heed, watch and pray; for ye know not when the time is. 34. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35. Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at cock-crowing, or in the morning; 36. Lest, coming suddenly, he find you sleeping. 37. And what I say unto you, I say unto all, Watch.â€\par \v \v0 Luke xii. 37\v #490120370000-490120370000\v0 : “Blessed are those servants, whom the Lord when he cometh, shall find watching; verily I say unto you, That he shall gird himself, and make them to sit down to meat, and will come forth and serve them.â€\par \v \v0 1 Cor. x. 12\v #530100120000-530100120000\v0 : “Wherefore, let him that thinketh he standeth take heed lest he fall.â€\par \v \v0 1 Cor. xix. 13\v #530190130000-530190130000\v0 : “Watch ye, stand fast in the faith, quit you like men, be strong.â€\par \v \v0 Eph. v. 15\v #560050150000-560050160000\v0 : “See then that ye walk circumspectly, not as fools, but as wise, 16. Redeeming the time, because the days are evil.â€\par \v \v0 Eph. vi. 10\v #560060100000-560060110000\v0 : “Finally, my brethren, be strong in the Lord and in the power of his might. 11. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.â€\par \v \v0 Phil. i. 27\v #570010270000-570010280000\v0 : “Only let your conversation be as it becometh the gospel of Christ; that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28. And in nothing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation, and that of God.â€\par \v \v0 1 Thess. v. 6\v #590050060000-590050060000\v0 : “Therefore, let us not sleep, as do others; but let us watch and be sober.â€\par \v \v0 1 Tim. vi. 12\v #610060120000-610060120000\v0 : “Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and halt professed a good profession before many witnesses.â€\par \v \v0 2. Tim. ii. 3\v #620020030000-620020030000\v0 : “Thou therefore endure hardness, as a good soldier of Jesus Christ.â€\par \v \v0 2 Tim. iv. 5\v #620040050000-620040050000\v0 : “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.â€\par \v \v0 1 Pet. iv. 7\v #670040070000-670040070000\v0 : “But the end of all things is at hand; be ye therefore sober, and watch unto prayer.â€\par \v \v0 Matt. x. 22\v #470100220000-470100220000\v0 : “And ye shall be hated of all men for my name's sake; but he that endureth to the end shall be saved.â€\par \v \v0 John xv. 6\v #500150060000-500150060000\v0 : “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.â€\par \v \v0 Rom. ii. 6\v #520020060000-520020070000\v0 : “Who will render to every man according to his deeds; 7. To them who, by patient continuance in well-doing seek for glory, and honor, and immortality, eternal life.â€\par \v \v0 1 Cor. ix. 27\v #530090270000-530090270000\v0 : “But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.â€\par \v \v0 2 Cor. vi. 1\v #540060010000-540060010000\v0 : “We, then, as workers together with him, beseech you also that ye receive not the grace of God in vain.â€\par \v \v0 Col. i. 23\v #580010230000-580010230000\v0 : “If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven: whereof I Paul am made a minister.â€\par \v \v0 Heb. iii. 6\v #650030060000-650030060000\v0 : “But Christ as a Son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. \v \v0 12\v #650030120000-650030140000\v0 . Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.â€\par \v \v0 Heb. iv. 1\v #650040010000-650040010000\v0 : “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. \v \v0 11\v #650040110000-650040110000\v0 . Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.â€\par \v \v0 2 Pet i. 10\v #680010100000-680010100000\v0 : “Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall.â€\par \v \v0 Rev. ii. 10\v #730020100000-730020110000\v0 . “Fear none of those things which thou shalt suffer; behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a crown of life. 11. He that hath an ear, let him hear what the Spirit saith unto the churches; he that overcometh shall not be hurt of the second death. \v \v0 17\v #730020170000-730020170000\v0 . He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. \v \v0 26\v #730020260000-730020260000\v0 . And he that overcometh, and keepeth my words unto the end, to him will I give power over the nations.â€\par \v \v0 Rev. xxi. 7\v #730210070000-730210070000\v0 : “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.â€\par \v \v0 1 Pet. i. 17\v #670010170000-670010170000\v0 : “And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.â€\par I find no instance in the Bible in which the saints are enjoined or exhorted to fear that they shall actually be lost; but, on the contrary, this kind of fear is everywhere, in the word of God, discountenanced and rebuked, and the saints are exhorted to the utmost assurance that Christ will keep and preserve them to the end, and finally bestow on them eternal life. They are warned against sin and apostacy, and are informed that if they do apostatize they shall be lost. They are expressly informed, that their salvation is conditioned upon their perseverance in holiness to the end. They are also called upon to watch against sin and apostacy; to fear both, lest they should be lost.\par \v \v0 Heb. iv. 1\v #650040010000-650040010000\v0 : “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.â€\par \v \v0 Heb. vi. 1\v #650060010000-650060060000\v0 : “Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2. Of the doctrine of baptism, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3. And this will we do, if God permit. 4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; 5. And have tasted the good word of God, and the powers of the world to come, 6. If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.â€\par \v \v0 Heb. iii. 12\v #650030120000-650030140000\v0 : “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.â€\par They are required to fear to sin, but not to fear that they shall sin in any sense that implies any expectation of sinning. They are to fear to apostatize, but not to expect, or fear that they shall apostatize. They are to fear to be lost, but not that they shall be lost. To fear to sin lest we should be lost, is a very different thing from fearing that we shall sin and shall be lost. There is just as much need of our fearing to sin, and of fearing to be lost, as there would be if there were no certainty of our salvation. When we consider the nature of the certainty of the salvation of the saints, that it is only a moral and conditional certainty, we can see the propriety and the necessity of the warnings and threatenings which we find addressed to them in the Bible. The language of the Bible is just what it might be expected to be, in case the salvation of the saints were certain, with a moral and conditional certainty.\par But again: this objection is based upon a gross error in respect to the philosophy of moral government. Moral law exists with its sanctions as really in heaven as on earth, and its sanctions have in heaven the very influence that they ought to have on earth. It is as true in heaven as on earth, that the soul that sinneth shall die. Now, can the sanctions of law exert no influence in heaven? I suppose no reasonable person will doubt the certainty, and the known certainty of the perseverance of all saints there. But if they are certain that they shall not sin and fall, can they not be the subjects of fear in any sense? I answer, yes. They are naturally able to sin, and may be sometimes placed under circumstances where they are tempted to selfishness. Indeed, the very nature of mind renders it certain, that the saints will always have need of watchfulness against temptation and sin.\par Now, it is the design of the sanctions of law in all worlds to produce hope on the one hand, and fear on the other; in holy beings the hope of reward, and the fear to sin lest they should perish. This hope and fear in a being duly influenced by them, is not selfishness. It is madness and desperate wickedness not to be influenced by them. Our reason affirms that we ought to be influenced by them, that our own salvation is of infinite value, and that our damnation were an infinite evil. It therefore affirms that we ought to secure the one and to avoid the other. This is law both on earth and in heaven. This we are not to do selfishly, that is, to seek our own salvation, or to avoid our own damnation, exclusively or only, but to seek to save as many as possible; to love our neighbor as ourselves, and ourselves as our neighbor. In all worlds the sanctions of law ought to have their influence, and with holy beings they have. Holy beings are really subjects of fear to sin, and to be lost, and are the only beings who have the kind of fear which God requires, and which it is the design of the sanctions of law and of the gospel to inspire. What! Are we to be told that a certainty of safety is wholly inconsistent with every kind and degree of fear? What, then, is the use of law in heaven? Must a man on earth or in heaven doubt whether he shall have eternal life, in order to leave room for the influence of moral law, and of hope, and of fear, or in order to leave play for the motives of moral government? There is room for the same fear in heaven that ought to be on earth. No one has a right to expect to violate the precept, and thereby incur the penalty of law. But every one is bound to fear to do so. The penalty was never designed on earth, any more than it is in heaven, to beget a slavish fear, or a fear that we shall sin and be damned; but only a fear to sin and be damned. A fear to sin and to be lost, will, to all eternity, no doubt, be a means of confirming holy beings in heaven. The law will be the same there as here. Free agency will be the same there as here. Perseverance in holiness will be a condition of continued salvation there as really as here. There may, and doubtless will, be temptations there as well as here. They will, therefore, need there substantially the same motives to keep them that they need and have here. There will there be laws and conditions of continued bliss as here. There will be the same place, and in kind, if not in degree, the same occasion for fear there that there is here. I say again, that the objection we are considering, overlooks both the true philosophy of mind, and of the influence of the sanctions of moral law.\par The objection we are considering is based upon the assumption that warnings, exhortation to fear, etc., are inconsistent with the revealed certainty of the salvation of the saints. But does not the Bible furnish abundant instances of warning in cases where the result is revealed as certain? The case of Paul's shipwreck is in point. This case has been once alluded to, but I recur to it for the sake of illustration in this place. God, by Paul, revealed the fact, that no life on board the ship should be lost. This he declared as a fact, without any revealed qualification or condition. But when the sailors, who alone knew how to manage the ship, were about to abandon her, Paul informs them that their abiding in the ship was a condition of their salvation from death. The means were really as certain as the end; yet the end was conditioned upon the means, and if the means failed, the end would fail. Therefore Paul appealed to their fears of death to secure them against neglecting the means of safety. He did not intend to excite in them a distrust of the promise of God, but only to apprise them of the conditional nature of the certainty of their safety which had been revealed to them, and thus cause them at once to fear to neglect the means, and to confide in the certainty of safety in the diligent use of them. But this is a case, be it understood, directly in point, and by itself affords a full answer to the objection under consideration. It is a case where a revealed certainty of the event was entirely consistent with warning and threatening. Nay, it is a case where the certainty, though real, was dependent upon the warning and threatening, and the consequent fear to neglect the means. This case is a full illustration of the revealed certainty of the ultimate salvation of the saints; and were there no other case in the Bible where warning and, threatening are addressed to those whose safety is revealed, this case would be a full answer to the assertion, that warnings and threatenings are inconsistent with revealed certainty. Paul feared to have the means of safety neglected, but he did not fear that they really would be, because he knew that they would not.\par To the pertinency of this case as an illustration, it is objected, that the prophet pronounced the destruction of Nineveh in forty days to be certain, as really as Paul in this case revealed the certainty of the safety of all on board the ship; therefore, it is contended that Paul did not intend to reveal the result as certain, because when a revelation was made respecting the destruction of Nineveh, in just as unqualified terms, the event showed that it was not certain. To this I reply, that in the case of Jonah, it is manifest from the whole narrative that neither Jonah nor the Ninevites understood the event as unconditionally certain. Jonah expressly assigned to God his knowledge of the uncertainty of the event, as an excuse for not delivering his message. So the people themselves understood, that the event might not be certain, as their conduct abundantly shows. The difference in the two cases is just this: one was a real and a revealed certainty, and the other was neither. Why then should this case be adduced as setting aside that of the shipwreck? But it is said, that no condition was revealed in the one case more than in the other. Now so far as the history is recorded, no mention is made in the case of Nineveh, that Jonah intimated that there was any condition upon which the destruction of the city could be avoided: yet it is plain, that both Jonah and the Ninevites understood the threatening to be conditional, in the sense of the event's being uncertain. Jonah himself did not expect it with much certainty. But in the case of Paul, he expressly affirms, that he believed God that it should be as he had declared, that there should be the loss of no man's life, and he encouraged them to believe the same thing. Paul understood the end to be certain, though he knew, and soon informed them, that the certainty was a moral one, and conditioned upon the diligent use of means. The two cases are by no means parallel. It is true that Nineveh would have been destroyed, had they not used the appropriate means to prevent it; and the same is true of the ship's crew; and it is also true that, in both cases, it was really certain that the means would not be neglected; yet in one case, the certainty was really understood to be revealed, and was believed in, and not in the other. Now observe, the point to be illustrated by reference to this case of shipwreck. It is just this: Can a man have any fear, and can there be ground and need of caution and fear, where there is a real and revealed, and believed or known certainty? The objection I am answering is, that, if the salvation of the saints is certain, and revealed as such, and is believed to be certain, there is then no ground of fear, and no necessity or room for warning, threatening, etc. But this case of shipwreck is one in which all these things meet.\par (1.) The event was certain, and of course the conditions were sure to be fulfilled.\par (2.) The certainty was revealed.\par (3.) It was believed. Yet,\par (4.) There was warning, and threatening, and fear, to neglect the means. But these things did not all meet in the case of Jonah and the Ninevites. In this case,\par (1.) It was not certain that the city would be destroyed.\par (2.) It was not understood to be revealed as certain.\par (3.) It was not believed to be certain.\par Why, then, I ask again, should these cases be taken as parallels?\par Paul repeatedly speaks of his own salvation as certain, and yet in {\i a }manner that conditionates it upon his perseverance in faith and obedience to the end. He says:—\par \v \v0 Phil. i. 19\v #570010190000-570010190000\v0 : “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ. 25. And having this confidence, I know I shall abide and continue with you all, for your furtherance and joy of faith.â€\par \v \v0 2 Tim. iv. 18\v #620040180000-620040180000\v0 : “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory forever and ever.â€\par In this place it is plain, that he regarded his perseverance and ultimate salvation, by and through the grace of God, as certain. Paul everywhere, as every attentive reader of the Bible knows, renounces all hope but in the indwelling grace and Spirit of Christ. Still he felt confident of his salvation. But if he had no confidence in himself, on what was his confidence based? Again:—\par \v \v0 2 Tim. i. 12\v #620010120000-620010120000\v0 : “For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.â€\par Here again Paul expresses the fullest confidence of his own salvation. He did not merely intend to say that Christ was able, if he was disposed, to keep that which he had committed to him, but he assumed his willingness and asserted his ability, as the ground of his confidence. That he here expressed entire confidence in his ultimate salvation, cannot reasonably be doubted. He did not say that he was persuaded that Christ was able to save him, if he persevered; but his confidence was founded in the fact, that Christ was able to secure his perseverance. It was because he was persuaded that Christ was able to keep him, that he had any assurance, and I might add even hope, of his own salvation. The same reason he assigned as the ground of confidence that others would be saved. To the Thessalonians he says, \v \v0 2 Thess. iii. 3\v #600030030000-600030030000\v0 : “But the Lord is faithful, who shall establish you, and keep you from evil.†Again, Jude says, \v \v0 ver. 24\v #720010240000-720010240000\v0 : “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.†Again, Peter says, of all the elect or saints, \v \v0 1 Peter i. 5\v #670010050000-670010050000\v0 : “Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.†Thus we see, that the ground of confidence with the apostles was, that God and Christ could and would keep them, not without their own efforts, but that he would induce them to be faithful, and so secure this result. The same was true of Christ, as is manifested in his last prayer for them. \v \v0 John xvii. 15, 16\v #500170150000-500170150000#500170160000-500170160000\v0 : “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world.†But the apostles frequently express their confidence, both in the certainty of their own salvation, and also in the salvation of those to whom they wrote. Paul says, \v \v0 1 Cor. ix. 26, 27\v #530090260000-530090260000#530090270000-530090270000\v0 : “I therefore so run, not as uncertainly, so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.†Here he expresses the fullest confidence that he shall win the crown, but at the same time recognizes the condition of his salvation, and informs us that he took care to fulfil it, lest he should be a castaway.†He says, \v \v0 verse 26\v #530090260000-530090260000\v0 : “I therefore so run, not as uncertainly, so fight I, not as one who beateth the air.†He alludes to the Olympic games, and in this connection says, \v \v0 verses 24 and 25\v #530090240000-530090240000#530090250000-530090250000\v0 : “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible.†He then adds, \v \v0 verses 26 and 27\v #530090260000-530090260000#530090270000-530090270000\v0 : “I therefore so run, not as uncertainly, so fight I not as one that beateth the air: But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.â€\par Of those who ran in these games, but one could win the prize. But not so in the Christian race: here all might win. In those games, because but one could possibly win, there was much uncertainty in respect to whether any one in particular could win the prize. In the Christian race there was no need of any such uncertainty. As it respected himself he says, “I therefore so run, not as uncertainly, so fight I, not as one that beateth the air:†that is, I do not run with any uncertainty or irresolution, because of uncertainty in respect to whether I shall win the prize. Nor do I fight as one that beateth the air, or as one who fights uncertainly or in vain; but while I have this confidence, I keep under my body. It has been denied that Paul intended to express a confidence in his salvation in this place; but this cannot be reasonably denied. He was speaking in this connection of the Christian race, and of the conditions of winning the victor's crown. He affirms that there was no real uncertainty whether he should win the crown. In the Olympic games there was uncertainty, because but one could win; but here no such ground of uncertainty existed; and, moreover, with him there was no real uncertainty at all, while at the same time he understood the conditional nature of the certainty, and kept under his body, etc. Can any one suppose that Paul really had any doubt in regard to his own ultimate salvation? Now observe, these passages in respect to Paul are not adduced to prove that all saints will be saved; nor that, if Paul was sure of his salvation, therefore all saints may be. To prove this is not my present design, but simply to show, that while Paul was sure, and had no doubt of his ultimate salvation, he yet feared to neglect the means. He was not disheartened in the Christian race with a sense of uncertainty, as they who ran in the Olympic games. He was not, as they might be, irresolute on account of their great uncertainty of winning. He expected to win, and yet he dared not neglect the conditions of winning. Nay, he expected to win, because he expected to fulfil the conditions; and he expected to fulfil the conditions, not because he had any confidence in himself, but because he confided in the grace and Spirit of God to secure his perseverance. Nevertheless, he kept under his body, and feared self-indulgence, lest he should be a castaway.\par Paul affirms of the Thessalonians, that he knew their election of God. \v \v0 1 Thess. i. 14\v #600020010000-600020030000\v0 : “Knowing, brethren beloved, your election of God.†In both his epistles to this church, he often speaks of them in a manner that implies, that he regarded their salvation as certain, and yet he also frequently warns and exhorts them to faithfulness, and to guard against being deceived by false teachers, etc. \v \v0 2 Thess. ii. 1-3\v #600020010000-600020030000\v0 : “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.†He addresses the same strain of exhortation to them that he does to all Christians, and plies them with admonition and warning, just as might be expected, considering the moral and conditional nature of the certainty of their salvation.\par In writing to the Philippians, he says, \v \v0 Phil. i. 6, 7\v #570010060000-570010060000#570010070000-570010070000\v0 : “Being confident of this very thing, that he which hath began a good work in you, will perform it until the day of Jesus Christ. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye are all partakers of my grace.†Here he expresses the confidence of an inspired apostle, that Christ would secure their salvation. But yet in the \v \v0 2d chapter, 12th and 13th verses\v #570020120000-570020120000#570020130000-570020130000\v0 , he says: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; For it is God which worketh in you, both to will and to do of his good pleasure.†Here he warns them to work out their salvation with fear and trembling. There is no stronger passage than this, where the saints are exhorted to fear; and mark, this is addressed to the very persons of whom he had just said, \v \v0 i. 6\v #570010060000-570010060000\v0 : “Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.†Almost at the same breath he expresses the confidence of an inspired apostle, that he who had begun a good work in them would carry it on until the day of Jesus Christ; that is, that he would surely save them; and at the same time exhorts them to “work out their salvation with fear and trembling.†Paul also addresses the church at Ephesus as follows:—\par \v \v0 Eph. i. 1\v #560010010000-560010120000\v0 : “Paul an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ: 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4. According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love: 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8. Wherein he hath abounded toward us in all wisdom and prudence; 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10. That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him: 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12. That we should be to the praise of his glory, who first trusted in Christ.â€\par Now, let any one read the epistle through, and he will find, that these same elect persons are addressed throughout with precept, exhortation, and warning, just as all other saints throughout the Bible. To quote the instances of this were only to quote much of the epistle. Indeed this is the common usage of the inspired writers, to address the saints as the elect of God, as persons whose salvation was secure as a matter of fact, but whose salvation was after all conditionated upon their perseverance in holiness; and they hence proceed to warn, admonish, and exhort them, just as we might expect when we consider the nature of the certainty of which they were speaking.\par But if it be still urged, that the fact of election is not revealed in any case to the individuals who compose the elect; that if the fact of election were revealed to any one, to him threatenings and warnings would be out of place; I reply, that this is only saying, that if certainty is revealed as such at any time, and in respect to anything, then warnings, and threatenings, and fears, are wholly out of place. But this is not true, as we have seen in the case of the shipwreck. Here the certainty was revealed to the individuals concerned, and accredited. Christ also revealed to his apostles the fact of their election, as we have seen, also to Paul. Can any one reasonably call in question the fact, that the apostles understood well their election of God, not only to the apostleship, but also to eternal life? Observe again, what Paul says in writing to the church at Ephesus, in the passage which has just been quoted.\par Here he expressly recognizes himself as one of the elect, as he does elsewhere, and as the apostles always do, directly or by way of implication, and yet Paul and the other apostles did not feel that warning, and watchfulness, and fear to sin were at all out of place with them.\par Job speaks as if the certainty of his salvation had been revealed to him. He says:\par \v \v0 Job xix. 23\v #220190230000-220190230000\v0 : “For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. \v \v0 26\v #220190260000-220190270000\v0 . And though after my skin worms destroy this body, yet in my flesh shall I see God: 27. Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.â€\par Can any one suppose that Job regarded threatenings, and warnings, and fear to sin, as out of place with him? It is generally admitted, that there is such a thing as the full assurance of faith or hope, or as attaining to the certain knowledge that salvation is secure to us. But would a saint who has made this attainment be less affected than others by all the threatenings, and warnings, and exhortations to fear, found in the Bible? Would such souls cease to tremble at the word of God? Would they cease to pass their time of sojourning here with fear? Would they cease to “work out their salvation with fear and trembling?†Would God no longer regard them as belonging to the class of persons mentioned in \v \v0 Isa. lxvi. 1\v #290660010000-290660010000\v0 : “For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is of a contrite spirit, and trembleth at my word?â€\par Christ prayed for the salvation of his apostles, in their presence, in such a manner as to leave no room for them to doubt their ultimate salvation, if they expected his prayers to be answered. He did the same with respect to all that should believe on him through their word. Now will you affirm, that they who are conscious of believing in Jesus, must cease to have confidence in the efficacy of his prayers, before they can feel the power, and propriety, and influence of warnings, and threatenings, and the various motives that are addressed to the elect of God to preserve them from falling? The supposition is preposterous. What Must we doubt the efficacy of his prayers, in order to credit and appreciate the force of his warnings? In fact, the more holy any one is, and the more certain he is of his eternal salvation, the more does sin become an object of loathing, of fear, and even of terror, to him. The more holy he is, the more readily he trembles at the word of God, and the more sensibly and easily he is affected by a contemplation of sin and divine wrath, the more awful and terrible these things appear to him, and the more solemnly do they affect him, although he has the fullest assurance that he shall never taste of either sin or hell. It is true, indeed, as we shall have occasion to remark hereafter, that in general, the Bible assumes that individuals are not sure of their salvation, and upon that assumption proceeds to warn them.\par But still it is insisted that, if the end is certain, so are the means; and if one is revealed as certain, so is the other; and that therefore it is absurd, and implies unbelief, to fear that we shall neglect the means, or that either the end or means will fail. But as we have said, to fear to neglect the means, and to fear that we shall neglect them, are not the same. We are naturally able to neglect them, and there is just as much real danger of our neglecting them, as there would be if no revelation were made about it, unless the revelation of the certainty of their use be a means of securing the use of them. We are therefore to fear to neglect them. There is, in fact, as much real danger of our neglecting the means of our salvation, as there is that any event whatever will be different from what it turns out to be. There is no more real danger in one case than in the other; but in one case the certainty is revealed, and in the other not. Therefore, when the certainty is not revealed, it is reasonable to fear that the event will not be as we desire, and as it ought to be. But in the other,—that is, when the certainty is revealed, we have no right to fear that it will be otherwise than as revealed, nor to fear that the means will in fact be neglected; but in all such cases we should fear to neglect the means, as really and as much, as if no revelation of certainty had been made; just as Paul did in the case of his shipwreck.\par Again, it is inquired, are we not to fear that any of the saints will be lost, and pray for them under the influence of this fear? I answer, no. The saints are the elect. None of God's elect will be lost. We are to pray for them as Christ prayed for his apostles, and as he prayed for all believers, not with the fear that they will be lost, for this were praying in unbelief; but we are to pray for all persons known to be saints, that they may persevere unto the end and be saved, with confidence that our prayer will be answered. But it is said, that Paul expressed doubts in regard to the salvation of the churches in Galatia. I answer, that he expressed no doubt in respect to their ultimate salvation; he says, “I desire to be present with you now, and to change my voice; for I stand in doubt of you.†\v \v0 Gal. iv. 20\v #550040200000-550040200000\v0 . In the margin it reads, “I am perplexed for you.†He says in the next chapter: “I have confidence in you through the Lord, that ye will be none otherwise minded; but he that troubleth you shall bear his judgment, whosoever he be.†\v \v0 Gal. v. 10\v #550050100000-550050100000\v0 : Paul set himself zealously to reclaim these churches from error, and expresses full confidence of the result; and no where, that I see, intimates, that he doubted whether they would finally be saved.\par But it is said still, that if the salvation of all the saints is secured, and this certainty is revealed, there is no real danger of their either neglecting the necessary means, or of their being lost, and therefore warnings, and threatenings, and fears are vain; and that the certainty being granted, it is irrational and impossible to fear, without doubting the truth of God; that certainty is certainty, and it matters not at all of what kind the certainty is; that if it be granted that the event is certain, all danger, and of course all cause of fear, is out of the question.\par To this form of the objection I reply, that it proceeds upon the assumption, that there is no danger of the saints falling, if God has revealed the certainty of their ultimate salvation. But what do we mean by danger? It has already been said, that all events are certain, in the sense that it is and was from eternity as really certain that they will be, and how they will he; and that all their circumstances and conditions are, and eternally were, as certain as they ever will be. So that there never is any real danger, in the sense of uncertainty, that any event will be otherwise than it turns out in fact to be. By danger, then, is not meant that there is really any uncertainty in respect to how anything will be. But all that can properly be intended by danger is, that there is a natural possibility, and, humanly speaking, a probability, that it may be otherwise than as we desire; that this is probable in the sense that there is, humanly speaking, from the circumstances of the case, and so far as we can judge, from the course of events, a probability that a thing may not occur as we would have it.\par Now, a natural possibility always exists in respect to the falling and final destruction of the saints; and in most cases at least, the circumstances are such that, humanly speaking, and aside from the grace of God, there is not only real danger, but a certainty that they will fail of eternal life. There are, humanly speaking, many chances to one that they will fall and be lost. Now, this danger is as real as if nothing of certainty had been revealed. The event would have been as certain without the revelation of the certainty as with it, unless it be true, which I suppose in many cases is the fact, that the revelation of the certainty helps to secure their perseverance.\par But thus far I have replied to the objection, upon the assumption, that the certainty of the salvation of the saints is revealed, in the sense that individual saints may know the certainty of their own salvation. I have shown, as I trust, that admitting this to be true, yet the nature of the certainty leaves abundant room for the influence of a wholesome sense of danger, and for the feeling of hope and fear. But the fact is, that in but few cases comparatively does it appear, that the certainty is revealed to the individuals as such. The salvation of all true saints is revealed, as we have seen, and the characteristics of true saints are revealed in the Bible. So that it is possible for individual saints to possess a comfortable assurance of salvation, upon the knowledge that they are saints. And as was shown, it is doubtless true that in some cases, in the days of inspiration, and not improbably in some cases since the Bible was complete, individuals have had a direct revelation by the Holy Spirit that they were saints, and accepted of God.\par But in the great majority of cases in all time hitherto, the saints have had no personal and clear revelation of their being saints, and no evidence of it, except what they gather from an experience that in their view accords with the Bible description of the character of the saints. When Peter addressed his epistles to the elect saints, for example, although he regarded the elect as certain of salvation, yet he did not distinguish and address individuals by name; but left it for them to be satisfied of their own election and saintship, by their own consciousness of possessing the character that belongs to the saints. He did not reveal to any one in particular the fact of his own election. This was for the most part true of all the letters written to the churches. Although they were addressed as a body, as elect, and as saints, yet from this they were not to infer, that they were all saints or elect, but were to learn that fact, and who were real saints, from their conscious character.\par We have seen, in another place, that the Bible represents perseverance, in the sense already explained, as an attribute of Christian character; and therefore no one can have evidence that he is a saint, any farther than he is conscious of abiding in obedience. If saints do abide in the light, and have the assurance that they are saints, we have seen the sense in which they may be influenced by hope and fear, and the sense in which moral law with its sanctions may be useful to them. But when a saint shall backslide, he must lose the evidence of his being a saint, and then all the warnings and threatenings may take full effect upon him. He finds himself not persevering, and has of course to infer that he is not a saint; and the doctrine of the perseverance of the saints can be no comfort to him. It is in fact against him; for this doctrine is, that the saints do persevere; every day he lives in backsliding, it becomes less evident that he is a saint. The Bible is manifestly written, for the most part, upon the assumption, that individual saints do not certainly know their election, and the certainty of their own salvation. It therefore addresses them, as if there were real uncertainty in respect to their salvation; that is, as if, as individuals, they were not certain of salvation. It represents the salvation of real saints as certain, but represents many professed saints as having fallen, and warns them against presumption and self-deception, in the matter of their profession, privileges, and experience. It represents the danger of delusion as great, and exhorts them to examine and prove themselves, and see whether they are truly saints. The warnings found in the Bible are, for the most part, evidently of this kind; that is, they assume that individuals may deceive themselves, and presumptuously assume their own election, and saintship, and safety, from their privileges, relations, and experiences. Inspiration, therefore, proceeds to warn them, assuming that they do not know the certainty of their own individual salvation. We shall by and by have occasion to examine some passages that will illustrate and confirm this remark.\par There is, therefore, I apprehend, no real difficulty in accounting for the manner in which the Bible is written, upon the supposition that the doctrine under consideration is true. But on the contrary, it appears to me, that the scriptures are just what might be expected, if the doctrine were true. When we consider the nature of the certainty in all cases, and also that the great mass of professed Christians have no certain revelation of their being real saints, that there is so much real danger of deception, in regard to our own characters, and that so many are and have been deceived;—I say, when we consider these things, there can be no difficulty in accounting for the manner in which both professors and real saints are addressed in the word of God.\par}ÜÐ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE LI.\plain\par \fs30\b PERSEVERANCE OF SAINTS.\plain\par \fs28\i FURTHER OBJECTIONS ANSWERED.\plain\par 4. A fourth objection to this doctrine is, that if, by the perseverance of the saints is intended, that they live anything like lives of habitual obedience to God, then facts are against it.\par To this objection I reply: that by the perseverance of the saints, as I use these terms, is intended that, subsequently to their regeneration, holiness is the rule of their lives, and sin only the exception. But it is said, that facts contradict this.\par (1.) The case of king Saul is brought forward as an instance in point to sustain the objection.\par To this I reply: that it is far from being clear that Saul was ever a truly regenerate man. He appears, in connection with his appointment to the throne of Israel, to have been the subject of divine illuminations, in so far as to be much changed in his views and deportment, and as to have had another heart, in so much that he prophesied, etc.; but it is nowhere intimated that he became a truly regenerate man, a truly praying child of God. Similar changes are not unfrequently witnessed in men, and changes evidently brought about by the illuminations of the Holy Spirit, where there is no good reason to believe that the subjects of them were truly regenerated. From the history of Saul, subsequent to the change of which we are speaking, we gather absolutely nothing that looks like true piety. His case therefore cannot properly be brought as an objection to the doctrine in question, for the plain reason, that evidence is wanting that he ever was a saint. His prophesying, as is evident from the connection in which it is spoken of, was merely speaking fervently upon religious subjects. He was so much enlightened, as to manifest for a time considerable excitement upon the subject of religion, and as to mingle with the schools of the prophets, and take an interest in their exercises. But this was only similar to what we often witness, when the end, and indeed when all the circumstances, duly considered, show clearly that true regeneration has not taken place. Who has not seen men have, for the time being, another, but not a holy, heart?\par (2.) It is said, that David did not persevere in obedience, in the sense that obedience was his rule, and sin only the exception. To this I reply \par (i.) It is not pretended that there is any doubt respecting the final salvation of David.\par (ii.) That David did not persevere, in the sense above defined, wants proof. His Psalms, together with his whole history, show that he was a highly spiritual man. He was an eminent type of Christ, and, for a man in his circumstances, was a remarkable saint. To be sure, David practiced polygamy, and did many things that in us, under the light of the gospel, would be sin. But it should be considered, that David lived under a dispensation of comparative obscurity, and therefore many things which would now be unlawful and sinful, were not so in him. That David, with comparatively few exceptions, lived up to the light he had, cannot be reasonably called in question. He is said to have been a man after God's own heart. I know this is said of him as a king, but I know also that, as king this could not have been said of him, unless he had feared and served the Lord, and in the main lived up to the light with which he was surrounded.\par (3.) It is also said, that Solomon king of Israel did not persevere, in the sense contended for in this discourse.\par Of Solomon I would say, that he at one period of his life, for how long a time it does not appear, fell into grievous backsliding, and appears in some sense to have tolerated idolatry. His final apostacy has been inferred from the fact, that idolatry was practiced in Israel, after his supposed repentance; and until the end of his life, the people were allowed to offer sacrifices, and to burn incense in the high places, and therefore his repentance was not genuine.\par To this I reply, that the same was true also during the reign of several of the pious kings who succeeded him, and is probably to be accounted for by the fact, that neither Solomon nor his successors had, far a considerable time, political power or influence enough to abolish idolatry altogether. The people were greatly divided in their religious views and worship. Many were the priests and devotees of the groves and high places, and multitudes of the high and more influential classes slave to their idols. It was a very difficult matter to put an effectual stop to idolatry, and perhaps was impossible in Solomon's day, and for a long time after. Solomon's idolatrous wives and concubines had doubtless exerted great influence in rendering idolatry popular with the people, and it was not until several generations had passed away, that the pious kings seem to have had sufficient political power to banish idolatry from the nation. Solomon's final apostacy, then, cannot be inferred from the fact, that idolatry continued to be practiced in the nation until long after his death. There is no reason to believe that he continued to practice it himself.\par But, from the writings of Solomon, we may gather sufficient evidence that, in the general, he did not live a wicked life, though he fell into many grievous sins. His {\i Ecclesiastes }seems to have been written after he was reclaimed from backsliding, as appears from the fact, that the book contains many statements of his views and experiences while in his wanderings from God. It appears to me, that the book is inexplicable upon any other supposition. In his wanderings from God, as is common, he fell into great doubts and embarrassments in regard to the works and ways of God. He became sceptical, and in the book under consideration, he states the sceptical views that he had entertained. But the book, as a whole, contains conclusive evidence of piety at the time it was written. This probably will not be called in question.\par (4.) Observation, it is said, conflicts with the doctrine in question. So far as human observation can go, I admit that this is so; that many persons seem to be born again, and to run well for a time, and afterwards fall, and apparently live and die in sin. But it should be remarked, that observation cannot be conclusive upon this subject, because we cannot certainly know, that any of the cases just alluded to are real conversions to God. Hence the objection fails of conclusiveness. Were it certainly known, that such persons were truly regenerated, and that afterwards they fall away and live in sin, and die in that state, it would follow, that the doctrine, at least in the form in which I have stated it, cannot be true. But this is not, and cannot be certainly known by observation. If, as I trust, it has been found to be true, in our examination, that the Bible plainly teaches the doctrine in question, in the form in which I have stated it, it must follow of course that observation cannot disprove it, for the reason that it is not a question that lies within the reach of observation, in such a sense as to admit of certainty, or of any such kind or degree of evidence as to shake the sure testimony of the Bible.\par 5. But an appeal is also made to consciousness to overthrow this doctrine. It is said, that the real saints, at least in some instances, know themselves to have lived a great part of their lives in sin, and even by far the greater part of their days subsequent to regeneration.\par This objection or assertion may be answered substantially as was the last. It is true, indeed, that the saints may know themselves to have been regenerated; and it is also true, that many may think they know this when they are deceived. A man may know himself to be awake, but from this it does not follow that no one can think himself awake while he is asleep. But since upon examination, it has been found that the Bible plainly teaches the doctrine of the saints' perseverance, in the sense in which I have defined it, we must of course yield the objection founded on experience, and grant that such experiences can weigh nothing against the testimony of God. The objection of course cannot be conclusive; for it is not one of the nature that admits of no error or doubt. The Bible defines all the essential attributes of Christian character. Now, if upon examination, perseverance in the sense here insisted on is proved to be one of them, it is absurd to array against the doctrine the consciousness of not persevering. It is to assume that we, and not the Bible, can decide who is a Christian, and what arc the essential attributes of Christian character.\par 6. But it is also objected to the doctrine of the perseverance of the saints, that several passages of scripture plainly teach that some real saints have fallen away and been lost. I will therefore now proceed to the examination of those passages upon which the principal reliance is placed to disprove this doctrine. The first one which I shall notice is found in \v \v0 1 Cor. x. 1\v #530100010000-530100120000\v0 : “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2. And were all baptized unto Moses in the cloud and in the sea; 3. And did all eat of the same spiritual meat; 4. And did all drink the same spiritual drink; (for they drank of that spiritual rock that followed them, and that rock was Christ); 5. But with many of them God was not well pleased, for they were overthrown in the wilderness. 6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7. Neither be ye idolaters, as were some of them, as it is written; The people sat down to eat and drink, and rose up to play. 8. Neither let us commit fornication as some of them committed, and fell in one day three and twenty thousand. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come. 12. Wherefore, let him that thinketh he standeth take heed lest he fall.â€\par It is said of this passage, that the history of the Israelites is here introduced as a warning to real Christians; consequently, the apostle must have assumed, that those of the Israelites who fell were real saints, or there would have been no pertinency or force in his allusion. To this I reply, that the pertinency and force of the allusion appear to me to have been as follows. The Israelites composed the visible church of God. At the time mentioned, they were all professors of religion. All possessed great light and privileges compared with the rest of the world; they therefore felt confident of their acceptance with God, and of their consequent safety and salvation. But with many of them God was not well pleased. Some of them turned out to be idolaters and were destroyed. Now, says the apostle, let this be a warning to you. You are in like manner professors of religion. You are all members of the visible church of God to which the promises are made. You have great light and privileges when compared with the world at large. You may think yourselves to be altogether safe, and sure of final salvation. But remember, that the history of the ancient church is written for your benefit; and the destruction of those just alluded to, is recorded for your admonition. Be not high minded, but fear. Do not be presumptuous, because you are members in good standing in the visible church, and possess great light and privileges; but remember, that many before you, who were like you in these respects, have lost their souls; “Wherefore let him that thinketh he standeth take heed lest he fall.â€\par If the apostle had intended to convey the impression that they were real saints that fell in the wilderness, and that real saints do fall away and are lost, he would no doubt have said, let him that standeth, instead of him that thinketh he standeth, take heed lest ho fall. The term rendered thinketh is represented by Robinson as correctly translated in this passage. The meaning of the apostle appears to have been this, that others who were, from their circumstances and fancied characters, very confident of their safety, had been finally cast off and lost; therefore, take heed to yourselves, lest being similarly situated, you in like manner deceive yourselves; and while you think that you stand, you should fall and perish.\par But it may be said, that the apostle speaks of those as falling who had eaten of the spiritual meat, and drank of the rock Christ, and therefore must have been real saints. To this I reply, that the apostle does indeed use universal language, and speak of all the Israelites as doing these things; but who will soberly contend that he intended really to be understood as affirming, that all the Israelites that passed through the sea, etc., were true saints? What he says does not necessitate the conclusion that any of them were truly regenerated saints. They were all baptized unto Moses, that is, were all introduced into the covenant of which he was the mediator. They all ate of the same spiritual bread, that is, the manna on which the Lord fed them. They all drank of the spiritual rock; that is, of the water that gushed from the rock when Moses smote it with his rod, and which rock was a type of Christ, as was also the manna. Now, does the apostle mean to say, that all the Israelites understood the typical meaning of these waters, and this manna, and that they were all truly spiritual or regenerate persons? I think not. All that he intended appears to me to be, that all the church of the Jews at the time were so far partakers of the grace of Christ as to receive this baptism, and as to have this spiritual or typical bread and water, and also to enjoy great light and much miraculous instruction, but that, nevertheless, with many of them God was displeased. Their being baptized in their passage through the Red Sea, did not imply that they so understood and consented to it at the time, nor does the assertion that they ate the spiritual food, and drank of the spiritual rock, imply anything more than that they enjoyed these great and high privileges, and counted themselves as very secure in consequence of them. It is certainly straining the sense to make the apostle affirm, that all the Israelites were real saints who passed through the sea. Indeed, it is doubtful whether he intended to affirm the real piety of any of them. It was not essential to his purpose to do so.\par In examining the class of passages adduced to prove that some real saints have fallen from grace and been lost, I am only concerned to show, that they do not by fair construction necessitate this conclusion. I may admit that, if the doctrine of perseverance were not found to be clearly taught in the Bible, the not unnatural construction of some of the class of texts in question might lead to the conclusion that some, yea many, real saints have been lost.\par But, since, from the previous examination it has appeared, that the doctrine is plainly and unequivocally taught in the Bible, all that needs to be shown of the class of texts now under consideration is, that they do not, when fairly interpreted, really and unequivocally teach that some true saints have been lost. This showing will sufficiently vindicate the scriptures against the imputation of self-contradiction, in both affirming and denying the same doctrine. Observe, I am not called upon to show, that the passages in question cannot be so construed, and with considerable plausibility, as to make them contradict this doctrine; but all I am called upon to show in this place is, that they do not necessarily, by fair construction, contradict it; that they do not necessitate the admission either that the Bible contradicts itself, or that a different construction must be given to the passages that seem to teach this doctrine.\par With these remarks I proceed to the examination of \v \v0 2 Peter ii. 9-22\v #680020090000-680020220000\v0 : “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government: presumptuous are they, self-willed; they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day-time. Spots they are, and blemishes, sporting themselves with their own deceivings, while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children, which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man's voice, forbade the madness of the prophet. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved forever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought into bondage. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.â€\par Now observe, the apostle calls the persons of whom he speaks “wells without water: clouds that are carried with a tempest:†that is, without rain. His whole description of them shows, that he is speaking of false professors or hypocrites. But it is inferred, that they are fallen saints, because it is said they have “forsaken the right way, and are gone astray after the error of Balaam,†etc. But this does not necessarily imply that they were in heart ever in the right way, but that they have forsaken the right way, so far as the outward life is concerned: in which respect they had doubtless been in the right way, or they would not have been admitted to membership in the church.\par But it is said of these false professors, that “they allure through lust and much wantonness those who were clean escaped from those who live in error.†But neither does this necessitate the conclusion, that they had escaped in heart from those that lived in error, but merely that they had for the time being outwardly abandoned their idolatrous practices and companions, and had made a profession, and put on the form of Christianity.\par But it is also said, \v \v0 verse 20-22\v #680020200000-680020220000\v0 : “For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse than the beginning. \v \v0 21\v #680020210000-680020220000\v0 . For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.â€\par Neither does this necessitate the conclusion, that they had in heart escaped from the pollutions that are in the world, but merely that they had outwardly reformed. What is said in the last verse seems to favor this construction. \v \v0 Verse 22\v #680020220000-680020220000\v0 : “But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.†That is, the dog has returned to his vomit, because he remains a dog, and is not changed; and the sow that is washed to her wallowing in the mire, because she is still a sow, and her washing has not changed her nature. So, the apostle would say, by returning to their former ways, do the persons in question show, that they have experienced no radical change; but on the contrary, that they are only like a washed sow, sinners still, who have been only outwardly cleansed, while within they are the same as ever. This appears to me to be all that can fairly be made out of this passage.\par I will now attend to \v \v0 1 Tim. i. 19, 20\v #610010190000-610010190000#610010200000-610010200000\v0 : “Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck: of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.†Of this text I may say, that the apostle was writing to Timothy as an eminent religious teacher, and was giving him cautions respecting his influence in that relation. Hymeneus and Alexander, as we may infer from this, and which is still more plainly taught in other passages, were religious teachers, who had cast off or perverted the true faith or doctrine of the gospel, and thus made shipwreck. They had put away faith and a good conscience, and by so doing had made shipwreck of the true gospel. This passage does not teach that these men were true Christians, nor does it necessarily imply that any had been true saints who had gone with them. The expression, “some having put away,†does not necessarily imply that they once had true faith and a good conscience, but only that they taught that which was inconsistent with either; or it may mean that they had rejected or refused both faith and a good conscience; that they practised and taught things inconsistent with either true faith, or with the true gospel, or with a good conscience, and had therefore run upon a rock, and wrecked their souls, and the souls of those who followed them. But this proves nothing in respect to their ever having been real saints.\par The apostle was speaking in popular language, and represented things as they appeared to the observer. Thus we should speak of spurious converts. It certainly does not appear to me, that this passage would, without forced construction, warrant the conclusion that some real saints had been lost, even apart from those passages which, we have seen, seem unequivocally to teach the doctrine. Much less, when those passages are considered, are we, as I think we have seen, authorized so to construe this passage as to make it either contradict them, or to necessitate such a modification of their construction as is contended for by those who deny the doctrine in question. If the doctrine in question is not really taught in the Bible, we certainly should not believe it; but if it is, we must not lightly reject it. We need candidly to weigh each passage, and to understand, if we can, just what is the mind of God as therein revealed.\par The case of Judas has been relied upon as an instance of utter apostacy, and of consequent destruction. It is said, that in the Psalms Judas is spoken of as the familiar friend of Christ in whom he trusted. \v \v0 Psalms xli. 9\v #230410090000-230410090000\v0 : “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.â€\par There is no reason to believe that \v \v0 Ps. xli.\v #230410090000-230410090000\v0 primarily respected either Christ or Judas. Christ quotes the 9th verse, as is common in the Now Testament, not because it was originally spoken of himself or of Judas, but because his case was like that of the Psalmist. In the passage in which Christ quotes these words, he directly negatives the idea of Judas being one of his true disciples. He says, \v \v0 John xiii. 18\v #500130180000-500130180000\v0 , “I speak not of you all; I know whom I have chosen; but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.â€\par Here Christ plainly teaches, that ho to whom he applied these words, was not chosen in the sense of being chosen to salvation, or in the sense of his being a true saint. He says:—\par \v \v0 John vi. 64\v #500060640000-500060650000\v0 : “But there are some of you who believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65. And he said, Therefore said I unto you, that no man can come unto me, except it were given him of my Father. \v \v0 70\v #500060700000-500060710000\v0 . Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71. He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.â€\par He had chosen twelve to follow him as pupils or disciples; but one of them he had known from the beginning to be a wicked man. In \v \v0 John xvii. 12\v #500170120000-500170120000\v0 : Christ says, “While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.†Christ has been represented as saying to his Father in this passage, that he had lost none that the Father had given him except the son of perdition, that is Judas. But this is not the meaning of the passage in Christ's prayer. He intended that of those that the Father had given him, he had lost none; but the son of perdition was lost that the scripture might be fulfilled.\par The same form of expression is used in \v \v0 Luke iv. 27\v #490040270000-490040270000\v0 : “And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. Here εἰ μὴ is used in the original as meaning not {\i except, }but as an adversative conjunction {\i but. }Naaman was not an Israelite, but a heathen. Christ here used the same form of expression as in \v \v0 John xvii. 12\v #500170120000-500170120000\v0 . In this passage in Luke it is plain, that he intended that the prophet was not sent to any Israelite, {\i but }to a heathen. This same form is also used, \v \v0 Matt. xii. 4\v #470120040000-470120040000\v0 : “How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests.â€\par Here the same form of expression in the original is used, as in \v \v0 John xvii. 12\v #500170120000-500170120000\v0 . “The plain meaning of this form in \v \v0 Matt. xii. 4\v #470120040000-470120040000\v0 : is {\i but, }not {\i except. }It was not lawful for David, nor for his companions to eat the shew-bread, {\i but }it was lawful for the priests to do so. So also, \v \v0 Acts xxi. 25\v #510210250000-510210250000\v0 : “As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered unto idols, and from blood, and from strangled, and from fornication.†Here the same form is used, and the plain meaning of the phraseology is just that which I am contending for, in the passage in Christ's prayer. Likewise, \v \v0 Rev. xxi. 27\v #730210270000-730210270000\v0 : “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb's book of life.†Here again the same form of expression, and the same word in the original, are used in the sense now contended for. Nothing shall enter into the city that defileth, neither whatsoever worketh abomination or maketh a lie, {\i but }they which are written in the Lamb's book of life, shall enter in. So beyond reasonable doubt, Christ intended to say in his prayer to his Father: While I was with them in the world I kept them in thy name: those that thou gavest me I have kept and none of them is lost, that is, I have lost none of those whom thou hast given me; but the son of perdition is lost, according to the scriptures.\par But it seems to me, that the context shows clearly what the Saviour intended by this form of expression. He says, \v \v0 verses 11 and 12\v #500170110000-500170110000#500170120000-500170120000\v0 : “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled:†that is: “Do thou keep them in thine own name and lose none of them, for while I was with them I kept them in thy name, and lost none of them; but the son of perdition is lost.†He evidently did not mean to say, I lost but one whom thou gavest me; or that he kept in his Father's name all except one of those whom the Father had given him. He says, \v \v0 6\v #500170060000-500170120000\v0 : “I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7. Now they have known that all things, whatsoever thou hast given me, are of thee. 8. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10. And all mine are thine, and thine are mine; and I am glorified in them. 11. And now I am no more in the world but these are in the world, and I come to thee. Holy Father, keep through thy own name those whom thou hast given me, that they may be one as we are. 12. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.â€\par Here he plainly represents, that all who had been given him by the Father, had known and kept the word of God. They had believed and persevered, and Christ was glorified in them. Since he had kept them in his Father's name, and had lost none of them, he proceeds to pray, that now the Father will keep them in his own name. Let any one ponder well this passage from \v \v0 verses 6 to 12\v #500170060000-500170120000\v0 , and he will see, I trust, that this is a true view of the subject. At any rate this cannot be a proof text to establish the fact, that any have fallen from grace; for the plain reason, that the text can quite as naturally at least, and I think with much greater propriety, be quoted to sustain the doctrine which it is adduced to disprove. Again:—\par \v \v0 Matt. xviii. 21\v #470180210000-470180350000\v0 : “Then came Peter to him, and said, Lord, how often shall my brother sin against me, and I forgive him? Till seven times? 22. Jesus saith unto him, I say not unto thee until seven times; but until seventy times seven. 23. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. 25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. 26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28. But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30. And he would not; but went and cast him into prison, till he should pay the debt. 31. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.â€\par This has been adduced to prove that some do fall from grace, especially the \v \v0 32nd to the 34th verses\v #470180320000-470180340000\v0 . But from this whole passage it is evident, that what the Lord meant was to set in a strong light the necessity of a forgiving spirit, and that this is a condition of salvation. It is a parable designed to illustrate this truth, but does not assert as a fact, that any truly pardoned soul was ever lost; nor does it imply this, as any one may see who will duly weigh the whole parable. It does plainly imply, that a pardoned soul would be lost should he apostatize; but it does not imply that such a soul ever did apostatize.\par I consider next, \v \v0 1 Tim. v. 12\v #610050120000-610050120000\v0 : “Having damnation, because they have cast off their first faith.†This passage stands in the following connection:—\par \v \v0 1 Tim. v. 9\v #610050090000-610050130000\v0 : “Let not a widow be taken into the number under threescore years old, having been the wife of one man: 10. Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. 11. But the younger widows refuse, for when they have begun to wax wanton against Christ they will marry; 12. Having damnation, because they have cast off their first faith. 13. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busy bodies, speaking things which they ought not.â€\par The word rendered damnation in this passage is often rendered judgment and condemnation; and the meaning may be, that the younger widows were found to wax wanton and fall into condemnation, and for a time at least to disgrace their profession, by casting off their first faith; or it may mean, that they were apt to be found among those who renounced the profession of the true faith, which they at first professed. They were young widows, uneducated as heathen women were and are, and it could not be surprising that many of this class should make a spurious profession, and afterwards cast off their profession through wantonness, and disgrace their profession. The apostle, therefore, warns Timothy against too hasty a reception of them, or against having too early a confidence in the reality of their piety.\par Again: it has been said, that from Christ's letters to the churches in Asia, recorded in Revelation, we learn that those churches, some of them at least, were in a state of apostacy from God; and that from the fact that the judgments of God annihilated those churches, there is reason to believe that the apostacy was complete and final, and their destruction certain. To this I reply, that those letters were written to churches as such, just as the prophets spoke of the Jewish church as such. The things which the prophets declare of the Jewish church were declared of them as a body of professed saints, some generations of whom had more, and some less, real piety. The prophets would rebuke one generation for their backsliding and apostacy, without meaning to represent that the particular individuals they addressed were ever true saints, but meaning only that the body as such was in a degenerate and apostate state, compared with what the body as such had been in former times. So Christ writes to the churches of Asia, and reproves them for their backslidden and apostate condition, asserts that they had fallen, had left their first love, etc., from which, however, we are not to infer, that he intended to say this of those who had been truly converted as individuals, but merely that those churches as bodies had fallen, and were now composed of members as a whole who were in the state of which he complained.\par The churches of Asia were doubtless, when first gathered by the apostles and primitive ministers, full of faith, and zeal, and love. But things had changed. Many of the members had changed, and perhaps every member who had originally composed those churches was dead, previous to the time when these letters were written. However this may be, there had doubtless been great changes in the membership of those churches; and since they were evidently addressed as bodies, it cannot be fairly inferred, from what is said, that the same persons addressed had fallen from a state of high spirituality into backsliding of apostacy, but that that was true only of the then present membership, when compared with the former membership and state of the churches. These letters cannot be justly relied upon as disproving the doctrine in question; for the utmost that can be made of them is, that those churches as bodies were at the time in a state of declension.\par The passages we have examined are, so far as I know, the principal ones upon which reliance has been placed to disprove the doctrine in question. I have read over attentively several times the views of Mr. Fletcher, in his Scripture Scales, and the passages quoted by him to disprove this doctrine. His chief reliance is manifestly upon the numerous passages that imply the possibility and danger of falling, rather than on any passages that unequivocally teach that any have fallen or will utterly fall. I am not aware that any respectable writer has laid much stress upon other passages than those I have examined, as expressly teaching, or unequivocally implying the fact of the fall and ruin of real saints. There may be such writers and such passages as those of which I speak; but if there are, I do not recollect to have seen them.\par REMARKS.\par 1. If the doctrine under consideration is not true, I cannot see upon what ground we can affirm, or even confidently hope, that many of our pious friends who have died have gone to heaven. Suppose they held on their way until the last hours of life. If we may not believe that the faithfulness of God prevailed to keep them through the last conflict, what reason have we to affirm that they were preserved from sin and apostacy in their last hours, and saved? If the sovereign grace of God do not protect them against the wiles and malice of Satan, in their feebleness, and in the wreck of their habitation of clay, what has become of them? I must confess that, if I did not expect the covenanted mercy and faithfulness of God to prevail, and to sustain the soul under such circumstances, I should have very little expectation that any would be saved. If I could have any confidence that Christians would stand fast while in health, aside from the truth of this doctrine, still I should expect that Satan would overcome them in the end, when they passed through the last great struggle. Who could then trust to the strength of his own purposes?\par 2. But I could no more hope, that myself or any one else, would persevere in holiness in our best estate, even for one day or hoar, if not kept by the power of God through faith, than I could hope to fly to heaven. As I have before said, there is no hope of any one's persevering, except in so far as free grace anticipates and secures the concurrence of free will. The soul must be called, and effectually called, and perpetually called, or it will not follow Christ for an hour. I say again, that by effectual calling, I do not mean an irresistible calling. I do not mean a calling that cannot, or that might not be resisted; but I do mean by an effectual calling, a calling that is not in fact resisted, a calling that does in fact secure the voluntary obedience of the soul. This is my only hope in respect to myself, or anybody else. This grace I regard as vouchsafed to me in the covenant of grace, or as a reward of Christ's obedience unto death. It is pledged to secure the salvation of those whom the Father has from eternity given to the Son. The Holy Spirit is given to them to secure their salvation, and I have no expectation that any others will ever be saved. But these, every one of them, will surely be saved. There is, there can be no hope for any others. Others are able to repent, but they will not. Others might be saved, if they would believe, and comply with the conditions of salvation, but they will not.\par We have seen, that none come to Christ, except they are drawn of the Father, and that the Father draws to Christ those and those only whom he has given to Christ, and also, that it is the Father's design that of those whom he has given to Christ, he should lose none, but that he should raise them up at the last day. This is the only hope that any will be saved. Strike out this foundation, and what shall the righteous do? Strike out from the Bible the doctrine of God's covenanted faithfulness to Christ—the truth that the Father has given to him a certain number whose salvation he foresees that he could and should secure, and I despair of myself and of every body else. Where is any other ground of hope? I know not where.\par \fs28\i END.\plain\par}Žù{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE V.\plain\par \fs30\b FOUNDATION OF MORAL OBLIGATION.\plain\par {\i The theory of Right as the foundation of obligation.}\par In the examination of this philosophy I must begin by defining terms. What is right? The primary signification of the term is straight. When used in a moral sense it means fit, suitable, agreeable to the nature and relations of moral agents. Right, in a moral sense, belongs to choice, intention, and is an intention straight with, or conformed to, moral law. The inquiry before us is, what is the ground of obligation to put forth choice or intention. Rightarians say that right is the ground of such obligation. This is the answer given to this question by a large school of philosophers and theologians. But what does this assertion mean? It is generally held by this school, that right, in a moral sense, pertains primarily and strictly to intentions only. They maintain, as I do, that obligation pertains primarily and strictly to ultimate choice or intentions, and less strictly to executive volitions, and to choice of the conditions and means of securing the object of ultimate choice. Now in what sense of the term right do they regard it as the ground of obligation?\par Right is objective and subjective. Right in the objective sense of the term, has been recently defined to consist in the relation of intrinsic fitness existing between ultimate choice and its object.\{Mahan's Moral Philosophy.\} For example, the nature or intrinsic value of the highest well-being of God and of the universe, creates the relation of intrinsic fitness between it and choice, and this relation, it is insisted, creates, or is the ground of, obligation.\par Subjective right is synonymous with righteousness, uprightness, virtue. It consists in, or is an attribute of, that state of the will which is conformed to objective right or to moral law. It is a term that expresses the moral quality, element, or attribute of that ultimate intention which the law of God requires. In other words still, it is conformity of heart to the law of objective right; or, as I just said, it is more strictly the term that designates the moral character of that state of heart. Some choose to regard subjective right as consisting in this state of heart, and others insist that it is only an element, attribute, or quality of this state of heart, or of this ultimate intention. I shall not contend about words, but shall show that it matters not, so far as the question we are about to examine is concerned, in which of these lights subjective right is regarded, whether as consisting in ultimate intention conformed to law, or, as being an attribute, element. or quality of this intention.\par The theory under consideration was held by the ancient Greek and Roman philosophers. It was the theory of Kant, and is now the theory of the transcendental school in Europe and America. Cousin, in manifest accordance with the views of Kant, states the theory in these words: “Do right for the sake of the right, or rather, will the right for the sake of the right. Morality has to do with the intentions.â€â€”({\i Enunciation of Moral Law—Elements of Psychology}, p. 162.) Those who follow Kant, Cousin, and Coleridge state the theory either in the same words, or in words that amount to the same thing. They regard right as the foundation of moral obligation. Will the right for the sake of the right.†This must mean, will the right as an ultimate end, that is, for its own sake. Let us examine this very popular philosophy, first, in the light of its own principles, and secondly in the light of revelation.\par The writer first above alluded to, has professedly given a critical definition of the exact position and teaching of rightarians. They hold, according to him, and I suppose he has rightly defined the position of that school, that subjective right is the ground of obligation. We shall see, hereafter, that subjective right, or righteousness, can never be a ground of moral obligation. We will here attend to the critically defined position of the rightarian who holds that the relation of intrinsic fitness existing between choice and an intrinsically valuable object, is the ground of obligation to choose that object.\par Now observe, this writer strenuously maintains, that the reason for ultimate choice must be found exclusively in the object of such choice, in other words, that ultimate choice, is the choice of its object for its own sake, or for what is intrinsic in the object itself. He also affirms repeatedly, that the ground of obligation is, and must be, found exclusively in the object of ultimate choice, and also that the ground of obligation is the consideration, intrinsic in the object of choice, which compels the reason to affirm the obligation to choose it for its own sake. But all this as flatly as possible contradicts his rightarian theory, as above stated. If the ground of obligation to put forth ultimate choice is to be found, as it certainly must be, in the nature of the object of choice, and in nothing extrinsic to it, how can it consist in the relation of intrinsic fitness existing between the choice and its object? Plainly it cannot. This relation is not intrinsic in the object of choice.\par Observe, the obligation is to choose the object of ultimate choice, not for the sake of the relation existing between the choice and its object, but exclusively for the sake of what is intrinsic in the object itself. The relation is not the object of choice, but the relation is created by the object of choice. Choice being what it is, the intrinsic nature or value of the object, as the good of being for example, creates both the relation of rightness and the obligation to choose the object for its own sake. That which creates the relation of objective rightness must, for the same reason, create the obligation, for it is absurd to say that the intrinsic value of the object creates the relation of rightness between itself and choice, and yet that it does not impose or create obligation to choose itself for its own sake.\par It is self-evident then, that since the object ought to be chosen for the sake of its own nature, or for what is intrinsic in it, and not for the sake of the relation in question, the nature of the object, and not the relation, is, and must be, the ground of obligation.\par But, the writer who has given the above defined position of the rightarians, says that “the intelligence, in judging an act to be right or wrong, does not take into the account the object nor the act by itself, but both together, in their intrinsic relations, as the ground of its affirmation.â€\par But the nature of ultimate choice, and the nature of its object, the good of being, for example, with their intrinsic relations to each other, form a ground of obligation to choose—what? the choice, the object, and their intrinsic relations? No, but simply and only to choose the good for its own sake, or solely for the sake of what is intrinsic in it. Observe, it is often affirmed by this writer, that ultimate choice is the choice of an object for its own sake, or for what is intrinsic in the object itself. That the ground of obligation to put forth ultimate choice, must in every case, be intrinsic in the object of choice. But the object of choice in this case is the good of being, and not the nature of the choice and of the good of being, together with the intrinsic relation of rightness existing between them. The form of the obligation discloses the ground of it. The form of the obligation is to choose the good of being, {\i i. e}. the object of choice, for what is intrinsic in it. Then, the ground of the obligation must be, the intrinsic nature. of the good, {\i i. e}. of the object of choice. The nature of choice, and the intrinsic relations of the choice, and the good, are conditions, but not the ground, of the obligation. Had this writer only kept in mind his own most critical definition of ultimate intention, his often repeated assertions that the ground of obligation must be, in every case, found intrinsically in the object of ultimate choice, and in nothing extraneous to it, he never could have made the statement we have just examined.\par The duty of universal disinterested benevolence is universally and necessarily affirmed and admitted. But if the rightarian be the true theory, then disinterested benevolence is sin. According to this scheme, the right, and not the good of being, is the end to, and for which, God and all moral agents ought to live. According to this theory, disinterested benevolence can never be duty, can never be right, but always and necessarily wrong. I do not mean that the advocates of this theory see and avow this conclusion. But it is wonderful that they do not, for nothing is more self-evident. If moral agents ought to will the right for the sake of the right, or will good, not for the sake of the good, but for the sake of the relation of rightness existing between the choice and the good, then to will the good for its own sake is sin. It is not willing the right end. It is willing the good and not the right as an ultimate end. These are opposing theories. Both cannot be true. Which is the right to will, the good for its own sake, or the right? Let universal reason answer.\par But let us examine this philosophy in the light of the oracles of God.\par 1. In the light of the moral law. The whole law is expressed by the great Teacher thus: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, with all thy might, and with all thy strength; and thy neighbor as thyself.†Paul says: “All the law is fulfilled in one word—love: therefore love is the fulfilling of the law.†Now it is admitted by this philosophy, that the love required by the law is not a mere emotion, but that it consists in willing, choice, intention; that it consists in the choice of an ultimate end, or in the choice of something for its own sake, or, which is the same thing, for its intrinsic value. What is this which the law requires us to will to God and our neighbor? Is it to will something to, or respecting, God and our neighbor, not for the sake of the intrinsic value of that something, but for the sake of the relation of rightness existing between choice and that something? This were absurd. Besides, what has this to do with loving God and our neighbor? To will the something, the good, for example, of God, and our neighbor, for the sake of the relation in question, is not the same as to love God and our neighbor, as it is not willing their good for its own sake. It is not willing their good, out of any regard to them, but solely out of regard to the relation of fitness existing between the willing and the object willed. Suppose it be said, that the law requires as to will the good, or highest blessedness of God and our neighbor, because it is right. This is a contradiction and an impossibility. To will the blessedness of God and our neighbor, in any proper sense, is to will it for its own sake, or as an ultimate end. But this is not to will it because it is right. To will the good of God and our neighbor for its own sake, or its intrinsic value, is right. But to will it, not for the sake of its intrinsic value to them, but for the sake of the relations in question, is not right. To will the good because it is good, or the valuable because it is valuable, is right, because it is willing it for the right reason. But to will it, not for its value, but for the sake of the relation of fitness between the willing and the object, is not right, because it is not willing it for the right reason. The law of God does not, cannot, require us to love right more than God and our neighbor. What! right of greater value than the highest well being of God and of the universe? Impossible! It is impossible that the moral law should require anything else than to will the highest good of universal being as an ultimate end, {\i i. e}. for its own sake. It is a first truth of reason, that this is the most valuable thing possible or conceivable; and that could by no possibility be law, which should require anything else to be chosen as an ultimate end. According to this philosophy, the revealed law should read: “Thou shalt love the right for its own sake, with all thy heart and with all thy soul.†The fact is, the law requires the supreme love of God, and the equal love of our neighbor. It says nothing, and implies nothing, about doing right for the sake of the right. Rightarianism is a rejection of the divine revealed law, and a substituting in its stead an entirely different rule of moral obligation: a rule that deifies right, that rejects the claim of God, and exalts right to the throne.\par 2. “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.†Does this precept require us to will the glory of God for its intrinsic or relative value, or for the sake of intrinsic fitness between the willing and its object? The glory and renown of God is of infinite value to him, and to the universe, and for this reason it should be promoted. The thing required here is doing, an executive act. The spirit of the requisition is this: Aim to spread abroad the renown or glory of God, as the means of securing the highest well-being of the universe. Why? I answer: for the sake of the intrinsic value of this well-being, and not for the sake of the relation of fitness existing between the willing and the object.\par 3. “Do good unto all men, as ye have opportunity.†Here again, are we required to do the good, for the sake of the good, or for the sake of the relation of rightness, between the doing and the good? I answer: we are to do the good for the sake of the good.\par 4. Take the commands to pray and labor for the salvation of souls. Do such commandments require us to go forth to will or do the right for the sake of the right, or to will the salvation of souls for the intrinsic value of their salvation? When we pray and preach and converse, must we aim at right, must the love of right, and not the love of God and of souls influence us? When I am engaged in prayer, and travail night and day for souls, and have an eye so single to the good of souls and to the glory of God, and am so swallowed up with my subject as not so much as to think of the right, am I all wrong? Must I pray because it is right, and do all I do, and suffer all I suffer, not from good-will to God and man, but because it is right? Who does not know, that to intend the right for the sake of the right in all these things, instead of having an eye single to the good of being, would and must be anything rather than true religion?\par 5. Examine this philosophy in the light of the scripture declaration: “God so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.†Now, are we to understand that God gave his Son, not from any regard to the good of souls for its own sake, but for the sake of the right? Did he will the right for the sake of the right? Did he give his Son to die for the right, for the sake of the right, or to die to render the salvation of souls possible, for the sake of the souls? Did Christ give himself to labor and die for the right, for the sake of the right, or for souls, from love to souls? Did prophets, and apostles, and martyrs, and have the saints in all ages, willed the right for the sake of the right, or have they labored and suffered and died for God and souls, from love to them?\par 6. But take another passage which is quoted in support of this philosophy: “Children, obey your parents in the Lord, for this is right.†Now what is the spirit of this requirement? What is it to obey parents? Why, if as this philosophy holds, it must resolve itself into ultimate intention, what must the child intend for its own sake? Must he will good to God and his parents, and obey his parents as the means of securing the highest good, or must he will the right as an end, for the sake of the right, regardless of the good of God or of the universe? Would it be right to will the right for the sake of the right, rather than to will the good of the universe for the sake of the good, and obey his parents as a means of securing the highest good?\par It is right to will the highest good of God and of the universe, and to use all the necessary means, and fulfil all the necessary conditions of this highest well-being. For children to obey their parents, is one of the means, and for this reason it is right, and upon no other condition can it be required. But it is said that children affirm their obligation to obey their parents, entirely irrespective of the obedience having any reference, or sustaining any relation, to the good of being. This is a mistake. The child, if he is a moral agent, and does really affirm moral obligation, not only does, but must perceive the end upon which his choice or intention ought to terminate. If he really makes an intelligent affirmation, it is and must be, that he ought to will an end; that this end is not, and cannot be the right, as has been shown. He knows that he ought to will his parents' happiness, and his own happiness, and the happiness of the world, and of God; and he knows that obedience to his parents sustains the relation of a means to this end; The fact is, it is a first truth of reason, that he ought to will the good of his parents, and the good of everybody. He also knows that obedience to his parents is a necessary means to this end. If he does not know these things, it is impossible for him to be a moral agent, to make any intelligent affirmation at all; and if he has any idea of obedience, it is, and must be, only such as animals have who are actuated wholly by hope, fear and instinct. As well might we say, that an ox or a dog, who gives indication of knowing, in some sense, that he ought to obey us, affirms moral obligation of himself, as to say this of a child in whose mind the idea of the good, or valuable to being is not developed. What! does moral obligation respect ultimate intention only; and does ultimate intention consist in the choice of something for its own intrinsic value, and yet is it true that children affirm moral obligation before the idea of the intrinsically valuable is at all developed? Impossible! But this objection assumes that children have the idea of right developed before the idea of the valuable. This cannot be. The end to be chosen must be apprehended by the mind, before the mind can have the idea of moral obligation to choose an end, or of the right or wrong of choosing or not choosing it. The development of the idea of the good or valuable, must precede the development of the ideas of right and of moral obligation.\par Take this philosophy on its own ground, and suppose the relation of rightness existing between choice and its object to be the ground of obligation, it is plain that the intrinsically valuable object must be perceived, before this relation can be perceived. So that the idea of the intrinsically valuable must be developed, as a condition of the existence of the idea of the relation in question. The law of God, then, is not, and cannot be, developed in the mind of a child who has no knowledge or idea of the valuable, and who has, and can have, no reference to the good of any being, in obedience to his parents.\par It is one thing to intend that, the intending of which is right, and quite another to intend the right as an end. For example, to choose my own gratification as an end, is wrong. But this is not choosing the wrong as an end. A drunkard chooses to gratify his appetite for strong drink as an end, that is, for its own sake. This is wrong. But the choice does not terminate on the wrong, but on the gratification. The thing intended is not the wrong. The liquor is not chosen, the gratification is not intended, because it is wrong, but notwithstanding it is wrong. To love God is right, but to suppose that God is loved because it is right, is absurd. It is to suppose that God is loved, not from any regard to God, but from a regard to right. This is an absurdity and a contradiction. To love or will the good of my neighbor, is right. But to will the right, instead of the good of my neighbor, is not right. It is loving right instead of my neighbor; but this is not right.\par 1. But it is objected, that I am conscious of affirming to myself that I ought to will the right. This is a mistake. I am conscious of affirming to myself, that I ought to will that, the willing of which is right, to wit, to will the good of God and of being. This is right. But this is not choosing the right as an end.\par But it is still insisted, that we are conscious of affirming obligation to will, and do, many things, simply and only because it is right thus to will, and do, and in view of this rightness.\par To this I reply, that the immediate reason for the act, thought of at the time, and immediately present to the mind, may be the rightness of the act, but in such cases the rightness is only regarded by the mind as a condition and never as the ground of obligation. The act must be ultimate choice, or the choice of conditions and means. In ultimate choice, surely, the mind can never affirm, or think of the relation of rightness between the choice and its object, instead of the intrinsic value of the object, as the ground of obligation. Nor can the mind think of the relation of rightness between the choice of conditions and means, and its object, as the ground of the obligation to choose them. It does, and must, assume, the value of the end, as creating both the obligation to choose, and the relation in question. The fact is, the mind necessarily assumes, without always thinking of this assumption, its obligation to will the good, for its own sake, together with all the known conditions and means. Whenever therefore it perceives a condition, or a means of good, it instantly and necessarily affirms obligation to choose it, or, which is the same thing, it affirms the rightness of such choice. The rightness of the choice may be, and often is the thing immediately thought of, but the assumption is, and must be, in the mind, that this obligation, and hence the rightness is created by the nature of the object to which this thing sustains the relation of a condition or a means.\par 2. But it is said again, “I am conscious of affirming to myself that I ought to will the good of being, because it is right.†That is, to will the good of being, as a means, and the right as an end! which is making right the supreme good, and the good of being a means to that end. This is absurd. But to say, that I am conscious of affirming to myself my obligation to love or will the good of God and my neighbor, because it is right, is a contradiction. It is the same as to say, I ought to love, or intend the good of God and my neighbor, as an ultimate end, and yet not to intend the good of God and my neighbor, but intend the right.\par 3. But it is said, that “I ought to love God in compliance with, and out of respect to my obligation; that I ought to will it, because and for the reason that I am bound to will it.†That is, that in loving God and my neighbor, I must intend to discharge or comply with my obligation; and this, it is said, is identical with intending the right. But ought my supreme object to be to discharge my duty—to meet obligation, instead of willing the well-being of God and my neighbor for its own sake? If my end is to do my duty, I do not do it. For what is my obligation? Why, to love, or will the good of God and my neighbor, that is, as an end, or for its own value. To discharge my obligation, then, I must intend the good of God and my neighbor, as an end. That is, I must intend that which I am under an obligation to intend. But I am not under an obligation to intend the right, because it is right, nor do my duty because it is my duty, but to intend the good of God and of my neighbor, because it is good. Therefore, to discharge my obligation, I must intend the good, and not the right—the good of God and my neighbor and not to do my duty. I say again, to intend the good, or valuable, is right but to intend the right is not right.\par 4. But it is said, that in very many instances, at least, I am conscious of affirming my moral obligation to do the right, without any reference to the good of being, when I can assign no other reason for the affirmation of obligation than the right. For example, I behold virtue; I affirm spontaneously and necessarily, that I ought to love that virtue. And this, it is said, has no reference to the good of being. Is willing the right for the sake of the right, and loving virtue, the same thing? But what is it to love virtue? Not a mere feeling of delight or complacency in it. It is agreed that moral obligation, strictly speaking, respects the ultimate intention only. What, then, do I mean by the affirmation that I ought to love virtue? What is virtue? It is ultimate intention, or an attribute of ultimate intention. But what is loving virtue? It consists in willing its existence. But it is said that I affirm my obligation to love virtue as an end, or for its own sake, and not from any regard to the good of being. This is absurd, and a contradiction. To love virtue, it is said, is to will its existence as an end. But virtue consists in intending an end. Now, to love virtue, it is said, is to will, intend its existence as an end, for its own sake. Then, according to this theory, I affirm my obligation to intend the intention of a virtuous being as an end, instead of intending the same end that he does. This is absurd; his intention is of no value, is neither naturally good nor morally good, irrespective of the end intended. It is neither right nor wrong, irrespective of the end chosen. It is therefore impossible to will, choose, intend the intention as an end, without reference to the end intended. To love virtue, then, is to love or will the end upon which virtuous intention terminates, namely, the good of being; or, in other words, to love virtue is to will its existence for the sake of the end it has in view, which is the same thing as to will the same end. Virtue is intending, choosing an end. Loving virtue is willing that the virtuous intention should exist for the sake of its end. Take away the end, and who would or could will the intention? Without the end, the virtue, or intention, would not and could not exist. It is not true, therefore, that in the case supposed, I affirm my obligation to will, or intend, without any reference to the good of being.\par 5. But again, it is said, that when I contemplate the moral excellence of God, I affirm my obligation to love him solely for his goodness, without any reference to the good of being, and for no other reason than because it is right. But to love God because of his moral excellence, and because it is right, are not the same thing. It is a gross contradiction to talk of loving God for his moral excellence, because it is right. It is the same as to say, I love God for the reason that he is morally excellent, or worthy, yet not at all for this reason, but for the reason that it is right. To love God for his moral worth, is to will good to him for its own sake upon condition that he deserves it. But to will his moral worth because it is right, is to will the right as an ultimate end, to have supreme regard to right, instead of the moral worth, or the well-being of God.\par But it may reasonably be asked, why should rightarians bring forward these objections? They all assume that moral obligation may respect something else than ultimate intention. Why, I repeat it, should rightarians affirm that the moral excellence of God is the foundation of moral obligation, since they hold that right is the foundation of moral obligation? Why should the advocates of the theory that the moral excellence of God is the foundation of moral obligation, affirm that right is the foundation, or that we are bound to love God for his moral excellence, because this is right? These are gross contradictions. Rightarians hold that disinterested benevolence is a universal duty; that this benevolence consists in willing the highest good of being in general, for its own sake; that this good, by virtue of its own nature, imposes obligation to choose it, for its own sake, and therefore, and for this reason, it is right thus to choose it. But notwithstanding all this, they most inconsistently affirm that right is universally the ground of obligation. Consistency must compel them to deny that disinterested benevolence ever is, or can be, duty and right, or to abandon the nonsensical dogma, that right is the ground of obligation. There is no end to the absurdities in which error involves its advocates, and it is singular to see the advocates of the different theories, each in his turn, abandon his own and affirm some other, as an objection to the true theory. It has also been, and still is, common for writers to confound different theories with each other, and to affirm, in the compass of a few pages, several different theories. At least this has been done in some instances.\par Consistent rightarianism is a godless, Christless, loveless philosophy. This Kant saw and acknowledged. He calls it pure legality, that is, he understands the law as imposing obligation by virtue of its own nature, instead of the intrinsic value of the end, which the law requires moral agents to choose. He loses sight of the end, and does not recognize any end whatever. He makes a broad distinction between morality and religion. Morality consists, according to him, in the adoption of the maxim, “Do right for the sake of the right,†or, “Act at all times upon a maxim fit for law universal.†The adoption of this maxim is morality. But now, having adopted this maxim, the mind goes abroad to carry its maxim into practice. It finds God and being to exist, and sees it to be right to intend their good. This intending the good is religion, according to him. Thus, he says, ethics lead to or result in religion.—(See Kant, on Religion.) But we feel prompted to inquire whether, when we apprehend God and being, we are to will their well-being as an end, or for its own sake, or because it is right? If for its own sake, where then is the maxim, “Will the right for the sake of the right?†For if we are to will the good, not as an ultimate end, but for the sake of the right, then right is the end that is preferred to the highest well-being of God and of the universe. It is impossible that this should be religion. Indeed Kant himself admits that this is not religion.\par But enough of this cold and loveless philosophy. As it exalts right above all that is called God, and subverts all the teachings of the Bible, it cannot be a light thing to be deluded by it. But it is remarkable and interesting to see Christian rightarians, without being sensible of their inconsistency, so often confound this philosophy with that which teaches that good-will to being constitutes virtue. Numerous examples of it occur everywhere in their writings, which demonstrate that rightarianism is with them only a theory that plays round the head but comes not near the heart.â€\par}Ðå{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE VI.\plain\par \fs30\b FOUNDATION OF MORAL OBLIGATION.\plain\par {\i I now enter upon the discussion of the theory, that the goodness, or moral excellence of God is the foundation of moral obligation.}\par To this philosophy I reply,\par 1. That the reason of obligation, or that which imposes obligation, is identical with the end on which the intention ought to terminate. If, therefore, the goodness of God be the reason, or foundation of moral obligation, then the goodness of God is the ultimate end to be intended. But as this goodness consists in love or benevolence, it is impossible that it should be regarded or chosen, as an ultimate end; and to choose it were to choose the divine choice, to intend the divine intention as an ultimate end, instead of choosing what God chooses, and intending what he intends. Or if the goodness or moral excellence of God is to be regarded not as identical with, but as an attribute or moral quality of benevolence, then, upon the theory under consideration, a moral agent ought to choose a quality or attribute of the divine choice or intention as an ultimate end, instead of the end upon which the divine intention terminates. This is absurd.\par 2. It is impossible that virtue should be the foundation of moral obligation. Virtue consists in a compliance with moral obligation. But obligation must exist before it can be complied with. Now, upon this theory, obligation cannot exist until virtue exists as its foundation. Then this theory amounts to this: virtue is the foundation of moral obligation; therefore virtue must exist before moral obligation can exist. But as virtue consists in a conformity to moral obligation, moral obligation must exist before virtue can exist. Therefore neither moral obligation nor virtue, can ever by any possibility, exist. God's virtue must have existed prior to his obligation, as its foundation. But as virtue consists in compliance with moral obligation, and as obligation could not exist until virtue existed as its foundation; in other words, as obligation could not exist without the previous existence of virtue as its foundation, and as virtue could not exist without the previous existence of obligation, it follows, that neither God nor any other being could ever be virtuous, for the reason that he could never be the subject of moral obligation. Should it be said, that God's holiness is the foundation of our obligation to love him, I ask in what sense it can be so. What is the nature or form of that love, which his virtue lays us under an obligation to exercise? It cannot be a mere emotion of complacency, for emotions being involuntary states of mind and mere phenomena of the sensibility, are not strictly within the pale of legislation and morality. Is this love resolvable into benevolence or good-will? But why will good to God rather than evil? Why, surely, because good is valuable in itself. But if it is valuable in itself, this must be the fundamental reason for willing it as a possible good; and his virtue must be only a secondary reason or condition of the obligation to will his actual blessedness. But again, the foundation of moral obligation must be the same in all worlds, and with all moral agents, for the simple reason that moral law is one and identical in all worlds. If God's virtue is not the foundation of moral obligation in him, which it cannot be, it cannot be the foundation of obligation in us, as moral law must require him to choose the same end that it requires us to choose. His virtue must be a secondary reason of his obligation to will his own actual blessedness, and the condition of our obligation to will his actual and highest blessedness, but cannot be the fundamental reason, that always being the intrinsic value of his well-being.\par If this theory is true, disinterested benevolence is a sin. Undeniably benevolence consists in willing the highest well-being of God and the universe for its own sake, in devoting the soul and all to this end. But this theory teaches us, either to will the moral excellence of God, for its own sake, or as an ultimate end, or to will his good and the good of the universe, not for its own sake, but because he is morally excellent. The benevolence theory regards blessedness as the end, and holiness or moral excellence only as a condition of the end. This theory regards moral excellence itself as the end. Does the moral excellence of God impose obligation to will his moral excellence for its own sake? If not, it cannot be a ground of obligation. Does his moral excellence impose obligation to will his highest good, and that of the universe, for its own sake? No, for this were a contradiction. For, be it remembered, no one thing can be a ground of obligation to choose any other thing, for its own sake. That which creates obligation to choose, by reason of its own nature, must itself be the identical object of choice; the obligation is to choose that object for its own sake.\par If the divine moral excellence is the ground of obligation to choose, then this excellence must be the object of this choice, and disinterested benevolence is never right, but always wrong.\par 2. But for the sake of a somewhat systematic examination of this subject, I will—\par (1.) Show what virtue, or moral excellence is.\par (2.) That it cannot be the foundation of moral obligation.\par (3.) Show what moral worth or good desert is.\par (4.) That it cannot be the foundation of moral obligation.\par (5.) Show what relation virtue, merit, and moral worth sustain to moral obligation.\par (6.) Answer objections.\par (1.) Show what virtue, or moral excellence is.\par Virtue, or moral excellence, consists in conformity of will to moral law. It must either be identical with love or good-will, or it must be the moral attribute or element of good-will or benevolence.\par (2.) It cannot be the foundation of moral obligation.\par It is agreed, that the moral law requires love; and that, this term expresses all that it requires. It is also agreed that this love is good-will, or that it resolves itself into choice, or ultimate intention. It must, then, consist in the choice of an ultimate end. Or, in more common language, this love consists in the supreme devotion of heart and soul to God and to the highest good of being. But since virtue either consists in choice, or is an attribute of choice, or benevolence, it is impossible to will it as an ultimate end. For this would involve the absurdity of choosing choice, or intending intention, as an end, instead of choosing that as an end upon which virtuous choice terminates. Or, if virtue be regarded as the moral attribute of love or benevolence, to make it an ultimate end would be to make an attribute of choice an ultimate end, instead of that on which choice terminates, or ought to terminate. This is absurd.\par (3.) Show what moral worth, or good desert is.\par Moral worth, or good desert, is not identical with virtue, or obedience to moral law, but is an attribute of character, resulting from obedience. Virtue, or holiness, is a state of mind. It is an active and benevolent state of the will. Moral worth is not a state of mind, but is the result of a state of mind. We say that a man's obedience to moral law is valuable in such a sense that a holy being is worthy, or deserving of good, because of his virtue, or holiness. But this worthiness, this good desert, is not a state of mind, but, as I said, it is a result of benevolence. It is an attribute or quality of character, and not a state of mind.\par (4.) Moral worth or good desert cannot be the foundation of moral obligation.\par ({\i a}.) It is admitted, that good, or the intrinsically valuable to being, must be the foundation of moral obligation. The law of God requires the choice of an ultimate end. This end must be intrinsically valuable, for it is its intrinsic value that imposes obligation to will it. Nothing, then, can be the foundation of moral obligation but that which is a good, or intrinsically valuable in itself.\par ({\i b}.) Ultimate good, or the intrinsically valuable, must belong to, and be inseparable from, sentient existences. A block of marble cannot enjoy, or be the subject of, good. That which is intrinsically good to moral agents, must consist in a state of mind. It must be something that is found within the field of consciousness. Nothing can be to them an intrinsic good, but that of which they can be conscious. By this it is not intended that everything of which they are conscious, is to them an ultimate good, or a good in any sense; but it is intended, that that cannot be to them an ultimate, or intrinsic good, of which they are not conscious. Ultimate good must consist in a conscious state of mind. Whatever conduces to the state of mind that is necessarily regarded by us as intrinsically good or valuable, is to us a relative good. But the state of mind alone is the ultimate good. From this it is plain, that moral worth, or good desert, cannot be the foundation of moral obligation, because it is not a state of mind, and cannot be an ultimate good. The consciousness of good desert, that is, the consciousness of affirming of ourselves good desert, is an ultimate good. Or, more strictly, the satisfaction which the mind experiences, upon occasion of affirming its good desert, is an ultimate good. But neither the conscious affirmation of good desert, nor the satisfaction occasioned by the affirmation, is identical with moral worth or good desert. Merit, moral worth, good desert, is the condition, or occasion, of the affirmation, and of the resulting conscious satisfaction, and is therefore a good, but it is not, and cannot be an ultimate, or intrinsic good. It is valuable; but not intrinsically valuable. Were it not that moral beings are so constituted, that it meets a demand of the intelligence, and therefore produces satisfaction in its contemplation, it would not be, and could not reasonably be regarded as a good in any sense. But since it meets a demand of the intelligence, it is a relative good, and results in ultimate good.\par (5.) Show what relation moral excellence, worth, merit, desert, sustain to moral obligation.\par ({\i a}.) We have seen, that neither of them can be the foundation of moral obligation; that neither of them has in it the element of the intrinsic, or ultimate good, or valuable; and that, therefore, a moral agent can never be under obligation to will or choose them as an ultimate end.\par ({\i b}.) Worth, merit, good desert, cannot be a distinct ground, or foundation, of moral obligation, in such a sense as to impose obligation, irrespective of the intrinsic value of good. All obligation must respect, strictly, the choice of an object for its own sake, with the necessary conditions and means. The intrinsic value of the end is the foundation of the obligation to choose both it and the necessary conditions and means of securing it. But for the intrinsic value of the end there could be no obligation to will the conditions and means. Whenever a thing is seen to be a necessary condition or means of securing an intrinsically valuable end, this perceived relation is the condition of our obligation to will it. The obligation is, and must be, founded in the intrinsic value of the end, and conditionated upon the perceived relation of the object to the end. The intelligence of every moral agent, from its nature and laws, affirms, that the ultimate good and blessedness of moral beings is, and ought to be, conditionated upon their holiness and good desert. This being a demand of reason, reason can never affirm moral obligation to will the actual blessedness of moral agents, but upon condition of their virtue, and consequent good desert, or merit. The intelligence affirms that it is fit, suitable, proper, that virtue, good desert, merit, holiness, should be rewarded with blessedness. Blessedness is a good in itself, and ought to be willed for that reason, and moral agents are under obligation to will that all beings capable of good may be worthy to enjoy, and may, therefore, actually enjoy blessedness. But they are not under obligation to will that every moral being should actually enjoy blessedness, but upon condition of holiness and good desert. The relation that holiness, merit, good desert, etc., sustain to moral obligation, is this: they supply the condition of the obligation to will the actual blessedness of the being or beings who are holy. The obligation must be founded in the intrinsic value of the good we are to will to them. For it is absurd to say, that we are, or can be, under obligation to will good to them for its own sake, or as an ultimate end, and yet that the obligation should not be founded in the intrinsic value of the good. Were it not for the intrinsic value of their good, we should no sooner affirm obligation to will good to them than evil. The good or blessedness is the thing, or end, we are under obligation to will. But obligation to will an ultimate end cannot possibly be founded in anything else than the intrinsic value of the end. Suppose it should be said, that in the case of merit, or good desert, the obligation is founded in merit, and only conditioned on the intrinsic value of the good I am to will. This would be to make desert the end willed, and good only the condition, or means. This were absurd.\par ({\i c}.) But again, to make merit the ground of the obligation, and the good willed only a condition, amounts to this: I perceive merit, whereupon I affirm my obligation to will—what? Not good to the deserving because of its value to him, nor from any disposition to see him enjoy blessedness for its own sake, but because of his merit. But what does he merit? Why, good, or blessedness. It is good, or blessedness, that I am to will to him, and this is the end I am bound to will; that is, I am to will his good, or blessedness, for its own intrinsic value. The obligation, then, must be founded in the intrinsic value of the end, that is, his well-being, or blessedness, and only conditioned upon merit.\par (6.) I am to answer objections.\par ({\i a}.) It is objected, that, if virtue is meritorious, if it merits, deserves anything, this implies corresponding obligation, and that merit, or desert, must impose, or be the ground of, the obligation to give that which is merited. But this objection is either a mere begging of the question, or it is sheer logomachy. It assumes that the words, desert and merit, mean what they cannot mean. Let the objector remember, that he holds that obligation respects ultimate intention. That ultimate intention must find the grounds of its obligation exclusively in its object. Now, if desert or merit is a ground of obligation, then merit or desert must be the object of the intention. Desert, merit, must be willed for its own sake. But is this the thing that is deserved, merited? Does a meritorious being deserve that his merit or desert should be willed for its own sake? Indeed, is this what he deserves? We understandingly speak of good desert, the desert of good and of evil; can a being deserve that his desert shall be chosen for its own sake? If not, then it is impossible that desert or merit should be a ground of obligation; for be it remembered, that whatever is a ground of obligation ought to be chosen for its own sake. But if good desert deserves good, it is self-evident that the intrinsic value of the good is the ground, and merit only a condition, of obligation to will the actual and particular enjoyment of the good by the meritorious individual. Thus merit changes merely the form of obligation. If an individual is wicked, I ought to will his good as valuable in itself, and that he should comply with the necessary conditions of happiness, and thereupon actually enjoy happiness. If he is virtuous, I am to will his good still for its intrinsic value; and, since he has complied with the conditions of enjoyment, that he actually enjoy happiness. In both cases, I am bound to will his good, and for the same fundamental reason, namely, its intrinsic value. Neither the fact nor the ground of obligation to will his good is changed by his virtue; the form only of the obligation is changed. I may be under obligation to will evil to a particular being, but in this case I am not bound to will the evil for its own sake, and therefore, not as an end or ultimate. I ought sometimes to will the punishment of the guilty, not for its own sake, but for the sake of the public good; and the intrinsic value of the good to be promoted is the ground of the obligation, and guilt or demerit is only a condition of the obligation in that form. If merit or desert be a ground of obligation, then merit or desert ought to be chosen for its own sake. It would follow from this, that ill desert ought to be chosen for its own sake, as well as good desert. But who will pretend that ill desert ought to be willed for its own sake? But if this is not, cannot be so, then it follows, that desert is not a ground of obligation, and that is not an object of ultimate choice, or of choice at all, only as a means to an end.\par ({\i b}.) It is asserted, in support of the theory we are examining, that the Bible represents the goodness of God as a reason for loving him, or as a foundation of the obligation to love him.\par To this I answer, the Bible may assign, and does assign the goodness of God as a reason for loving him, but it does not follow, that it affirms, or assumes, that this reason is the foundation, or a foundation of the obligation. The inquiry is, in what sense does the Bible assign the goodness of God as a reason for loving him? Is it that the goodness of God is the foundation of the obligation, or only a condition of the obligation to will his actual blessedness in particular? Is his goodness a distinct ground of obligation to love him? But what is this love that his goodness lays us under an obligation exercise to him? It is agreed, that it cannot be an emotion, that it must consist in willing something to him. It is said by some, that the obligation is to treat him as worthy. But I ask, worthy of what? Is he worthy of anything. If so, what is it? For this is the thing that I ought to will to him. Is he merely worthy that I should will his worthiness for its own sake? This must be, if his worthiness is the ground of obligation; for that which is the ground of obligation to choose must be the object of choice. Why, he is worthy of blessing, and honor, and praise. But these must all be embraced in the single word, love. The law has forever decided the point, that our whole duty to God is expressed by this one term. It has been common to make assertions upon the subject, that involve a contradiction of the Bible. The law of God, as revealed in the two precepts, “Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself,†covers the whole ground of moral obligation. It is expressly and repeatedly taught in the Bible, that love to God and our neighbor is the fulfilling of the law. It is, and must be admitted, that this love consists in willing something to God and our neighbor. What, then, is to be willed to them? The command is, “Thou shalt love thy neighbor as thyself.†This says nothing about the character of my neighbor. It is the value of his interests, of his well-being, that the law requires me to regard. It does not require me to love my righteous neighbor merely, nor to love my righteous neighbor better than I do my wicked neighbor. It is my neighbor that I am to love. That is, I am to will his well-being, or his good, with the conditions and means thereof, according to its value. If the law contemplated the virtue of any being as a distinct ground of obligation, it could not read as it does. It must, in that case, have read as follows: If thou art righteous, and thy neighbor is as righteous as thou art, thou shalt love him as thyself. But if he is righteous and thou art not, thou shalt love him and not thyself. If thou art righteous, and he is not, thou shalt love thyself, and not thy neighbor.†How far would this be from the gloss of the Jewish rabbies so fully rebuked by Christ, namely, “Ye have heard that it hath been said by them of old time, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use and persecute you. For if ye love them that love you, what thank have ye? Do not even the publicans the same?†The fact is, the law knows but one ground of moral obligation. It requires us to love God and our neighbor. This love is good will. What else ought we to will, or can we possibly will to God and our neighbor, but their highest good, or well-being, with all the conditions and means thereof? This is all that can be of any value to them, and all that we can or ought to, will to them under any circumstances whatever. When we have willed this to them, we have done our whole duty to them. “Love is the fulfilling of the law.†We owe them nothing more, absolutely. They can have nothing more. But this the law requires us to will to God and our neighbor, on account of the intrinsic value of their good, whatever their character may be; that is, this is to be willed to God and our neighbor, as a possible good, whether they are holy or unholy, simply because of its intrinsic value.\par But while the law requires that this should be willed to all, as a possible and intrinsic good, irrespective of character; it cannot, and does not require us to will that God, or any moral agent in particular, shall be actually blessed, but upon condition that he be holy. Our obligation to the unholy, is to will that they might be holy, and perfectly blessed. Our obligation to the holy, is to will that they be perfectly blessed. As has been said, virtue only modifies the form, but does not change the ground of obligation. The Bible represents love to enemies as one of the highest forms of virtue: “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.†But if love to enemies be a high and a valuable form of virtue, it must be only because the true spirit of the law requires the same love to them as to others, and because of the strong inducements not to love them. Who does not regard the virtue of the atonement as being as great as if it had been made for the friends, instead of the enemies of God? And suppose God were supremely selfish and unreasonably our enemy, who would not regard good-will exercised toward him as being as praiseworthy as it now is. Now if he were unjustly our enemy, would not a hearty good-will to him in such a case be a striking and valuable instance of virtue? In such a case we could not, might not, will his actual blessedness, but we might and should be under infinite obligation to will that he might become holy, and thereupon be perfectly blessed. We should be under obligation to will his good in such a sense, that should he become holy, we should will his actual blessedness, without any change in our ultimate choice or intention, and without any change in us that would imply an increase of virtue.\par So of our neighbor: we are bound to will his good, even if he is wicked, in such a sense as to need no new intention or ultimate choice, to will his actual blessedness, should he become holy. We may be as holy in loving a sinner, and in seeking his salvation while he is a sinner, as in willing his good after he is converted and becomes a saint. God was as virtuous in loving the world, and seeking to save it while in sin, as he is in loving those in it who are holy. The fact is, if we are truly benevolent, and will the highest well-being of all, with the conditions and means of their blessedness, it follows of course, and of necessity, that when one becomes holy we shall love him with the love of complacency; that we shall, of course, will his actual blessedness, seeing that he has fulfilled the necessary conditions, and rendered himself worthy of blessedness. It implies no increase of virtue in God, when a sinner repents, to exercise complacency toward him. Complacency, as a state of will or heart, is only benevolence modified by the consideration or relation of right character in the object of it. God, prophets, apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring labors to save the wicked, as they are in their complacent love to the saints.\par This is the universal doctrine of the Bible. It is in exact accordance with the spirit and letter of the law. “Thou shalt love thy neighbor as thyself;†that is, whatever his character may be. This is the doctrine of reason, and accords with the convictions of all men. But if this is so, it follows that virtue is not a distinct ground of moral obligation, but only modifies the form of obligation. We are under obligation to will the actual blessedness of a moral being, upon condition of his holiness. We ought to will good or blessedness for its own value, irrespective of character; but we ought to will the enjoyment of it, by an individual, in particular, only upon condition of his holiness. Its intrinsic value is the foundation of the obligation, and his holiness changes not the fact, but form, of the obligation, and is the condition of the obligation to will his actual enjoyment of perfect blessedness in particular. When, therefore, the Bible calls on us to love God for his goodness, it does not and cannot mean to assign the fundamental reason, or foundation of the obligation to will his good; for it were absurd to suppose, that his good is to be willed, not for its intrinsic value, but because he is good. Were it not for its intrinsic value, we should as soon affirm our obligation to will evil as good to him. The Bible assumes the first truths of reason. It is a first truth of reason, that God's well-being is of infinite value, and ought to be willed as a possible good whatever his character may be; and that it ought to be willed as an actual reality upon condition of his holiness. Now the Bible does just as in this case might be expected. It asserts his actual and infinite holiness, and calls on us to love him, or to will his good, for that reason. But this is not asserting nor implying that his holiness is the foundation of the obligation to will his good in any such sense as that we should not be under obligation to will it with all our heart, and soul, and mind, and strength, as a possible good, whether he were holy or not. It is plain that the law contemplates only the intrinsic value of the end to be willed. It would require us to will the well-being of God with all our heart, etc., or as the supreme good, whatever his character might be. Were not this so, it could not be moral law. His interest would be the supreme and the infinite good, in the sense of the intrinsically and infinitely valuable, and we should, for that reason, be under infinite obligation to will that it might be, whether he were holy or sinful, and upon condition of his holiness, to will the actual existence of his perfect and infinite blessedness. Upon our coming to the knowledge of his holiness, the obligation is instantly imposed, not merely to will his highest well-being as a possible, but as an actually existing, good.\par Again, it is impossible that goodness, virtue, good desert, merit, should be a distinct ground or foundation of moral obligation, in such a sense as to impose or properly to increase obligation. It has been shown that neither of these can be an ultimate good and impose obligation to choose itself as an ultimate end, or for its intrinsic value.\par But if goodness or merit can impose moral obligation to will, it must be an obligation to will itself as an ultimate end. But this we have seen cannot be; therefore these things cannot be a distinct ground or foundation of moral obligation.\par But again, the law does not make virtue, good desert, or merit, the ground of obligation, and require us to love them and to will them as an ultimate end; but to love God and our neighbor as an ultimate good. It does, no doubt, require us to will God's goodness, good desert, worthiness, merit, as a condition and means of his highest well-being, and of the well-being of the universe; but it is absurd to say that it requires us to will either of these things as an ultimate end, instead of his perfect . blessedness, to which these sustain only the relation of a condition. Let it be distinctly understood that nothing can impose moral obligation but that which is an ultimate and an intrinsic good; for if it impose obligation, it must be an obligation to choose itself for what it is, in and of itself. All obligation must respect the choice either of an end or of means. Obligation to choose means is founded in the value of the end. Whatever, then, imposes obligation must be an ultimate end. It must possess that, in and of itself, that is worthy or deserving of choice as an intrinsic and ultimate good. This we have seen, virtue, merit, etc. cannot be; therefore they cannot be a foundation of moral obligation. But it is said they can increase obligation to love God and holy beings. But we are under infinite obligation to love God and to will his good with all our power, because of the intrinsic value of his well-being, whether he is holy or sinful. Upon condition that he is holy, we are under obligation to will his actual blessedness, but certainly we are under obligation to will it with no more than all our heart, and soul, and mind, and strength. But this we are required to do because of the intrinsic value of his blessedness, whatever his character might be. The fact is, we can do no more, and can be under obligation to do no more, than to will his good with all our power, and this we are bound to do for its own sake; and no more than this can we be under obligation to do, for any reason whatever. Our obligation is to will his good with all our strength, by virtue of its infinite value, and it cannot be increased by any other consideration than our increased knowledge of its value, which increases our ability.\par ({\i c}.) But it is said that favors received impose obligation to exercise gratitude; that the relation of benefactor itself imposes obligation to treat the benefactor according to this relation.\par Answer: I suppose this objection contemplates this relation as a virtuous relation, that is, that the benefactor is truly virtuous and not selfish in his benefaction. If not, then the relation cannot at all modify obligation.\par If the benefactor has in the benefaction obeyed the law of love, if he has done his duty in sustaining this relation, I am under obligation to exercise gratitude toward him. But what is gratitude? It is not a mere emotion or feeling; for this is a phenomenon of the sensibility, and, strictly speaking, without the pale both of legislation and morality. Gratitude, when spoken of as a virtue and as that of which moral obligation can be affirmed, must be an act of will. An obligation to gratitude must be an obligation to will something to the benefactor. But what am I under obligation to will to a benefactor, but his actual highest well-being? If it be God, I am under obligation to will his actual and infinite blessedness with all my heart and with all my soul. If it be my neighbor, I am bound to love him as myself, that is, to will his actual well-being as I do my own. What else can either God or man possess or enjoy, and what else can I be under obligation to will to them? I answer, nothing else. To the law and to the testimony; if any philosophy agree not herewith, it is because there is no light in it. The virtuous relation of benefactor modifies obligation, just as any other and every other form of virtue does, and in no other way. Whenever we perceive virtue in any being, this supplies the condition upon which we are bound to will his actual highest well-being. He has done his duty. He has complied with obligation in the relation he sustains. He is truthful, upright, benevolent, just, merciful, no matter what the particular form may be in which the individual presents to me the evidence of his holy character. It is all precisely the same so far as my obligation extends. I any, independently of my knowledge of his character, under obligation to will his highest well-being for its own sake. That is, to will that he may fulfil all the conditions, and thereupon enjoy perfect blessedness. But I am not under obligation to will his actual enjoyment of blessedness until I have evidence of his virtue. This evidence, however I obtain it, by whatever manifestations of virtue in him or by whatever means, supplies the condition upon which I am under obligation to will his actual enjoyment or highest well-being. This is my whole obligation. It is all he can have, and all I can will to him. All objections of this kind, and indeed all possible objections to the true theory, and in support of the one I am examining, are founded in an erroneous view of the subject of moral obligation, or in a false and anti-scriptural philosophy that contradicts the law of God, and sets up another rule of moral obligation.\par Again, if gratitude is a moral act, according to this objector, it is an ultimate intention, and as such must terminate on its object, and find its reasons or ground of obligation exclusively in its object. If this is so, then if the relation of benefactor is the ground of obligation to exercise gratitude, gratitude must consist in willing this relation for its own sake, and not at all in willing anything to the benefactor. This is absurd. It is certain that gratitude must consist in willing good to the benefactor, and not in willing the relation for its own sake, and that the ground of the obligation must be the intrinsic value of the good, and the relation only a condition of the obligation in the particular form of willing his enjoyment of good in particular. It is now said, in reply to this, that the “inquiry is not, what is gratitude? but, why ought we to exercise it?†But the inquiry is after the ground of the obligation; this, it is agreed, must be intrinsic in its object; and is it impertinent to inquire what the object is? Who can tell what is the ground of the obligation to exercise gratitude until he knows what the object of gratitude is, and consequently what gratitude is? The objector affirms that the relation of benefactor is a ground of obligation to put forth ultimate choice. Of course, according to him, and in fact, if this relation is the ground of the obligation, it is, and must be, the object chosen for its own sake. To exercise gratitude to a benefactor, then, according to this teaching is, not to will any good to him, nor to myself, nor to any being in existence, but simply to will the relation of benefactor for its own sake. Not for his sake, as a good to him. Not for my sake as a good to me, but for its own sake. Is not this a sublime philosophy?\par ({\i d}.) But it is also insisted that when men attempt to assign a reason why they are under moral obligation of any kind, as to love God, they all agree in this, in assigning the divine moral excellence as the reason of that obligation.\par I answer:—The only reason why any man supposes himself to assign the goodness of God as the foundation of the obligation to will good to him is, that he loosely confounds the conditions of the obligation to will his actual blessedness, with the foundation of the obligation to will it for its own sake, or as a possible good. Were it not for the known intrinsic value of God's highest well-being, we should as soon affirm our obligation to will evil as good to him, as has been said. But if the divine moral excellence were the foundation of moral obligation, if God were not holy and good, moral obligation could not exist in any case.\par That every moral agent ought to will the highest well-being of God and of all the universe for its own sake, as a possible good, whatever their characters may be, is a truth of reason. Reason assigns and can assign no other reason for willing their good as an ultimate end than its intrinsic value; and to assign any other reason as imposing obligation to will it as an end, or for its own sake, were absurd and self-contradictory. Obligation to will it as an end and for its own sake, implies the obligation to will its actual existence in all cases, and to all persons, when the indispensable conditions are fulfilled. These conditions are seen to be fulfilled in God, and therefore upon this condition reason affirms obligation to will his actual and highest blessedness for its own sake, the intrinsic value being the fundamental reason of the obligation to will it as an end, and the divine goodness the condition of the obligation to will his highest blessedness in particular. Suppose that I existed and had the idea of blessedness and its intrinsic value duly developed, together with an idea of all the necessary conditions of it; but that I did not know that any other being than myself existed, and yet I knew their existence and blessedness possible; in this case I should be under obligation to will or wish that beings might exist and be blessed. Now suppose that I complied with this obligation, my virtue is just as real and as great as if I knew their existence, and willed their actual blessedness, provided my idea of its intrinsic value were as clear and just as if I knew their existence. And now suppose I came to the knowledge of the actual existence and holiness of all holy beings, I should make no new ultimate choice in willing their actual blessedness. This I should do of course, and, remaining benevolent, of necessity; and if this knowledge did not give me a higher idea of the value of that which I before willed for its own sake, the willing of the real existence of their blessedness would not make me a whit more virtuous than when I willed it as a possible good, without knowing that the conditions of its actual existence would ever, in any case, be fulfilled.\par The Bible reads just as it might be expected to read, and just as we should speak in common life. It being a truth of reason that the well-being of God is of infinite value, and therefore ought to be willed for its own sake, it also being a truth that virtue is an indispensable condition of fulfilling the demands of his own reason and conscience, and of course of his actual blessedness, and of course also a condition of the obligation to will it, we might expect the Bible to exhort and require us to love God or will his actual blessedness, and mention his virtue as the reason or fulfilled condition of the obligation, rather than the intrinsic value of his blessedness as the foundation of the obligation. The foundation of the obligation, being a truth of reason, needs not to be a matter of revelation. Nor needs the fact that virtue is the condition of his blessedness, nor the fact that we are under no obligation to will his actual blessedness but upon condition of his holiness. But that in him this condition is fulfilled, needs to be impressed upon us, and therefore the Bible announces it as a reason or condition of the obligation to love him, that is, to will his actual blessedness.\par God's moral excellence is naturally, and rightly, assigned by us as a condition, not the ground of obligation to receive his revealed will as our law. Did we not assume the rectitude of the divine will, we could not affirm our obligation to receive it as a rule of duty. This assumption is a condition of the obligation, and is naturally thought of when obligation to obey God is affirmed. But the intrinsic value and importance of the interest he requires us to seek, is the ground of the obligation.\par ({\i e}.) Again: it is asserted that when men would awaken a sense of moral obligation they universally contemplate the moral excellence of God as constituting the reason of their obligation, and if this contemplation does not awaken their sense of obligation nothing else can or will.\par I answer: — The only possible reason why men ever do or can take this course, is that they loosely consider religion to consist in feelings of complacency in God, and are endeavoring to awaken these complacent emotions. If they conceive of religion as consisting in these emotions, they will of course conceive themselves to be under obligation to exercise them, and to be sure they take the only possible course to awaken both these and a sense of obligation to exercise them. But they are mistaken both in regard to their obligation and the nature of religion. Did they conceive of religion as consisting in good-will, or in willing the highest well-being of God and of the universe for its own sake, would they, could they, resort to the process in question, that is, the contemplation of the divine moral excellence, as the only reason for willing good to him, instead of considering the infinite value of those interests to the realization of which they ought to consecrate themselves?\par If men often do resort to the process in question, it is because they love to feel and have a self-righteous satisfaction in feelings of complacency in God, and take more pains to awaken these feelings than to quicken and enlarge their benevolence. A purely selfish being may be greatly affected by the great goodness and kindness of God to him. I know a man who is a very niggard so far as all benevolent giving and doing for God and the world are concerned, who, I fear, resorts to the very process in question, and is often much affected with the goodness of God. He can bluster and denounce. all who do not feel as he does. But ask him for a dollar to forward any benevolent enterprise, and he will evade your request, and ask you how you feel, whether you are engaged in religion, etc.\par But it may well be asked, why does the Bible and why do we, so often present the character of God and of Christ as a means of awakening a sense of moral obligation and of inducing virtue? Answer:—\par It is to lead men to contemplate the infinite value of those interests which we ought to will. Presenting the example of God and of Christ, is the highest moral means that can be used. God's example and man's example is the most impressive and efficient way in which he can declare his views, and hold forth to public gaze the infinite value of those interests upon which all hearts ought to be set. For example, nothing can set the infinite value of the soul in a stronger light than the example of God the Father, Son, and Holy Ghost has done.\par Nothing can beget a higher sense of obligation to will the glory of the Father and the salvation of souls, than the example of Christ. His example is his loudest preaching, his clearest, most impressive exhibition, not merely of his own goodness, but of the intrinsic and infinite value of the interest he sought and which we ought to seek. It is the love, the care, the self-denial, and the example of God, in his efforts to secure the great ends of benevolence, that hold those interests forth in the strongest light, and thus beget a sense of obligation to seek the same end. But let it be observed, it is not a contemplation of the goodness of God that awakens this sense of obligation, but the contemplation of the value of those interests which he seeks, in the light of his pains-taking and example; this quickens and gives efficiency to the sense of obligation to will what he wills. Suppose, for example, that I manifest the greatest concern and zeal for the salvation of souls; it would not be the contemplation of my goodness that would quicken in a bystander a sense of obligation to save souls, but my zeal, and life, and spirit would have the strongest tendency to arouse in him a sense of the infinite and intrinsic value of the soul, and thus quicken a sense of obligation. Should I behold multitudes rushing to extinguish a flaming house, it would not be a contemplation of their goodness, but the contemplation of the interests at stake, to the consideration of which their zeal would lead me, that would quicken a sense of obligation in me to hasten to lend my aid.\par Revelation is concerned to impress the fact that God is holy, and of course calls on us, in view of his holiness, to love and worship him. But in doing this, it does not, cannot mean that his holiness is the foundation of the obligation to will his good as an ultimate end.\par Our obligation, when viewed apart from his character, is to will or wish that God might fulfil all the conditions of perfect blessedness, and upon that condition, that he might actually enjoy perfect and infinite satisfaction. But seeing that he meets the demands of his own intelligence and the intelligence of the universe, and that he voluntarily fulfils all the necessary conditions of his highest well-being, our obligation is to will his actual and most perfect and eternal blessedness.\par I am obliged to repeat much to follow the objector, because all his objections resolve themselves into one, and require to be answered much in the same way.\par}›ó{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE VII.\plain\par \fs30\b FOUNDATION OF MORAL OBLIGATION.\plain\par {\i I now come to consider the philosophy which leaches that moral order is the foundation of moral obligation}.\par But what is moral order? The advocates of this theory define it to be identical with the fit, proper, suitable. It is, then, according to them, synonymous with the right. Moral order must be, in their view, either identical with law or with virtue. It must be either an idea of the fit, the right, the proper, the suitable, which is the same as objective right; or it must consist in conformity of the will to this idea or law, which is virtue. It has been repeatedly shown that right, whether objective or subjective, cannot by any possibility be the end at which a moral agent ought to aim, and to which he ought to consecrate himself. If moral order be not synonymous with right in one of these senses, I do not know what it is; and all that I can say is, that if it be not identical with the highest well-being of God and of the universe, it cannot be the end at which moral agents ought to aim, and cannot be the foundation of moral obligation. But if by moral order, as the phraseology of some would seem to indicate, be meant that state of the universe in which all law is universally obeyed, and, as a consequence, a state of universal well-being, this theory is only another name for the true one. It is the same as willing the highest well-being of the universe, with the conditions and means thereof.\par Or if it be meant, as other phraseology would seem to indicate, that moral order is a state of things in which either all law is obeyed, or in which the disobedient are punished for the sake of promoting the public good;—if this be what is meant by moral order, it is only another name for the true theory. Willing moral order, is only willing the highest good of the universe for its own sake, with the condition and means thereof.\par But if by moral order be meant the fit, suitable, in the sense of law, physical or moral, it is absurd to represent moral order as the foundation of moral obligation. If moral order is the ground of obligation, it is identical with the object of ultimate choice. Does God require us to love moral order for its own sake? Is this identical with loving God and our neighbor? “Thou shalt will moral order with all thy heart, and with all thy soul!†Is this the meaning of the moral law? If this theory is right, benevolence is sin. It is not living to the right end.\par {\i Again it is maintained that the nature and relations of moral beings are the true foundation of moral obligation}.\par The advocates of this theory confound the conditions of moral obligation with the foundation of obligation. The nature and relations of moral agents to each other, and to the universe, are conditions of their obligation to will the good of being, but not the foundation of the obligation. What! the nature and relations of moral beings the foundation of their obligation to choose an ultimate end! Then this end must be their nature and relations. This is absurd. Their nature and relations being what they are, their highest well-being is known to them to be of infinite and intrinsic value. But it is and must be the intrinsic value of the end, and not their nature and relations, that imposes obligation to will the highest good of the universe as an ultimate end.\par If their nature and relations be the ground of obligation, then their nature and relations are the great object of ultimate choice, and should be willed for their own sakes, and not for the sake of any good resulting from their nature and relations. For, be it remembered, the ground of obligation to put forth ultimate choice must be identical with the object of this choice, which object imposes obligation by virtue of its own nature.\par The natures and relations of moral beings are a condition of obligation to fulfil to each other certain duties. For example, the relation of parent and child is a condition of obligation to endeavor to promote each other's particular well-being, to govern and provide for, on the part of the parent, and to obey, etc., on the part of the child. But the intrinsic value of the good to be sought by both parent and child must be the ground, and their relation only the condition, of those particular forms of obligation. So in every possible case. Relations can never be a ground of obligation to choose, unless the relations be the object of the choice. The various duties of life are executive and not ultimate acts. Obligation to perform them is founded in the intrinsic nature of the good resulting from their performance. The various relations of life are only conditions of obligation to promote particular forms of good, and the good of particular individuals.\par Writers upon this subject are often falling into the mistake of confounding the conditions with the foundation of moral obligation. Moral agency is a condition, but not the foundation of obligation. Light, or the knowledge of the intrinsically valuable to being, is a condition, but not the foundation of moral obligation. The intrinsically valuable is the foundation of the obligation; and light, or the perception of the intrinsically valuable, is only a condition of the obligation. So the nature and relations of moral beings are a condition of their obligation to will each other's good, and so is light, or a knowledge of the intrinsic value of their blessedness; but the intrinsic value is alone the foundation of the obligation. It is, therefore, a great mistake to affirm “that the known nature and relations of moral agents are the true foundation of moral obligation.â€\par {\i The next theory that demands attention is that which teaches that moral obligation is founded in the idea of duty}.\par According to this philosophy, the end at which a moral agent ought to aim, is duty. He must in all things “aim at doing his duty.†Or, in other words, he must always have respect to his obligation, and aim at discharging it.\par It is plain that this theory is only another form of stating the rightarian theory. By aiming, intending, to do duty, we must understand the advocates of this theory to mean the adoption of a resolution or maxim, by which to regulate their lives—the formation of a resolve to obey God—to serve God—to do at all times what appears to be right—to meet the demands of conscience—to obey the law—to discharge obligation, etc. I have expressed the thing intended in all these ways because it is common to hear this theory expressed in all these terms, and in others like them. Especially in giving instruction to inquiring sinners, nothing is more common than for those who profess to be spiritual guides to assume the truth of this philosophy, and give instructions accordingly. These philosophers, or theologians, will say to sinners: Make up your mind to serve the Lord; resolve to do your whole duty, and do it at all times; resolve to obey God in all things—to keep all his commandments; resolve to deny yourselves—to forsake all sin—to love the Lord with all your heart and your neighbor as yourself. They often represent regeneration as consisting in this resolution or purpose.\par Such-like phraseology, which is very common and almost universal among rightarian philosophers, demonstrates that they regard virtue or obedience to God as consisting in the adoption of a maxim of life. With them, duty is the great idea to be realized. All these modes of expression mean the same thing, and amount to just Kant's morality, which he admits does not necessarily imply religion, namely: “act upon a maxim at all times fit for law universal,†and to Cousin's, which is the same thing, namely, “will the right for the sake of the right.†Now I cannot but regard this philosophy on the one hand, and utilitarianism on the other, as equally wide from the truth, and as lying at the foundation of much of the spurious religion with which the church and the world are cursed. Utilitarianism begets one type of selfishness, which it calls religion, and this philosophy begets another, in some respects more specious, but not a whit the less selfish, God-dishonoring and soul-destroying. The nearest that this philosophy can be said to approach either to true morality or religion, is, that if the one who forms the resolution understood himself he would resolve to become truly moral instead of really becoming so. But this is in fact an absurdity and an impossibility, and the resolution-maker does not understand what he is about, when he supposes himself to be forming or cherishing a resolution to do his duty. Observe, he intends to do his duty. But to do his duty is to form and cherish an ultimate intention. To intend to do his duty is merely to intend to intend. But this is not doing his duty, as will be shown. He intends to serve God, but this is not serving God, as will also be shown. Whatever he intends, he is neither truly moral nor religious, until he really intends the same end that God does; and this is not to do his duty, nor to do right, nor to comply with obligation, nor to keep a conscience void of offence, nor to deny himself, nor any such like things. God aims at, and intends, the highest well-being of himself and the universe, as an ultimate end, and this is doing his duty. It is not resolving or intending to do his duty, but is doing it. It is not resolving to do right for the sake of the right, but it is doing right. It is not resolving to serve himself and the universe, but is actually rendering that service. It is not resolving to obey the moral law, but is actually obeying it. It is not resolving to love, but actually loving his neighbor as himself. It is not, in other words, resolving to be benevolent, but is being so. It is not resolving to deny self, but is actually denying self.\par A man may resolve to serve God without any just idea of what it is to serve him. If he had the idea of what the law of God requires him to choose, clearly before his mind—if he perceived that to serve God, was nothing less than to consecrate himself to the same end to which God consecrates himself, to love God with all his heart and his neighbor as himself, that is, to will or choose the highest well-being of God and of the universe, as an ultimate end—to devote all his being, substance, time, and influence to this end;—I say, if this idea were clearly before his mind, he would not talk of resolving to consecrate himself to God—resolving to do his duty, to do right, to serve God, to keep a conscience void of offence, and such like things. He would see that such resolutions were totally absurd and a mere evasion of the claims of God. It has been repeatedly shown, that all virtue resolves itself into the intending of an ultimate end, or of the highest well-being of God and the universe. This is true morality, and nothing else is. This is identical with that love to God and man which the law of God requires. This then is duty. This is serving God. This is keeping a conscience void of offence. This is right, and nothing else is. But to intend or resolve to do this is only to intend to intend, instead of at once intending what God requires. It is resolving to love God and his neighbor, instead of really loving him; choosing to choose the highest well-being of God and of the universe, instead of really choosing it.\par It is one thing for a man who actually loves God with all his heart and his neighbor as himself, to resolve to regulate all his outward life by the law of God, and a totally different thing to intend to love God or to intend his highest glory and well-being. Resolutions may respect outward action, but it is totally absurd to intend or resolve to form an ultimate intention. But be it remembered, that morality and religion do not belong to outward action, but to ultimate intentions. It is amazing and afflicting to witness the alarming extent to which a spurious philosophy has corrupted and is corrupting the church of God. Kant and Cousin and Coleridge have adopted a phraseology, and manifestly have conceived in idea a philosophy subversive of all true love to God and man, and teach a religion of maxims and resolutions instead of a religion of love. It is a philosophy, as we shall see in a future lecture, which teaches that the moral law or law of right, is entirely distinct from and may be opposite to the law of benevolence or love. The fact is, this philosophy conceives of duty and right as belonging to mere outward action. This must be, for it cannot be confused enough to talk of resolving or intending to form an ultimate intention. Let but the truth of this philosophy be assumed, in giving instructions to the anxious sinner, and it will immediately dry off his tears, and in all probability lead him to settle down in a religion of resolutions instead of a religion of love. Indeed this philosophy will immediately dry off, (if I may be allowed the expression,) the most genuine and powerful revival of religion, and run it down into a mere revival of a heartless, Christless, loveless philosophy. It is much easier to persuade anxious sinners to resolve to do their duty, to resolve to love God, than it is to persuade them really to do their duty, and really to love God with all their heart and with all their soul, and their neighbor as themselves.\par {\i We now come to the consideration of that philosophy which teaches the complexity of the foundation of moral obligation}.\par This theory maintains that there are several distinct grounds of moral obligation; that the highest good of being is only one of the grounds of moral obligation, while right, moral order, the nature and relations of moral agents, merit and demerit, truth, duty, and many such like things, are distinct grounds of moral obligation, but that each one of them can by itself impose moral obligation. The advocates of this theory, perceiving its inconsistency with the doctrine that moral obligation respects the ultimate choice or intention only, seem disposed to relinquish the position that obligation respects strictly only the choice of an ultimate end, and to maintain that moral obligation respects the ultimate action of the will. By ultimate action of the will they mean, if I understand them, the will's treatment of everything according to its intrinsic nature and character; that is treating every thing, or taking that attitude in respect to every thing known to the mind, that is exactly suited to what it is in and of itself. For example, right ought to be regarded and treated by the will as right because it is right. Truth ought to be regarded and treated as truth for its own sake, virtue as virtue, merit as merit, demerit as demerit, the useful as useful, the beautiful as beautiful, the good or valuable as valuable, each for its own sake; that in each case the action of the will is ultimate, in the sense that its action terminates on these objects as ultimates; in other words, that all those actions of the will are ultimate that treat things according to their nature and character, or according to what they are in and of themselves.\par Now in respect to this theory I would inquire:—What is intended by the will's treating a thing, or taking that attitude in respect to it that is suited to its nature and character? Are there any other actions of will than volitions, choice, preference, intention? Are not all the actions of the will comprehended in these? If there are any other actions than these, are they intelligent actions? If, so what are those actions of will that consist neither in the choice of ends nor means, nor in volitions or efforts to secure an end? Can there be intelligent acts of will that neither respect ends nor means? Can there be moral acts of will when there is no choice or intention? If there is choice or intention, must not these respect an end or means? What then can be meant by ultimate action of will as distinguished from ultimate choice or intention? Can there be choice without an object of choice? If there is an object of choice, must not this object be chosen either as an end or as a means? If as an ultimate end, how does this differ from ultimate intention? If as a means, how can this be regarded as an ultimate action of the will? What can be intended by actions of will that are not acts of choice nor volition? I can conceive of no other. But if all acts of will must of necessity consist in willing or nilling, that is in choosing or refusing, which is the same as willing one way or another, in respect to all objects of choice apprehended by the mind, how can there be any intelligent act of the will that does not consist in, or that may not and must not, in its last analysis, be resolvable into, and be properly considered as the choice of an end, or of means, or in executive efforts to secure an end? Can moral law require any other action of will than choice and volition? What other actions of will are possible to us? Whatever moral law does require, it must and can only require choices and volitions. It can only require us to choose ends or means. It cannot require us to choose as an ultimate end anything that is not intrinsically worthy of choice—nor as a means any thing that does not sustain that relation.\par Secondly, let us examine this theory in the light of the revealed law of God. The whole law is fulfilled in one word—love. Now we have seen that the will of God cannot be the foundation of moral obligation. Moral obligation must be founded in the nature of that which moral law requires us to choose. Unless there be something in the nature of that which moral law requires us to will that renders it worthy or deserving of choice, we can be under no obligation to will or choose it. It is admitted that the love required by the law of God must consist in an act of the will, and not in mere emotions. Now, does this love, willing, choice, embrace several distinct ultimates? If so, how can they all be expressed in one word—love? Observe, the law requires only love to God and our neighbor as an ultimate. This love or willing must respect and terminate on God and our neighbor. The law says nothing about willing right for the sake of the right, or truth for the sake of the truth, or beauty for the sake of beauty, or virtue for the sake of virtue, or moral order for its own sake, or the nature and relations of moral agents for their own sake; nor can any such thing be implied in the command to love God and our neighbor. All these and innumerable other things are, and must be, conditions and means of the highest well-being of God and our neighbor. As such, the law may, and doubtless does, in requiring us to will the highest well-being of God and our neighbor as an ultimate end, require us to will all these as the necessary conditions and means. The end which the revealed law requires us to will is undeniably simple as opposed to complex. It requires only love to God and our neighbor. One word expresses the whole of moral obligation. Now certainly this word cannot have a complex signification in such a sense as to include several distinct and ultimate objects of love, or of choice. This love is to terminate on God and our neighbor, and not on abstractions, nor on inanimate and insentient existences. I protest against any philosophy that contradicts the revealed law of God, and that teaches that anything else than God and our neighbor is to be loved for its own sake, or that anything else is to be chosen as an ultimate end than the highest well-being of God and our neighbor. In other words, I utterly object to any philosophy that makes anything obligatory upon a moral agent that is not expressed or implied in perfect good will to God, and to the universe of sentient existences. To the word and to the testimony; if any philosophy agree not therewith, it is because there is no light in it. The revealed law of God knows but one ground or foundation of moral obligation. It requires but one thing; and that is just that attitude of the will toward God and our neighbor that accords with the intrinsic value of their highest well-being; that God's moral worth shall be willed as of infinite value, as a condition of his own well-being, and that his actual and perfect blessedness shall be willed for its own sake, and because, or upon condition that he is worthy; that our neighbor's moral worth shall be willed as an indispensable condition of his blessedness, and that if our neighbor is worthy of happiness, his actual and highest happiness shall be willed. This law knows but one end which moral agents are under obligation to seek, and sets at nought all so-called ultimate actions of will that do not terminate on the good of God and our neighbor. The ultimate choice, with the choice of all the conditions and means of the highest well-being of God and the universe, is all that the revealed law recognizes as coming within the pale of its legislation. It requires nothing more and nothing less.\par But there is another form of the complex theory of moral obligation that I must notice before I dismiss this subject.\par This view admits and maintains that the good, that is, the valuable to being, is the only ground of moral obligation, and that in every possible case the valuable to being, or the good, must be intended as an end, as a condition of the intention being virtuous. In this respect it maintains that the foundation of moral obligation is simple, a unit. But it also maintains that there are several ultimate goods or several ultimates or things which are intrinsically good or valuable in themselves, and are therefore to be chosen for their own sake, or as an ultimate end; that to choose either of these as an ultimate end, or for its own sake, is virtue.\par It admits that happiness or blessedness is a good, and should be willed for its own sake, or as an ultimate end, but it maintains that virtue is an ultimate good; that right is en ultimate good; that the just and the true are ultimate goods; in short, that the realization of the ideas of the reason, or the carrying out into concrete existence any idea of the reason, is an ultimate good. For instance: there were in the Divine Mind from eternity certain ideas of the good or valuable, the right, the just, the beautiful, the true, the useful, the holy. The realization of these ideas of the divine reason, according to this theory, was the end which God aimed at or intended in creation; he aimed at their realization as ultimates or for their own sake, and regarded the concrete realization of every one of these ideas as a separate and ultimate good: and so certain as God is virtuous, so certain it is, says this theory, that an intention on our part to realize these ideas for the sake of the realization is virtue. Then the foundation of moral obligation is complex in the sense that to will either the good or valuable, the right, the true, the just, the virtuous, the beautiful, the useful, etc., for its own sake, or as an ultimate end, is virtue; and there is more than one virtuous ultimate choice or intention. Thus any one of several distinct things may be intended as an ultimate end with equal propriety and with equal virtuousness. The soul may at one moment be wholly consecrated to one end, that is, to one ultimate good, and again to another; that is, sometimes it may will one good, and sometimes another good, as an ultimate end, and still be equally virtuous.\par In the discussion of this subject I will inquire: In what does the supreme and ultimate good consist?\par 1. Good may be natural or moral. Natural good is synonymous with valuable. Moral good is synonymous with virtue. Moral good is in a certain sense a natural good, that is, it is valuable as a means of natural good; but the advocates of this theory affirm that moral good is valuable in itself.\par 2. Good may be absolute and relative. Absolute good is that which is intrinsically valuable. Relative good is that which is valuable as a means. It is not valuable in itself, but valuable because it sustains to absolute good the relation of a means to an end. Absolute good may also be a relative good, that is, it may tend to perpetuate and augment itself. Absolute good is also ultimate. Ultimate good is that good in which all relative good terminates—that good to which all relative good sustains the relation of a means or condition. Relative good is not intrinsically valuable, but only valuable on account of its relations.\par The point upon which issue is taken, is, that enjoyment, blessedness, or mental satisfaction, is the only ultimate good.\par It has been before remarked, and should be repeated here, that the intrinsically valuable must not only belong to, and be inseparable from, sentient beings, but that the ultimate or intrinsic absolute good must consist in a state of mind. It must be something to be found in the field of consciousness. Take away mind, and what can be a good {\i per se}; or what can be a good in any sense?\par Again, it should be said that the ultimate and absolute good can not consist in a choice or in a voluntary state of mind. The thing chosen is, and must be the ultimate of the choice. Choice can never be chosen as an ultimate end. Benevolence then, or the love required by the law, can never be the ultimate and absolute good. It is admitted that blessedness, enjoyment, mental satisfaction, is a good, an absolute and ultimate good. All men assume it. All men seek enjoyment. That it is the only absolute and ultimate good, is a first truth. But for this there could be no activity—no motive to action—no object of choice. Enjoyment is in fact the ultimate good. It is in fact the result of existence and of action. It results to God from his existence, his attributes, his activity, and his virtue, by a law of necessity. His powers are so correlated that blessedness cannot but be the state of his mind, as resulting from the exercise of his attributes and the right activity of his will. Happiness, or enjoyment, results, both naturally and governmentally, from obedience to law both physical and moral. It also shows that government is not an end, but a means. It also shows that the end is blessedness, and the means obedience to law.\par The ultimate and absolute good, in the sense of the intrinsically valuable, cannot be identical with moral law. Moral law, as we have seen, is an idea of the reason. Moral law and moral government must propose some end to be secured by means of law. Law cannot be its own end. It cannot require the subject to seek itself as an ultimate end. This were absurd. The moral law is nothing else than the reason's idea, or conception of that course of willing and acting that is fit, proper, suitable to, and demanded by the nature, relations, necessities, and circumstances of moral agents. Their nature, relations, circumstances, and wants being perceived, the reason necessarily affirms that they ought to propose to themselves a certain end, and to concentrate themselves to the promotion of this end, for its own sake, or for its own intrinsic value. This end cannot be law itself. The law is a simple and pure idea of the reason, and can never be in itself the supreme, intrinsic, absolute, and ultimate good.\par Nor can obedience, or the course of acting or willing required by the law, be the ultimate end aimed at by the law or the lawgiver. The law requires action in reference to an end, or that an end should be willed; but the willing, and the end to be willed, cannot be identical. The action required, and the end to which it is to be directed, cannot be the same. Obedience to law cannot be the ultimate end proposed by law or government. The obedience is one thing, the end to be secured by obedience is and must be another. Obedience must be a means or condition; and that which law and obedience are intended to secure, is and must be the ultimate end of obedience. The law, or the law-giver, aims to promote the highest good, or blessedness of the universe. This must be the end of moral law and moral government. Law and obedience must be the means or conditions of this end. To deny this is to deny the very nature of moral law, and to lose sight of the true and only end of moral government. Nothing can be moral law, and nothing can be moral government, that does not propose the highest good of moral beings as its ultimate end. But if this is the end of law, and the end of government, it must be the end to be aimed at, or intended, by the ruler and the subject. And this end must be the foundation of moral obligation. The end must be good or valuable {\i per se}, or there can be no moral law requiring it to be sought or chosen as an ultimate end, nor any obligation to choose it as an ultimate end.\par But what is intended by the right, the just, the true, etc., being ultimate goods and ends to be chosen for their own sake? These may be objective or subjective. Objective right, truth, justice, etc., are mere ideas, and cannot be good or valuable in themselves. Subjective right, truth, justice, etc., are synonymous with righteousness, truthfulness, and justness. These are virtue. They consist in an active state of the will, and resolve themselves into choice, intention. But we have repeatedly seen that intention can neither be an end nor a good in itself, in the sense of intrinsically valuable.\par Again, constituted as moral agents are, it is a matter of consciousness that the concrete realization of the ideas of right, and truth, and justice, of beauty, of fitness, of moral order, and, in short, of all that class of ideas, is indispensable as the condition and means of their highest well-being, and that enjoyment or mental satisfaction is the result of realizing in the concrete those ideas. This enjoyment or satisfaction then is and must be the end or ultimate upon which the intention of God must have terminated, and upon which ours must terminate as an end or ultimate.\par Again, the enjoyment resulting to God from the concrete realization of his own ideas must be infinite. He must therefore have intended it as the supreme good. It is in fact the ultimate good. It is in fact the supremely valuable.\par Again, if there is more than one ultimate good, the mind must regard them all as one, or sometimes be consecrated to one and sometimes to another—sometimes wholly consecrated to the beautiful, sometimes to the just, and then again to the right, then to the useful, to the true, etc. But it may be asked, of what value is the beautiful, aside from the enjoyment it affords to sentient existences? It meets a demand of our being, and hence affords satisfaction. But for this in what sense could it be regarded as good? The idea of the useful, again, cannot be an idea of an ultimate end, for utility implies that something is valuable in itself to which the useful sustains the relation of a means, and is useful only for that reason.\par Of what value is the true, the right, the just, etc., aside from the pleasure or mental satisfaction resulting from them to sentient existences? Of what value were all the rest of the universe, were there no sentient existences to enjoy it?\par Suppose, again, that everything else in the universe existed just as it does, except mental satisfaction or enjoyment, and that there were absolutely no enjoyment of any kind in anything any more than there is in a block of granite, of what value would it all be? and to what, or to whom, would it be valuable? Mind, without susceptibility of enjoyment, can neither know nor be the subject of good or evil, any more than a slab of marble. Truth in that case could no more be a good to mind than mind could be a good to truth; light would no more be a good to the eye, than the eye a good to light. Nothing in the universe could give or receive the least satisfaction or dissatisfaction. Neither natural nor moral fitness nor unfitness could excite the least emotion or mental satisfaction. A block of marble might just as well be the subject of good as anything else, upon such a supposition.\par Again, it is obvious that all creation, where law is obeyed, tends to one end, and that end is happiness or enjoyment. This demonstrates that enjoyment was the end at which God aimed in creation.\par Again, it is evident that God is endeavoring to realize all the other ideas of his reason for the sake of, and as a means of, realizing that of the valuable to being. This, as a matter of fact, is the result of realizing in the concrete all those ideas. This must then have been the end intended.\par It is nonsense to object that, if enjoyment or mental satisfaction be the only ground of moral obligation, we should be indifferent as to the means. This objection assumes that in seeking an end for its intrinsic value, we must be indifferent as to the way in which we obtain that end; that is, whether it be obtained in a manner possible or impossible, right or wrong. It overlooks the fact that from the laws of our own being it is impossible for us to will the end without willing also the indispensable, and therefore the appropriate, means; and also that we cannot possibly regard any other conditions or means of the happiness of moral agents as possible, and therefore as appropriate or right, but holiness and universal conformity to the law of our being. Enjoyment or mental satisfaction results from having the different demands of our being met. One demand of the reason and conscience of a moral agent is that happiness should be conditionated upon holiness. It is therefore naturally impossible for a moral agent to be satisfied with the happiness or enjoyment of moral agents, except upon the condition of their holiness.\par But this class of philosophers insist that all the archetypes of the, ideas of the reason are necessarily regarded by us as good in themselves.. For example: I have the idea of beauty. I behold a rose. The perception of this archetype of the idea of beauty gives me instantaneous pleasure. Now it is said, that this archetype is necessarily regarded by me as a good. I have pleasure in the presence and perception of it, and as often as I call it to remembrance. This pleasure, it is said, demonstrates that it is a good to me; and this good is in the very nature of the object, and must be regarded as a good in itself. To this I answer, that the presence of the rose is a good to me, but not an ultimate good. It is only a means or source of pleasure or happiness to me. The rose is not a good in itself. If there were no eyes to see it, and no olfactories to smell it, to whom could it be a good? But in what sense can it be a good, except in the sense that it gives satisfaction to the beholder? The satisfaction, and not the rose, is and must be the ultimate good. But it is inquired, Do not I desire the rose for its own sake? I answer, Yes; you desire it for its own sake, but you do not, cannot choose it for its own sake, but to gratify the desire. The desires all terminate on their respective objects. The desire for food terminates on food; thirst terminates on drink, etc. These things are so correlated to these appetites that they are desired for their own sakes. But they are not and cannot be chosen for their own sakes or as an ultimate end. They are, and must be, regarded and chosen as the means of gratifying their respective desires. To choose them simply in obedience to the desire were selfishness. But the gratification is a good, and a part of universal good. The reason, therefore, urges and demands that they should be chosen as a means of good to myself. When thus chosen in obedience to the law of the intelligence, and no more stress is laid upon the gratification than in proportion to its relative value, and when no stress is laid upon it simply because it is my own gratification, the choice is holy. The perception of the archetypes of the various ideas of the reason will, in most instances, produce enjoyment. These archetypes, or, which is the same thing, the concrete realization of these ideas, is regarded by the mind as a good, but not as an ultimate good. The ultimate good is the satisfaction derived from the perception of them.\par The perception of moral or physical beauty gives me satisfaction. Now moral and physical beauty are regarded by me as good, but not as ultimate good. They are relative good only. Were it not for the pleasure they give me, I could not in any way connect with them the idea of good. The mental eye might perceive order, beauty, physical and moral, or anything else; but these things would no more be good to the intellect that perceived them than their opposites. The idea of good or of the valuable could not in such a case exist, consequently virtue or moral beauty, could not exist. The idea of the good, or of the valuable, must exist before virtue can exist. It is and must be the development of the idea of the valuable, that develops the idea of moral obligation, of right and wrong, and consequently that makes virtue possible. The mind must perceive an object of choice that is regarded as intrinsically valuable, before it can have the idea of moral obligation to choose it as an end. This object of choice cannot be virtue or moral beauty, for this would be to have the idea of virtue or of moral beauty before the idea of moral obligation, or of right and wrong. This were a contradiction. The mind must have the idea of some ultimate good, the choice of which would be virtue, or concerning which the reason affirms moral obligation, before the idea of virtue, or of right or wrong, can exist. The development of the idea of the valuable, or of an ultimate good, must precede the possibility of virtue, or of the idea of virtue, of moral obligation, or of right and wrong. It is absurd to say that virtue is regarded as an ultimate good, when in fact the very idea of virtue does not and cannot exist until a good is presented, in view of which, the mind affirms moral obligation to will it for its own sake, and also affirms that the choice of it for that reason would be virtue.\par So virtue or holiness is morally beautiful. Moral worth or excellence is morally beautiful. Beauty is an attribute or element of holiness, virtue, and of moral worth, or right character. But the beauty is not identical with holiness or moral worth, any more than the beauty of a rose, and the rose are identical. The rose is beautiful. Beauty is one of its attributes. So virtue is morally beautiful. Beauty is one of its attributes. But in neither case is the beauty a state of mind, and, therefore, it cannot be an ultimate good.\par We are apt to say, that moral worth is an ultimate good; but it is only a relative good. It meets a demand of our being, and thus produces satisfaction. This satisfaction is the ultimate good of being. At the very moment we pronounce it a good in itself, it is only because we experience such a satisfaction in contemplating it. At the very time we erroneously say, that we consider it a good in itself, wholly independent of its results, we only say so, the more positively, because we are so gratified at the time, by thinking of it. It is its experienced results, that is the ground of the affirmation.\par Thus we see:\par 1. That the utility of ultimate choice cannot be a foundation of obligation to choose, for this would be to transfer the ground of obligation from what is intrinsic in the object chosen to the useful tendency of the choice itself. As I have said, utility is a condition of obligation to put forth an executive act, but can never be a foundation of obligation; for the utility of the choice is not a reason found exclusively, or at all, in the object of choice.\par 2. The moral character of the choice cannot be a foundation of obligation to choose, for this reason is not intrinsic in the object of choice. To affirm that the character of choice is the ground of obligation to choose, is to transfer the ground of obligation to choose from the object chosen to the character of the choice itself; but this is a contradiction of the premises.\par 3. The relation of one being to another cannot be the ground of obligation of the one to will good to the other, for the ground of obligation to will good to another must be the intrinsic nature of the good, and not the relations of one being to another. Relations may be conditions of obligation to seek to promote the good of particular individuals; but in every case the nature of the good is the ground of the obligation.\par 4. Neither the relation of utility, nor that of moral fitness or right, as existing between choice and its object, can be a ground of obligation, for both these relations depend, for their, very existence, upon the intrinsic importance of the object of choice; and besides, neither of these relations is intrinsic in the object of choice, as it must be to be a ground of obligation.\par 5. The relative importance or value of an object of choice can never be a ground of obligation to choose that object, for its relative importance is not intrinsic in the object. But the relative importance, or value, of an object may be a condition of obligation to choose it, as a condition of securing an intrinsically valuable object, to which it sustains the relation of a means.\par 6. The idea of duty cannot be a ground of obligation; this idea is a condition, but never a foundation, of obligation, for this idea is not intrinsic in the object which we affirm it our duty to choose.\par 7. The perception of certain relations existing between individuals cannot be a ground, although it is a condition of obligation, to fulfil to them certain duties. Neither the relation itself, nor the perception of the relation, is intrinsic in that which we affirm ourselves to be under obligation to will or do to them; of course, neither of them can be a ground of obligation.\par 8. The affirmation of obligation by the reason, cannot be a ground, though it is a condition of obligation. The obligation is affirmed, upon the ground of the intrinsic importance of the object, and not in view of the affirmation itself.\par 9. The sovereign will of God is never the foundation, though it often is a condition of certain forms, of obligation. Did we know the intrinsic or relative value of an object, we should be under obligation to choose it, whether God required it or not.\par The revealed will of God is always a condition of obligation, whenever such revelation is indispensable to our understanding the intrinsic ex relative importance of any object of choice. The will of God is not intrinsic in the object which he commands us to will, and of course cannot be a ground of obligation.\par 10. The moral excellence of a being can never be a foundation of obligation to will his good; for his character is not intrinsic in the good we ought to will to him. The intrinsic value of that good must be the ground of the obligation, and his good character only a condition of obligation to will his enjoyment of good in particular.\par Good character can never be a ground of obligation to choose anything which is not itself; for the reasons of ultimate choice must be found exclusively in the object of choice. Therefore, if character is a ground of obligation to put forth an ultimate choice, it must be the object of that choice.\par 11. Right can never be a ground of obligation, unless right be itself the object which we are under obligation to choose for its own sake.\par 12. Susceptibility for good can never be a ground, though it is a condition, of obligation to will good to a being. The susceptibility is not intrinsic in the good which we ought to will, and therefore cannot be a ground of obligation.\par 13. No one thing can be a ground of obligation to choose any other thing, as an ultimate; for the reasons for choosing anything, as an ultimate, must be found in itself, and in nothing extraneous to itself.\par 14. From the admitted fact, that none but ultimate choice or intention is right or wrong {\i per se}, and that all executive volitions, or acts, derive their character from the ultimate intention to which they owe their existence, it follows:—\par ({\i a}.) That if executive volitions are put forth with the intention to secure an intrinsically valuable end, they are right; otherwise they are wrong.\par ({\i b}.) It also follows, that obligation to put forth executive acts is conditioned, not founded, upon the assumed utility of such acts. Again—\par ({\i c}.) It also follows, that all outward acts are right or wrong, as they proceed from a right or wrong intention.\par ({\i d}.) It also follows that the rightness of any executive volition or outward act depends upon the supposed and intended utility of that volition, or act. Their utility must he assumed as a condition of obligation to put them forth, and, of course, their intended utility is a condition of their being right.\par ({\i e}.) It also follows that, whenever we decide it to be duty to put forth any outward act whatever, irrespective of its supposed utility, and because we think it right, we deceive ourselves; for it is impossible that outward acts or volitions, which from their nature are always executive, should be either obligatory or right, irrespective of their assumed utility, or tendency to promote an intrinsically valuable end.\par ({\i f}.) It follows also that it is a gross error to affirm the rightness of an executive act, as a reason for putting it forth, even assuming that its tendency is to do evil rather than good. With this assumption no executive act can possibly be right. When God has required certain executive acts, we know that they do tend to secure the highest good, and that, if put forth to secure that good, they are right. But in no case, where God has not revealed the path of duty, as it respects executive acts, or courses of life, are we to decide upon such questions in view of the rightness, irrespective of the good tendency of such acts or courses of life; for their rightness depends upon their assumed good tendency.\par But it is said that a moral agent may sometimes be under obligation to will evil instead of good to others. I answer:—\par It can never be the duty of a moral agent to will evil to any being for its own sake, or as an ultimate end. The character and governmental relations of a being may be such that it may be duty to will his punishment to promote the public good. But in this case good is the end willed, and misery only a means. So it may be the duty of a moral agent to will the temporal misery of even a holy being, to promote the public interests. Such was the case with the sufferings of Christ. The Father willed his temporary misery, to promote the public good. But in all cases when, it is duty to will misery, it is only as a means or condition of good to the public, or to the individual, and not as an ultimate end.\par}ƒà{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE VIII.\plain\par \fs30\b FOUNDATION OF MORAL OBLIGATION.\plain\par \fs28\i THE PRACTICAL TENDENCY OF THE VARIOUS THEORIES.\plain\par It has already been observed that this is a highly practical question, and one of surpassing interest and importance. I have gone through the discussion and examination of the several principal theories, for the purpose of preparing the way to expose the practical results of those various theories, and to show that they legitimately result in some of the most soul-destroying errors that cripple the church and curse the world.\par 1. {\i I will begin with the theory that regards the sovereign will of God as the, foundation of moral obligation}.\par One legitimate and necessary result of this theory is, a totally erroneous conception both of the character of God, and of the nature and design of his government. If God's will is the foundation of moral obligation, it follows that he is an arbitrary sovereign. He is not under law himself, and he has no rule by which to regulate his conduct, nor by which either himself or any other being can judge of his moral character. Indeed, unless he is subject to law, or is a subject of moral obligation, he has and can have, no moral character; for moral character always and necessarily implies moral law and moral obligation. If God's will is not itself under the law of his infinite reason, or, in other words, it is not conformed to the law imposed upon it by his intelligence, then his will is and must be arbitrary in the worst sense; that is, in the sense of having no regard to reason, or to the nature and relations of moral agents. But if his will is under the law of his reason, if he acts from principle, or has good and benevolent reasons for his conduct, then his will is not the foundation of moral obligation, but those reasons that lie revealed in the divine intelligence, in view of which it affirms moral obligation, or that he ought to will in conformity with those reasons. In other words, if the intrinsic value of his own well-being and that of the universe be the foundation of moral obligation; if his reason affirms his obligation to choose this as his ultimate end, and to consecrate his infinite energies to the realization of it; and if his will is conformed to this law it follows,—\par (1.) That his will is not the foundation of moral obligation.\par (2.) That he has infinitely good and wise reasons for what he wills, says, and does.\par (3.) That he is not arbitrary, but always acts in conformity with right principles, and for reasons that will, when universally known, compel the respect and even admiration of every intelligent being in the universe.\par (4.) That creation and providential and moral government, are the necessary means to an infinitely wise and good end, and that existing evils are only unavoidably incidental to this infinitely wise and benevolent arrangement, and, although great, are indefinitely the less of two evils. That is, they are an evil indefinitely less than no creation and no government would have been. It is conceivable, that a plan of administration might have been adopted that would have prevented the present evils; but if we admit that God has been governed by reason in the selection of the end he has in view, and in the use of means for its accomplishment, it will follow that the evils are less than would have existed under any other plan of administration; or at least, that the present system, with all its evils, is the best that infinite wisdom and love could adopt.\par (5.) These incidental evils, therefore, do not at all detract from the evidence of the wisdom and goodness of God; for in all these things he is not acting from caprice, or malice, or an arbitrary sovereignty, but is acting in conformity with the law of his infinite intelligence, and of course has infinitely good and weighty reasons for what he does and suffers to be done—reasons so good and so weighty, that he could not do otherwise without violating the law of his own intelligence, and therefore committing infinite sin.\par (6.) It follows also that there is ground for perfect confidence, love, and submission to his divine will in all things. That is, if his will is not arbitrary, but conformed to the law of his infinite intelligence, then it is obligatory, as our rule of action, because it reveals infallibly what is in accordance with infinite intelligence. We may always be entirely safe in obeying all the divine requirements, and in submitting to all his dispensations, however mysterious, being assured that they are perfectly wise and good. Not only are we safe in doing so, but we are under infinite obligation to do so; not because his arbitrary will imposes obligation, but because it reveals to us infallibly the end we ought to choose, and the indispensable means of securing it. His will is law, not in the sense of its originating and imposing obligation of its own arbitrary sovereignty, but in the sense of its being a revelation of both the end we ought to seek, and the means by which the end can be secured. Indeed this is the only proper idea of law. It does not in any case of itself impose obligation, but is only a revelation of obligation. Law is a condition, but not the foundation, of obligation. The will of God is a condition of obligation, only so far as it is indispensable to our knowledge of the end we ought to seek, and the means by which this end is to be secured. Where these are known, there is obligation, whether God has revealed his will or not.\par The foregoing, and many other important truths, little less important than those already mentioned, and too numerous to be now distinctly noticed, follow from the fact that the good of being, and not the arbitrary will of God, is the foundation of moral obligation. But no one of them is or can be true, if his will be the foundation of obligation. Nor can any one, who consistently holds or believes that his will is the foundation of obligation, hold or believe any of the foregoing truths, nor indeed hold or believe any truth of the law or gospel. Nay, he cannot, if he be at all consistent, have even a correct conception of one truth of God's moral government. Let us see if he can.\par (1.) Can he believe that God's will is wise and good, unless he admits and believes that it is subject to the law of his intelligence? If he consistently holds that the divine will is the foundation of moral obligation, he must either deny that his will is any evidence of what is wise and good, or maintain the absurdity, that whatever God wills is wise and good, simply for the reason that God wills it, and that if he willed the directly opposite of what he does, it would be equally wise and good. But this is an absurdity palpable enough to confound any one who has reason and moral agency.\par (2.) If he consistently holds and believes that God's sovereign will is the foundation of moral obligation, he cannot regard him as having any moral character, for the reason, that there is no standard by which to judge of his willing and acting; for, by the supposition, he has no intelligent rule of action, and, therefore, can have no moral character, as he is not a moral agent, and can himself have no idea of the moral character of his own actions; for, in fact, upon the supposition in question, they have none. Any one, therefore, who holds that God is not a subject of moral law, imposed on him by his own reason, but, on the contrary, that his sovereign will is the foundation of moral obligation, must, if consistent, deny that he has moral character; and he must deny that God is an intelligent being, or else admit that he is infinitely wicked for not conforming his will to the law of his intelligence; and for not being guided by his infinite reason, instead of setting up an arbitrary sovereignty of will.\par (3.) He who holds that God's sovereign will is the foundation of moral obligation, instead of being a revelation of obligation, if he be at all consistent, can neither have nor assign any good reason either for confidence in him, or submission to him. If God has no good and wise reasons for what he commands, why should we obey him? If he has no good and wise reasons for what he does, why should we submit to him?\par Will it be answered, that if we refuse, we do it at our peril, and, therefore, it is wise to do so, even if he has no good reasons for what he does and requires? To this I answer that it is impossible, upon the supposition in question, either to obey or submit to God with the heart. If we can see no good reasons, but, on the other hand, are assured there are no good and wise reasons for the divine commands and conduct, it is rendered forever naturally impossible, from the laws of our nature, to render anything more than feigned obedience and submission. Whenever we do not understand the reason for a divine requirement, or of a dispensation of divine Providence, the condition of heart-obedience to the one and submission to the other, is the assumption that he has good and wise reasons for both. But assume the contrary, to wit, that he has no good and wise reasons for either, and you render heart-obedience, confidence, and submission impossible. It is perfectly plain, therefore, that he who consistently holds the theory in question, can neither conceive rightly of God, nor of anything respecting his law, gospel, or government, moral or providential. It is impossible for him to have an intelligent piety. His religion, if he have any, must be sheer superstition, inasmuch as he neither knows the true God, nor the true reason why he should love, believe, obey, or submit to him. In short, he neither knows, nor, if consistent, can know, anything of the nature of true religion, and has not so much as a right conception of what constitutes virtue.\par But do not understand me as affirming, that none who profess to hold the theory in question have any true knowledge of God, or any true religion. No, they are happily so purely theorists on this subject, and so happily inconsistent with themselves, as to have, after all, a practical judgment in favor of the truth. They do pot see the logical consequences of their theory, and of course do not embrace then, and this happy inconsistency is an indispensable condition of their salvation.\par (4.) Another pernicious consequence of this theory is that those who hold it will of course give false directions to inquiring sinners. Indeed, if they be ministers, the whole strain of their instructions must be false. They must, if consistent, not only represent God to their hearers as an absolute and arbitrary sovereign, but they must represent religion as consisting in submission to arbitrary sovereignty. If sinners inquire what they must do to be saved, such teachers must answer in substance, that they must cast themselves on the sovereignty of a God whose law is solely an expression of his arbitrary will, and whose every requirement and purpose is founded in his arbitrary sovereignty. This is the God whom they must love, in whom they must believe, and whom they must serve with a willing mind. How infinitely different such instructions are from those that would be given by one who knew the truth. Such an one would represent God to an inquirer as infinitely reasonable in all his requirements, and in all his ways. He would represent the sovereignty of God as consisting, not in arbitrary will, but in benevolence or love, directed by infinite knowledge in the promotion of the highest good of being. He would represent his law, not as the expression of his arbitrary will, but as having its foundation in the self-existent nature of God, and in the nature of moral agents; as being the very rule which is agreeable to the nature and relations of moral agents; that its requisitions are not arbitrary, hut that the very thing, and only that, is required which is in the nature of things indispensable to the highest well-being of moral agents; that God's will does not originate obligation by any arbitrary fiat. but on the contrary, that he requires what he does, because it is obligatory in the nature of things; that his requirement does not create right, but that he requires only that which is naturally and of necessity right. These and many such like things would irresistibly commend the character of God to the human intelligence, as worthy to be trusted, and as a being to whom submission is infallibly safe and infinitely reasonable.\par The fact is, the idea of arbitrary sovereignty is shocking and revolting, not only to the human heart, whether unregenerate or regenerate, but also to the human intelligence. Religion, based upon such a view of God's character and government, must be sheer superstition or gross fanaticism.\par 2. {\i I will next glance at the legitimate results of the theory of the selfish school}.\par This theory teaches that our own interest is the foundation of moral obligation. In conversing with a distinguished defender of this philosophy, I requested the theorist to define moral obligation, and this was the definition given: “It is the obligation of a moral agent to seek his own happiness.†Upon the practical bearing of this theory I remark,—\par (1.) It tends directly and inevitably to the confirmation and despotism of sin in the soul. All sin, as we shall hereafter see, resolves itself into a spirit of self-seeking, or into a disposition to seek good to self, and upon condition of its relations to self, and not impartially and disinterestedly. This philosophy represents this spirit of self-seeking as virtue, and only requires that in our efforts to secure our own happiness, we should not interfere with the rights of others in seeking theirs. But here it may be asked, when these philosophers insist that virtue consists in willing our own happiness, and that, in seeking it, we are bound to have respect to the rights and happiness of others, do they mean that we are to have a positive, or merely a negative regard to the rights and happiness of others? If they mean that we are to have a positive regard to others' rights and happiness, what is that but giving up their theory, and holding the true one, to wit, that the happiness of each one shall be esteemed according to its intrinsic value, for its own sake? That is, that we should be disinterestedly benevolent? But if they mean that we are to regard our neighbor's happiness negatively, that is, merely in not hindering it, what is this but the most absurd thing conceivable? What! I need not care positively for my neighbor's happiness, I need not will it as a good in itself, and for its own value, and yet I must take care not to hinder it. But why? Why, because it is intrinsically as valuable as my own. Now, if this is assigning any good reason why I ought not to hinder it, it is just because it is assigning a good reason why I ought positively and disinterestedly to will it; which is the same thing as the true theory. But if this is not a sufficient reason to impose obligation, positively and disinterestedly, to will it, it can never impose obligation to avoid hindering it, and I may then pursue my own happiness in my own way without the slightest regard to that of any other.\par (2.) If this theory be true, sinful and holy beings are precisely alike, so far as ultimate intention is concerned, in which we have seen all moral character consists. They have precisely the same end in view, and the difference lies exclusively in the means they make use of to promote their own happiness. That sinners are seeking their own happiness, is a truth of consciousness to them. If moral agents are under obligation to seek their own happiness as the supreme end of life, it follows, that holy beings do so. So that holy and sinful beings are precisely alike, so far as the end for which they live is concerned; the only difference being, as has been observed, in the different means they make use of to promote this end. But observe, no reason can be assigned, in accordance with this philosophy, why they use different means, only that they differ in judgment in respect to them; for, let it be remembered, that this philosophy denies that we are bound to have a positive and disinterested regard to our neighbor's interest; and, of course, no benevolent considerations prevent the holy from using the same means as do the wicked. Where, therefore, is the difference in their character, although they do use this diversity of means? I say again, there is none. If this difference be not ascribed to disinterested benevolence in one, and to selfishness in the other, there really is and can be no difference in character between them. According to this theory nothing is right in itself, but the intention to promote my own happiness; and anything is right or wrong as it is intended to promote this result or otherwise. For let it be borne in mind that, if moral obligation respects strictly the ultimate intention only, it follows that ultimate intention alone is right or wrong in itself, and all other things are right or wrong as they proceed from a right or wrong ultimate intention. This must be true.\par Further, if my own happiness be the foundation of my moral obligation, it follows that this is the ultimate end at which I ought to aim, and that nothing is right or wrong in itself, in me, but this intention or its opposite; and furthermore, that everything else must be right or wrong in me as it proceeds from this, or from an opposite intention. I may do, and upon the supposition of the truth of this theory, I am bound to do, whatever will, in my estimation, promote my own happiness, and that, not because of its intrinsic value as a part of universal good, but because it is my own. To seek it as a part of universal happiness, and not because it is my own, would be to act on the true theory, or the theory of disinterested benevolence; which this theory denies.\par (3.) Upon this theory I am not to love God supremely, and my neighbor as myself. If I love God and my neighbor, it is to be only as a means of promoting my own happiness, which is not loving them, but loving myself supremely.\par (4.) This theory teaches radical error in respect both to the character and government of God; and the consistent defenders of it cannot but hold fundamentally false views in respect to what constitutes holiness or virtue, either in God or man. They do not and cannot know the difference between virtue and vice.\par (5.) The teachers of this theory must fatally mislead all who consistently follow out their instructions. In preaching, they must, if consistent, appeal wholly to hope and fear. All their instructions must tend to confirm selfishness. All the motives they present, if consistent, tend only to stir up a zeal within them to secure their own happiness. If they pray, it will only be to implore the help of God to accomplish their selfish ends.\par Indeed, it is impossible that this theory should not blind its advocates to the fundamental truths of morality and religion, and it is hardly conceivable that one could more efficiently serve the devil than by the inculcation of such a philosophy as this.\par 3. {\i Let us in the next place look into the natural and, if its advocates are consistent, necessary results of utilitarianism}.\par This theory, you know, teaches that the utility of an action or of a choice, renders it obligatory. That is, I am bound to will good, not for the intrinsic value of the good; but because willing good tends to produce good—to choose an end, not because of the intrinsic value of the end, but because the willing of it tends to secure it. The absurdity of this theory has been sufficiently exposed. It only remains to notice its legitimate practical results.\par (1.) It naturally, and I may say, necessarily diverts the attention from that in which all morality consists, namely, the ultimate intention. Indeed, it seems that the abettors of this scheme must have in mind only outward action, or at most executive volitions, when they assert that the tendency of an action is the reason of the obligation to put it forth. It seems impossible that they should assert that the reason for choosing an ultimate end should or could be the tendency of choice to secure it. This is so palpable a contradiction, that it is difficult to believe that they have ultimate intention in mind when they make the assertion. An ultimate end is ever chosen for its intrinsic value, and not because choice tends to secure it. How, then, is it possible for them to hold that the tendency of choice to secure an ultimate end is the reason of an obligation to make that choice? But if they have not their eye upon ultimate intention, when they speak of moral obligation, they are discoursing of that which is, strictly without the pale of morality. A consistent utilitarian, therefore cannot conceive rightly of the nature of morality or virtue. He cannot consistently hold that virtue consists in willing the highest well-being of God and of the universe as an ultimate end, or for its own sake, but must, on the contrary, confine his ideas of moral obligation to volitions and outward actions, in which there is strictly no morality, and withal assign an entirely false reason for these, to wit, their tendency to secure an end, rather than the. value of the end which they tend to secure.\par This is the proper place to speak of {\i the doctrine of expediency}, a doctrine strenuously maintained by utilitarians, and as strenuously opposed by rightarians. It is this, that whatever is expedient is right, for the reason, that the expediency of an action or measure is the foundation of the obligation to put forth that action, or adopt that measure. It is easy to see that this is just equivalent to saying, that the utility of an action or measure is the reason of the obligation to put forth that action or to adopt that measure. But, as we have seen, utility, tendency, expediency, is only a condition of the obligation, to put forth outward action or executive volition, but never the foundation of the obligation—that always being the intrinsic value of the end to which the volition, action, or measure, sustains the relation of a means. I do not wonder that rightarians object to this, although I do wonder at the reason which, if consistent, they must assign for this obligation, to wit, that any action or volition, (ultimate intention excepted,) can be right or wrong in itself, irrespective of its expediency or utility. This is absurd enough, and flatly contradicts the doctrine of rightarians themselves, that moral obligation strictly belongs only to ultimate intention. If moral obligation belongs only to ultimate intention, then nothing but ultimate intention can be right or wrong in itself. And every thing else, that is, all executive volitions and outward actions must be right or wrong, (in the only sense in which moral character can be predicated of them,) as they proceed from a right or wrong ultimate intention. This is the only form in which rightarians can consistently admit the doctrine of expediency, viz., that it relates exclusively to executive volitions and outward actions. And this they can admit only upon the assumption that executive volitions and outward actions have strictly no moral character in themselves, but are right or wrong only as, and because, they proceed necessarily from a right or wrong ultimate intention. All schools that hold this doctrine, to wit, that moral obligation respects the ultimate intention only, must, if consistent, deny that any thing can be either right or wrong {\i per se}, but ultimate intention. Further, they must maintain, that utility, expediency, or tendency to promote the ultimate end upon which ultimate intention terminates, is always a condition of the obligation to put forth those volitions and actions that sustain to this end the relation of means. And still further, they must maintain, that the obligation to use those means must be founded in the value of the end, and not in the tendency of the means to secure it; for unless the end be intrinsically valuable, the tendency of means to secure it can impose no obligation to use them. Tendency, utility, expediency, then, are only conditions of the obligation to use any given means, but never the foundation of obligation. The obligation in respect to outward action is always founded in the value of the end to which this action sustains the relation of a means, and the obligation is conditionated upon the perceived tendency of the means to secure that end. Expediency can never have respect to the choice of an ultimate end, or to that in which moral character consists, to wit, ultimate intention. The end is to be chosen for its own sake. Ultimate intention is right or wrong in itself, and no questions of utility, expediency, or tendency, have any thing to do with the obligation to put forth ultimate intention, there being only one ultimate reason for this, namely, the intrinsic value of the end itself. It is true, then, that whatever is expedient is right, not for that reason, but only upon that condition. The inquiry then, Is it expedient? in respect to outward action, is always proper; for upon this condition does obligation to outward action turn. But in respect to ultimate intention, or the choice of an ultimate end, an inquiry into the expediency of this choice or intention is never proper, the obligation being founded alone upon the perceived and intrinsic value of the end, and the obligation being without any condition whatever, except the possession of the powers of moral agency, with the perception of the end upon which intention ought to terminate, namely, the good of universal being. But the mistake of the utilitarian, that expediency is the foundation of moral obligation, is fundamental, for, in fact, it cannot be so in any case whatever. I have said, and here repeat, that all schools that hold that moral obligation respects ultimate intention only, must, if consistent, maintain that perceived utility, expediency, etc., is a condition of obligation to put forth any outward action, or, which is the same thing, to use any means to secure the end of benevolence. Therefore, in practice or in daily life, the true doctrine of expediency must of necessity have a place. The railers against expediency, therefore, know not what they say nor whereof they affirm. It is, however, impossible to proceed in practice upon the utilitarian philosophy. This teaches that the tendency of an action to secure good, and not the intrinsic value of the good, is the foundation of the obligation to put forth that action. But this is too absurd for practice. For, unless the intrinsic value of the end be assumed as the foundation of the obligation to choose it, it is impossible to affirm obligation to put forth an action to secure that end. The folly and the danger of utilitarianism is, that it overlooks the true foundation of moral obligation, and consequently the true nature of virtue or holiness. A consistent utilitarian cannot conceive rightly of either.\par The teachings of a consistent utilitarian must of necessity abound with pernicious error. Instead of representing virtue as consisting in disinterested benevolence, or in the consecration of the soul to the highest good of being in general, for its own sake, it must represent it as consisting wholly in using means to promote good:—that is, as consisting wholly in executive volitions and outward actions, which, strictly speaking, have no moral character in them. Thus consistent utilitarianism inculcates fundamentally false ideas of the nature of virtue. Of course it must teach equally erroneous ideas respecting the character of God—the spirit and meaning of his law—the nature of repentance—of sin—of regeneration—and, in short, of every practical doctrine of the Bible.\par 4. {\i Practical bearings and tendency of rightarianism}.\par It will be recollected that this philosophy teaches that right is the foundation of moral obligation. With its advocates, virtue consists in willing the right for the sake of the right, instead of willing the good for the sake of the good, or more strictly, in willing the good for the sake of the right, and not for the sake of the good; or, as we have seen, the foundation of obligation consists in the relation of intrinsic fitness existing between the choice and the good. The right is the ultimate end to be aimed at in all things, instead of the highest good of being for its own sake. From such a theory the following consequences must flow. I speak only of consistent rightarianism.\par (1.) If the rightarian theory is true, there is a law of right entirely distinct from, and opposed to, the law of love or benevolence. The advocates of this theory often assume, perhaps unwittingly, the existence of such a law. They speak of multitudes of things as being right or wrong in themselves, entirely independent of the law of benevolence. Nay, they go so far as to affirm it conceivable that doing right might necessarily tend to, and result in, universal misery; and that, in such a case, we should be under obligation to do right, or will right, or intend right, although universal misery should be the necessary result. This assumes and affirms that right has no necessary relation to willing the highest good of being for its own sake, or, what is the same thing, that the law of right is not only distinct from the law of benevolence, but may be directly opposed to it; that a moral agent may be under obligation to will as an ultimate end that which he knows will and must, by a law of necessity, promote and secure universal misery. Rightarians sternly maintain that right would be right, and that virtue would be virtue, although this result were a necessary consequence. What is this but maintaining that moral law may require moral agents to set their hearts upon and consecrate themselves to that which is necessarily subversive of the well-being of the entire universe? And what is this but assuming that that may be moral law that requires a course of willing and acting entirely inconsistent with the nature and relations of moral agents? Thus virtue and benevolence not only may be different but opposite things; and benevolence may be sin. This is not only opposed to our reason, but a more capital or mischievous error in morals or philosophy can hardly be conceived.\par Nothing is or can be right, as an ultimate choice, but benevolence. Nothing can be moral law but that which requires that the highest well-being of God and of the universe should be chosen as an ultimate end. If benevolence is right, this must be self-evident. Rightarianism overlooks and misrepresents the very nature of moral law. Let any one contemplate the grossness of the absurdity that maintains, that moral law may require a course of willing that necessarily results in universal and perfect misery. What then, it may be asked, has moral law to do with the nature and relations of moral agents, except to mock, insult, and trample them under foot? Moral law is, and must be, the law of nature, that is, suited to the nature and relations of moral agents. But can that law be suited to the nature and relations of moral agents that requires a course of action necessarily resulting in universal misery? Rightarianism then, not only overlooks, but flatly contradicts, the very nature of moral law, and sets up a law of right in direct opposition to the law of nature.\par (2.) This philosophy tends naturally to fanaticism. Conceiving as it does of right as distinct from, and often opposed to, benevolence, it scoffs or rails at the idea of inquiring what the highest good evidently demands. It insists that such and such things are right or wrong in themselves, entirely irrespective of what the highest good demands. Having thus in mind a law of right distinct from, and perhaps, opposed to benevolence, what frightful conduct may not this philosophy lead to? This is indeed the law of fanaticism. The tendency of this philosophy is illustrated in the spirit of many reformers, who are bitterly contending for the right, which, after all, is to do nobody any good.\par (3.) This philosophy teaches a false morality and a false religion. It exalts right above God, and represents virtue as consisting in the love of right instead of the love of God. It exhorts men to will the right for the sake of the right, instead of the good of being for the sake of the good, or for the sake of being. It teaches us to inquire, How shall I do right? instead of, How shall I do good? What is right? instead of, What will most promote the good of the universe? Now that which is most promotive of the highest good of being, is right. To intend the highest well-being of God and of the universe, is right. To use the necessary means to promote this end, is right; and whatever in the use of means or in outward action is right, is so for this reason, namely, that it is designed to promote the highest well-being of God and of the universe. But rightarianism points out an opposite course. It says: Will right for the sake of the right, that is, as an end; and in respect to means, inquire not what is manifestly for the highest good of being, for with this you have nothing to do; your business is to will the right for the sake of the right. If you inquire how you are to know what is right, it does not direct you to the law of benevolence as the only standard, but it directs you to an abstract idea of right, as an ultimate rule, having no regard to the law of benevolence or love. It tells you that right is right, because it is right; and not that right is conformity to the law of benevolence, and right for this reason. Now certainly such teaching is radically false, and subversive of all sound morality and true religion.\par (4.) As we have formerly seen, this philosophy does not represent virtue as consisting in the love of God, or of Christ, or our neighbor. Consistency must require the abettors of this scheme to give fundamentally false instructions to inquiring sinners. Instead of representing God and all holy beings as devoted to the public good, and instead of exhorting sinners to love God and their neighbor, this philosophy must represent God and holy beings as consecrated to right for the sake of the right; and must exhort sinners, who ask what they shall do to be saved, to will the right for the sake of the right, to love the right, to deify right, and fall down and worship it. There is much of this false morality and religion in the world and in the church. Infidels are great sticklers for this religion, and often exhibit as much of it as do some rightarian professors of religion. It is a severe, stern, loveless, Godless, Christless philosophy, and nothing but happy inconsistency prevents its advocates from manifesting it in this light to the world. The law of right, when conceived of as distinct from, or opposed to, the law of benevolence, is a perfect strait-jacket, an iron collar, a snare of death.\par This philosophy represents all war, all slavery, and many things as wrong per se, without insisting upon such a definition of those things as necessarily implies selfishness. Any thing whatever is wrong in itself that includes and implies selfishness, and nothing else is or can be. All war waged for selfish purposes is wrong {\i per se}. But war waged for benevolent purposes, or war required by the law of benevolence, and engaged in with a benevolent design, is neither wrong in itself, nor wrong in any proper sense. All holding men in bondage from selfish motives is wrong in itself, but holding men in bondage in obedience to the law of benevolence is not wrong but right. And so it is with every thing else. Therefore, where it is insisted that all war and all slavery, or any thing else is wrong in itself, such a definition of things must be insisted on as necessarily implies selfishness. But consistent rightarianism will insist that all war, all slavery, and all of many other things, are wrong in themselves without regard to their being violations of the law of benevolence. This is consistent with such philosophy, but it is most false and absurd in fact. Indeed, any philosophy that assumes the existence of a law of right distinct from, and possibly opposed to, the law of benevolence, must teach many doctrines at war with both reason and revelation. It sets men in chase of a philosophical abstraction as the supreme end of life, instead of the concrete reality of the highest well-being of God and the universe. It preys upon the human soul, and turns into solid iron all the tender sensibilities of our being. Do but contemplate a human being supremely devoted to an abstraction, as the end of human life. He wills the right for the sake of the right. Or, more strictly, he wills the good of being, not from any regard to being, but because of the relation of intrinsic fitness or rightness existing between choice and its object. For this he lives, and moves, and has his being. What sort of religion is this? I wish not to be understood as holding, or insinuating, that professed rightarians universally, or even generally, pursue their theory to its legitimate boundary, or that they manifest the spirit that it naturally begets. No, I am most happy in acknowledging that with many, and perhaps with most of them, it is so purely a theory, that they are not greatly influenced by it in practice. Many of them I regard as the excellent of the earth, and I am happy to count them among my dearest and most valued friends. But I speak of the philosophy, with its natural results, when embraced not merely as a theory, but when adopted by the heart as the rule of life. It is only in such cases that its natural and legitimate fruits appear. Only let it be borne in mind that right is conformity to moral law, that moral law is the law of nature, or the law founded in the nature and relations of moral agents, the law that requires just that course of willing and action that tends naturally to secure the highest well-being of all moral agents, that requires this course of willing and acting for the sake of the end in which it naturally and governmentally results, and requires that this end shall be aimed at or intended by all moral agents as the supreme good and the only ultimate end of life;—I say, only let these truths be borne in mind, and you will never talk of a right, or a virtue, or a law, obedience to which necessarily results in universal misery; nor will you conceive that such a thing is possible.\par 5. {\i Lastly, I come to the consideration of the practical bearings of what I regard as the true theory of the foundation of moral obligation, namely, that the intrinsic nature and value of the highest well-being of God and of the universe is the sole foundation of moral obligation}.\par Upon this philosophy I remark—\par That if this be true, the whole subject of moral obligation is perfectly simple and intelligible; so plain, indeed, that “the wayfaring man, though a fool, cannot err therein.â€\par Upon this theory, every moral agent knows in every possible instance what is right, and can never mistake his real duty.\par His duty is to will this end with all the known conditions and means thereof. Intending this end with a single eye, and doing what appears to him, with all the light he can obtain, to be in the highest degree calculated to secure this end, he really does his duty. If in this case he is mistaken in regard to what is the best means of securing this end, still, with a benevolent intention, he does not sin. He has done right, for he has intended as he ought, and acted outwardly as he thought was the path of duty, under the best light he could obtain. This, then, was his duty. He did not mistake his duty; because it was duty to intend as he intended, and under the circumstances, to act as he acted. How else should he have acted?\par If a moral agent can know what end he aims at or lives for, he can know, and cannot but know, at all times, whether he is right or wrong. All that upon this theory a moral agent needs to be certain of is, whether he lives for the right end, and this, if at all honest, or if dishonest, he really cannot but know. If he would ask, what is right or what is duty at any time, he need not wait for a reply. It is right for him to intend the highest good of being as an end. If he honestly does this. he cannot mistake his duty, for in doing this he really performs the whole of duty. With this honest intention, it is impossible that he should not use the means to promote this end, according to the best light he has; and this is right. A single eye to the highest good of God and the universe, is the whole of morality, strictly considered; and, upon this theory, moral law, moral government, moral obligation, virtue, vice, and the whole subject of morals and religion are the perfection of simplicity. If this theory be true, no honest mind ever mistook the path of duty. To intend the highest good of being is right and is duty. No mind is honest that is not steadily pursuing this end. But in the honest pursuit of this end there can be no sin, no mistaking the path of duty. That is and must be the path of duty that really appears to a benevolent mind to be so. That is, it must be his duty to act in conformity with his honest convictions. This is duty, this is right. So, upon this theory, no one who is truly honest in pursuing the highest good of being, ever did or can mistake his duty in any such sense as to commit sin.\par I have spoken with great plainness, and perhaps with some severity, of the several systems of error, as I cannot but regard them, upon the most fundamental and important of subjects; not certainly from any want of love to those who hold them, but from a concern, long cherished and growing upon me, for the honor of truth and for the good of being. Should any of you ever take the trouble to look into this subject, in its length and breadth, and read the various systems, and take the trouble to trace out their practical results, as actually developed in the opinions and practices of men, you certainly would not be at a loss to account for the theological and philosophical fogs that so bewilder the world. How can it be otherwise, while such confusion of opinion prevails upon the fundamental question of morals and religion?\par How is it, that there is so much profession and so little real practical benevolence in the world? Multitudes of professed Christians seem to have no conception that benevolence constitutes true religion; that nothing else does; and that selfishness is sin, and totally incompatible with religion. They live on in their self-indulgences, and dream of heaven. This could not be, if the true idea of religion, as consisting in sympathy with the benevolence of God, was fully developed in their minds.\par I need not dwell upon the practical bearings of the other theories which I have examined; what I have said may suffice, as an illustration of the importance of being well-established in this fundamental truth. It is affecting to see what conceptions multitudes entertain in regard to the real spirit and meaning of the law and gospel of God, and, consequently, of the nature of holiness.\par In dismissing this subject, I would remark, that an: system of moral philosophy that does not correctly define a moral action, and the real ground of obligation, must be fundamentally defective. Nay, if consistent, it must be highly pernicious and dangerous. But let moral action be clearly and correctly defined, let the true ground of obligation be clearly and correctly stated; and let both these be kept constantly in view, and such a system would be of incalculable value. It would be throughout intelligible, and force conviction upon every intelligent reader. But I am not aware that any such system exists. So far as I know, they are all faulty, either in their definition of a moral action, and do not fasten the eye upon the ultimate intention, and keep it there as being the seat of moral character, and that from which the character of all our actions is derived; or they soon forget this, and treat mere executive acts as right or wrong, without reference to the ultimate intention. I believe they have all failed in not clearly defining the true ground of obligation, and, consequently, are faulty in their definition of virtue.\par}ÜÉ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE X.\plain\par \fs30\b OBEDIENCE ENTIRE.\plain\par {\i The government of God accepts nothing as virtue but obedience to the law of God}.\par But it may be asked, Why state this proposition? Was this truth ever called in question? I answer, that the truth of this proposition, though apparently so self-evident that to raise the question may reasonably excite astonishment, is generally denied. Indeed, probably nine-tenths of the nominal church deny it. They tenaciously hold sentiments that are entirely contrary to it, and amount to a direct denial of it. They maintain that there is much true virtue in the world, and yet that there is no one who ever for a moment obeys the law of God; that all Christians are virtuous, and that they are truly religious, and yet not one on earth obeys the moral law of God; in short, that God accepts as virtue that which, in every instance, comes short of obedience to his law. And yet it is generally asserted in their articles of faith, that obedience to moral law is the only proper evidence of a change of heart. With this sentiment in their creed, they will brand as a heretic, or as a hypocrite, any one who professes to obey the law; and maintain that men may be, and are pious, and eminently so, who do not obey the law of God. This sentiment, which every one knows to be generally held by those who are styled orthodox Christians, must assume that there is some rule of right, or of duty, besides the moral law; or that virtue, or true religion, does not imply obedience to any law. In this discussion. I shall,—\par 1. {\i Attempt to show that there can be no rule of right or duty but the moral law; and},\par 2. {\i That nothing can be virtue, or true religion, but obedience to this law, and that the government of God acknowledges nothing else as virtue or true religion}.\par 1. {\i There can be no rule of duty but the moral law}.\{See {\i ante}, p. 5.—Exclusiveness.\}\par Upon this proposition I remark,—\par (1.) That the moral law, as we have seen, is nothing else than the law of nature, or that rule of action which is founded, not in the will of God, but in the nature and relations of moral agents. It prescribes the course of action which is agreeable or suitable to our nature and relations. It is unalterably right to act in conformity with our nature and relations. To deny this, is palpably absurd and contradictory. But if this is right, nothing else can be right. If this course is obligatory upon us, by virtue of our nature and relations, no other course can possibly be obligatory upon us. To act in conformity with our nature and relations, must be right, and nothing, either more or less, can be right. If these are not truths of intuition, then there are no such truths.\par (2.) God has never proclaimed any other rule of duty, and should he do it, it could not be obligatory. The moral law did not originate in his arbitrary will. He did not create it, nor can he alter it, or introduce any other rule of right among moral agents. Can God make anything else right than to love him with all the, heart, and our neighbor as ourselves? Surely not. Some have strangely dreamed that the law of faith has superseded the moral law. But we shall see that moral law is not made void, but is established by the law of faith. True faith, from its very nature, always implies love or obedience to the moral law; and love or obedience to the moral law always implies faith. As has been said on a former occasion, no being can create law. Nothing is, or can be, obligatory on a moral agent, but the course of conduct suited to his nature and relations. No being can set aside the obligation to do this. Nor can any being render anything more than this obligatory. Indeed, there cannot possibly be any other rule of duty than the moral law. There can be no other standard with which to compare our actions, and in the light of which to decide their moral character. This brings us to the consideration of the second proposition, namely,—\par 2. {\i That nothing can be virtue or true religion but obedience to the moral law}.\par That every modification of true virtue is only obedience to moral law, will appear, if we consider,—\par (1.) That virtue is identical with true religion:\par (2.) That true religion cannot properly consist in anything else, than the love to God and man, enjoined by the moral law:\par (3.) That the Bible expressly recognizes love as the fulfilling of the law, and as expressly denies, that anything else is acceptable to God. “Therefore love is the fulfilling of the law.†“Though I speak with the tongues of men and of angels, and have not charity (love), I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity (love), it profiteth me nothing.†(\v \v0 1 Cor. xiii.\v #530130010000-530130030000\v0 )\par Love is repeatedly recognized in the Bible, not only as constituting true religion, but as being the whole of religion. Every form of true religion is only a form of love or benevolence.\par Repentance consists in the turning of the soul from a state of selfishness to benevolence, from disobedience to God's law, to obedience to it.\par Faith is the receiving of, or confiding in, embracing, loving, truth and the God of truth. It is only a modification of love to God and Christ. Every Christian grace or virtue, as we shall more fully see when we come to consider them in detail, is only a modification of love. God is love. Every modification of virtue and holiness in God is only love, or the state of mind which the moral law requires alike of him and of us. Benevolence is the whole of virtue in God, and in all holy beings. Justice, truthfulness, and every moral attribute, is only benevolence viewed in particular relations.\par Nothing can be virtue that is not just what the moral law demands. That is, nothing short of what it requires can be, in any proper sense, virtue.\par A common idea seems to be, that a kind of obedience is rendered to God by Christians which is true religion, and which, on Christ's account, is accepted of God, which after all comes indefinitely short of full or entire obedience at any moment; that the gospel has somehow brought men, that is. Christians, into such relations, that God really accepts from them an imperfect obedience, something far below what his law requires; that Christians are accepted and justified while they render at best but a partial obedience, and while they sin more or less at every moment. Now this appears to me, to be as radical an error as can well be taught. The subject naturally branches out into two distinct inquiries:—\par (1.) Is it possible for a moral agent partly to obey, and partly to disobey, the moral law at the same time?\par (2.) Can God, in any sense, justify one who does not yield a present and full obedience to the moral law?\par The first of these questions has been fully discussed in the preceding lecture. We think that it has been shown, that obedience to the moral law cannot be partial, in the sense that the subject can partly obey, and partly disobey, at the same time.\par We will now attend to the second question, namely,—\par Can God, in any sense, justify one who does not yield a present and full obedience to the moral law? Or, in other words, Can he accept anything as virtue or obedience, which is not, for the time being, full obedience, or all that the law requires?\par The term justification is used in two senses:\par ({\i a}) In the sense of pronouncing the subject blameless:\par ({\i b}) In the sense of pardon, acceptance, and treating one who has sinned, as if he had not sinned.\par It is in this last sense, that the advocates of this theory hold, that Christians are justified, that is, that they are pardoned, and accepted, and treated as just, though at every moment sinning, by coming short of rendering that obedience which the moral law demands. They do not pretend that they are justified at any moment by the law, for that at every moment condemns them for present sin; but that they are justified by grace, not in the sense that they are made really and personally righteous by grace, but that grace pardons and accepts, and in this sense justifies them when they are in the present commission of an indefinite amount of sin; that grace accounts then righteous while, in fact, they are continually sinning; that they are fully pardoned and acquitted, while at the same moment committing sin, by coming entirely and perpetually short of the obedience which, under the circumstances the law of God requires. While voluntarily withholding full obedience, their partial obedience is accepted, and the sin of withholding full obedience is forgiven. God accepts what the shiner has a mind to give, and forgives what he voluntarily withholds. This is no caricature. It is, if I understand them, precisely what many hold. In considering this subject, I wish to propose for discussion the following inquiries, as of fundamental importance.\par 1. How much sin may we commit, or how much may we, at every moment, come short of full obedience to the law of God, and yet be accepted and justified?\par This must be an inquiry of infinite importance. If we may wilfully withhold a part of our hearts from God, and yet be accepted, how great a part may we withhold? If we may love God with less than all our hearts, and our neighbor less than ourselves, and be accepted, how much less than supreme love to God, and equal love to our neighbor, will be accepted?\par Shall we be told, that the least degree of true love to God and our neighbor will be accepted? But what is true love to God and our neighbor? This is the point of inquiry. Is that true love which is not what is required? If the least degree of love to God will be accepted, then we may love ourselves more than we love God, and yet be accepted. We may love God a little, and ourselves much, and still be in a state of acceptance with God. We may love God a little and our neighbor a little, and ourselves more than we love God and all our neighbors, and vet be in a justified state. Or shall we be told that God must be loved supremely? But what is intended by this? Is supreme love a loving with all the heart? But this is full and not partial obedience; yet the latter is the thing about which we are inquiring. Or is supreme love, not love with all the heart, but simply a higher degree of love than we exercise toward any other being? But how much greater must it be? Barely a little? How are we to measure it? In what scale are we to weigh, or by what standard are we to measure, our love, so as to know whether we love God a little more than any other being? But how much are we to love our neighbor, in order to our being accepted? If we may love him a little less than ourselves, how much less, and still be justified? These are certainly questions of vital importance. But such questions look like trifling. Yet why should they? If the theory I am examining be true, these questions must not only be asked, but they must admit of .a satisfactory answer. The advocates of the theory in question are bound to answer them. And if they cannot, it is only because their theory is false. Is it possible that their theory should be true, and yet no one be able to answer such vital questions as these just proposed? If a partial obedience can be accepted, it is a momentous question, how partial, or how complete must that obedience be? I say again, that this is a question of agonizing interest. God forbid that we should be left in the dark here. But again,\par 2. If we are forgiven while voluntarily withholding a part of that which would constitute full obedience, are we not forgiven sin of which we do not repent, and forgiven while in the act of committing the sin for which we are forgiven?\par The theory in question is that Christians never, at any time, in this world, yield a full obedience to the divine law; that they always withhold a part of their hearts from the Lord, and yet, while in the very act of committing this abominable sin of voluntarily defrauding God and their neighbor, God accepts their persons and their services, fully forgives and justifies them. What is this, but pardoning present and pertinacious rebellion! Receiving to favor a God-defrauding wretch! Forgiving a sin unrepented of and detestably persevered in! Yes, this must be, if it be true that Christians are justified without present full obedience. That surely must be a doctrine of devils, that represents God as receiving to favor a rebel who has one hand filled with weapons against his throne.\par 3. But what good can result to God, or the sinner, or to the universe, by thus pardoning and justifying an unsanctified soul? Can God be honored by such a proceeding? Will the holy universe respect, fear, and honor God for such a proceeding? Does it, can it, commend itself to the intelligence of the universe? Will pardon and justification save the sinner, while he yet continues to withhold a part, at least, of his heart from God, while he still cleaves to a part of his sins? Can heaven be edified, or hell confounded, and its cavils silenced, by such a method of justification?\par 4. But again: has God a right to pardon sin unrepented of;\par Some may feel shocked at the question, and may insist that this is a question which we have no right to agitate. But let me inquire: Has God, as a moral governor, a right to act arbitrarily? Is there not some course of conduct which is suitable to him? Has he not given us intelligence on purpose that we may be able to see and judge of the propriety of his public acts? Does he not invite and require scrutiny? Why has he required an atonement for sin, and why has he required repentance at all? Who does not know that no executive magistrate has a right to pardon sin unrepented of? The lowest terms upon which any ruler can exercise mercy, are repentance, or, which is the same thing, a return to obedience. Who ever heard, in any government, of a rebel's being pardoned, while he only renounced a part of his rebellion? To pardon him while any part of his rebellion is persevered in, were to sanction by a public act that which is lacking in his repentance. It were to pronounce a public justification of his refusal to render full obedience.\par 5. But have we a right to ask forgiveness while we persevere in the sin of withholding a part of our hearts from him?\par God has no right to forgive us, and we have no right to desire him to forgive us, while we keep back any part of the condition of forgiveness. While we persist in defrauding God and our neighbor, we cannot profess penitence and ask forgiveness without gross hypocrisy. And shall God forgive us while we cannot, without hypocrisy, even profess repentance? To ask for pardon, while we do not repent and cease from sin, is a gross insult to God.\par 6. But does the Bible recognize the pardon of present sin, and while unrepented of? Let the passage be found, if it can be, where sin is represented as pardoned or pardonable, unless repented of and fully forsaken. No such passage can be found. The opposite of this always stands revealed, expressly or impliedly, on every page of divine inspiration.\par 7. Does the Bible anywhere recognize a justification in sin? Where is such a passage to be found? Does not the law condemn sin, in every degree of it? Does it not unalterably condemn the sinner in whose heart the vile abomination is found? If a soul can sin, and yet not be condemned, then it must be because the law is abrogated, for surely, if the law still remains in force, it must condemn all sin. James most unequivocally teaches this: “If any man keep the whole law, and yet offend in one point, he is guilty of all.†What is this but asserting, that if there could be a partial obedience, it would be unavailing, since the law would condemn for any degree of sin; that partial obedience, did it exist, would not be regarded as acceptable obedience at all? The doctrine, that a partial obedience, in the sense that the law is not at any time fully obeyed, is accepted of. God, is sheer antinomianism. What! a sinner justified while indulging in rebellion against God!\par But it has been generally held in the church, that a sinner must intend fully to obey the law, as a condition of justification; that, in his purpose and intention, he must forsake all sin; that nothing short of perfection of aim or intention can be accepted of God. Now, what is intended by this language? We have seen in former lectures, that moral character belongs properly only to the intention. If, then, perfection of intention be an indispensable condition of justification, what is this, but an admission, after all, that full present obedience is a condition of justification? But this is what we hold, and they deny. What then can they mean? It is of importance to ascertain what is intended by the assertion, repeated by them thousands of times, that a sinner cannot be justified but upon condition that he fully purposes and intends to abandon all sin, and to live without sin; unless he seriously intends to render full obedience to all the commands of God. Intends to obey the law! What constitutes obedience to the law? Why, love, good-willing, good-intending. Intending to obey the law is intending to intend, willing to will, choosing to choose! This is absurd.\par What then is the state of mind which is, and must be, the condition of justification? Not merely an intention to obey, for this is only an intending to intend, but intending what the law requires to be intended, to wit, the highest well-being of God and of the universe. Unless he intends this, it is absurd to say that he can intend full obedience to the law; that he intends to live without sin. The supposition is, that he is now sinning; that is, for nothing else is sin, voluntarily withholding from God and man their due. He chooses, wills, and intends this, and yet the supposition is, that at the same time he chooses, wills, intends, fully to obey the law. What is this but the ridiculous assertion, that he at the same time intends full obedience to the law, and intends not fully to obey, but only to obey in part, voluntarily withholding from God and man their dues.\par But again, to the question, can man be justified while sin remains in him? Surely he cannot, either upon legal or gospel principles, unless the law be repealed. That he cannot be justified by the law, while there is a particle of sin in him, is too plain to need proof. But can he be pardoned and accepted, and then justified, in the gospel sense, while sin, any degree of sin, remains in him? Certainly not. For the law, unless it be repealed, continues to condemn him while there is any degree of sin in him. It is a contradiction to say, that he can both be pardoned, and at the same time condemned. But if he is all the time coming short of full obedience, there never is a moment in which the law is not uttering its curses against him. “Cursed is every one that continueth not in all things that are written in the book of the law to do them.†The fact is, there never has been, and there never can be, any such thing as sin without condemnation. “Beloved, if our heart condemn us, God is greater than our heart;†that is, he much more condemns us. “But if our heart condemn us not, then have we confidence towards God.†God cannot repeal the law. It is not founded in his arbitrary will. It is as unalterable and unrepealable as his own nature. God can never repeal nor alter it. He can, for Christ's sake, dispense with the execution of the penalty, when the subject has returned to full present obedience to the precept, but in no other case, and upon no other possible conditions. To affirm that he can, is to affirm that God can alter the immutable and eternal principles of moral law and moral government.\par 8. The next inquiry is, can there be such a thing as a partial repentance of sin? That is, does not true repentance imply a return to present full obedience to the law of God?\par To repent is to change the choice, purpose, intention. It is to choose a new end,—to begin a new life,—to turn from self seeking to seeking the highest good of being,—to turn from selfishness to disinterested benevolence,—from a state of disobedience to a state of obedience. Certainly, if repentance means and implies anything, it does imply a thorough reformation of heart and life. A reformation of heart consists in turning from selfishness to benevolence. We have seen in a former lecture, that selfishness and benevolence cannot co-exist, at the same time, in the same mind. They are the supreme choice of opposite ends. These ends cannot both be chosen at the same time. To talk of partial repentance as a possible thing is to talk nonsense. It is to overlook the very nature of repentance. What! a man both turn away from, and hold on to sin at the same time! Serve God and mammon at one and the same time! It is impossible. This impossibility is affirmed both by reason and by Christ. But perhaps it will be objected, that the sin of those who render but a partial obedience, and whom God pardons and accepts, is not a voluntary sin. This leads to the inquiry:—\par 9. Can there be any other than voluntary sin?\par What is sin? Sin is a transgression of the law. The law requires benevolence, good-willing. Sin is not a mere negation, or a not willing, but consists in willing self-gratification. It is a willing contrary to the commandment of God. Sin, as well as holiness, consists in choosing, willing, intending. Sin must be voluntary; that is, it must be intelligent and voluntary. It consists in willing, and it is nonsense to deny that sin is voluntary. The fact is, there is either no sin, or there is voluntary sin. Benevolence is willing the good of being in general, as an end, and, of course, implies the rejection of self-gratification, as an end. So sin is the choice of self-gratification, as an end, and necessarily implies the rejection of the good of being in general, as an end. Sin and holiness, naturally and necessarily. exclude each other. They are eternal opposites and antagonists. Neither can consist with the presence of the other in the heart. They consist in the active state of the will, and there can be no sin or holiness that does not consist in choice.\par 10. Must not present sin be sin unrepented of?\par Yes, it is impossible for one to repent of present sin. To affirm that present sin is repented of, is to affirm a contradiction. It is overlooking both the nature of sin, and the nature of repentance. Sin is selfish willing; repentance is turning from selfish to benevolent willing. These two states of will, as has just been said, cannot possibly co-exist. Whoever, then, is at present falling short of full obedience to the law of God, is voluntarily sinning against God, and is impenitent. It is nonsense to say, that he is partly penitent and partly impenitent; that he is penitent so far as he obeys, and impenitent so far as he disobeys. This really seems to be the loose idea of many, that a man can be partly penitent, and partly impenitent at the same time. This idea, doubtless, is founded on the mistake, that repentance consists in sorrow for sin, or is a phenomenon of the sensibility. But repentance consists in a change of ultimate intention—a change in the choice of an end—a turning from selfishness to supreme disinterested benevolence. It is, therefore, plainly impossible for one to be partly penitent, and partly impenitent at the same time; inasmuch as penitence and impenitence consist in supreme opposite choices.\par So then it is plain, that nothing is accepted as virtue under the government of God, but present full obedience to his law.\par REMARKS.\par 1. If what has been said is true, we see that the church has fallen into a great and ruinous mistake, in supposing that a state of present sinlessness is a very rare, if not an impossible, attainment in this life. If the doctrine of this lecture be true, it follows that the very beginning of true religion in the soul, implies the renunciation of all sin. Sin ceases where holiness begins. Now, how great and ruinous must that error be, that teaches us to hope for heaven, while living in conscious sin; to look upon a sinless state, as not to be expected in this world; that it is a dangerous error to expect to stop sinning, even for an hour or a moment, in this world; and yet to hope for heaven!\par 2. How great and ruinous the error, that justification is conditionated upon a faith that does not purify the heart of the believer; that one may be in a state of justification who lives in the constant commission of more or less sin! This error has slain more souls, I fear, than all the universalism that ever cursed the world.\par 3. We see that, if a righteous man forsake his righteousness, and die in his sin, he must sink to hell. Whenever a Christian sins he comes under condemnation, and must repent and do his first works, or be lost.\par}¢Œ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XI.\plain\par \fs30\b OBEDIENCE TO THE MORAL LAW.\plain\par We have seen, that all the law requires is summarily expressed in the single word, {\i love}; that this word is synonymous with benevolence; that benevolence consists in the choice of the highest well-being of God and of the universe, as an end, or for its own sake; that this choice is an ultimate intention. In short, we have seen, that good-will to being in general is obedience to the moral law. Now the question before us is, what is not implied in this good-will, or in this benevolent ultimate intention?\par Since the law of God, as revealed in the Bible, is the standard, and the only standard, by which the question in regard to what is not, and what is, implied in entire sanctification, is to be decided, it is of fundamental importance, that we understand what is, and what is not, implied in entire obedience to this law. Our judgment of our own state, or of the state of others, can never be relied upon, till these inquiries are settled. Christ was perfect, and yet so erroneous were the notions of the Jews, in regard to what constituted perfection, that they thought him possessed with a devil, instead of being holy, as he claimed to be. I will state then, what is not implied in entire obedience to the moral law, as I understand it. The law, as epitomized by Christ, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, and thy neighbor as thyself,†— I understand to lay down the whole duty of man to God, and to his fellow creatures. Now, the questions are, what is not, and what is, implied in perfect obedience to this law?\par 1. Entire obedience does not imply any change in the substance of the soul or body, for this the law does not require; and it would not be obligatory if it did, because the requirement would be inconsistent with natural justice, and, therefore, not law. Entire obedience is the entire consecration of the powers, as they are, to God. It does not imply any change in them, but simply the right use of them.\par 2. It does not imply the annihilation of any constitutional traits of character, such as constitutional ardor or impetuosity. There is nothing, certainly, in the law of God that requires such constitutional traits to be annihilated, but simply that they should be rightly directed in their exercise.\par 3. It does not imply the annihilation of any of the constitutional appetites or susceptibilities. It seems to be supposed by some, that the constitutional appetites and susceptibilities are in themselves sinful, and that a state of entire conformity to the law of God implies their entire annihilation. I have been not a little surprised to find, that some persons who, I had supposed, were far enough from embracing the doctrine of physical moral depravity, were, after all, resorting to this assumption, in order to set aside the doctrine of entire sanctification in this life. But let us appeal to the law. Does the law anywhere, expressly or impliedly, condemn the constitution of man, or require the annihilation of any thing that is properly a part of the constitution itself? Does it require the annihilation of the appetite for food, or is it satisfied merely with regulating its indulgence? In short, does the law of God any where require any thing more than the consecration of all the powers, appetites, and susceptibilities of body and mind to the service of God?\par 4. Entire obedience does not imply the annihilation of natural affection, or natural resentment. By natural affection I mean, that certain persons may be naturally pleasing to us. Christ appears to have had a natural affection for John. By natural resentment I mean, that, from the laws of our being, we must resent or feel opposed to injustice or ill-treatment. Not that a disposition to retaliate or revenge ourselves is consistent with the law of God. But perfect obedience to the law of God does not imply that we should have no sense of injury and injustice, when we are abused. God has this, and ought to have it, and so has every moral being. To love your neighbor as yourself, does not imply, that if he injure you, you should feel no sense of the injury or injustice, but that you should love him and do him good, notwithstanding his injurious treatment.\par 5. It does not imply any unhealthy degree of excitement of the mind. Moral law is to be so interpreted as to be consistent with physical law. God's laws certainly do not clash with each other. And the moral law cannot require such a state of constant mental excitement as will destroy the physical constitution. It cannot require any more mental excitement than is consistent with all the laws, attributes, and circumstances of both soul and body. It does not imply that any organ or faculty is to be at all times exerted to the full measure of its capacity. This would soon exhaust and destroy any and every organ of the body. Whatever may be true of the mind, when separated from the body, it is certain, while it acts through a material organ, that a constant state of excitement is impossible. When the mind is strongly excited, there is of necessity a great determination of blood to the brain. A high degree of excitement cannot long continue, without producing inflammation of the brain, and consequent insanity. And the law of God does not require any degree of emotion, or mental excitement, inconsistent with life and health. Our Lord Jesus Christ does not appear to have been in a state of continual mental excitement. When. he and his disciples had been in a great excitement for a time, they would turn aside, “and rest a while.â€\par Who that has ever philosophized on this subject, does not know that the high degree of excitement which is sometimes witnessed in revivals of religion, must necessarily be short, or that the people must become deranged? It seems sometimes to be indispensable that a high degree of excitement should prevail for a time, to arrest public and individual attention, and draw off people from other pursuits, to attend to the concerns of their souls. But if any suppose that this high degree of excitement is either necessary or desirable, or possible to be long continued, they have not well considered the matter. And here is one grand mistake of the church. They have supposed that the revival consists mostly in this state of excited emotion, rather than in conformity of the human will to the law of God. Hence, when the reasons for much excitement have ceased, and the public mind begins to grow more calm, they begin immediately to say, that the revival is on the decline; when, in fact, with much less excited emotion, there may be vastly more real religion in the community. Excitement is often important and indispensable, but the vigorous actings of the will are infinitely more important. And this state of mind may exist in the absence of highly excited emotions.\par Nor does it imply that the same degree of emotion, volition, or intellectual effort, is at all times required. All volitions do not need the same strength. They cannot have equal strength, because they are not produced by equally influential reasons. Should a man put forth as strong a volition to pick up an apple, as to extinguish the flames of a burning house? Should a mother, watching over her sleeping nursling, when all is quiet and secure, put forth as powerful volitions, as might be required to snatch it from the devouring flames? Now, suppose that she were equally devoted to God, in watching her sleeping babe, and in rescuing it from the jaws of death. Her holiness would not consist in the fact, that she exercised equally strong volitions, in both cases; but that in both cases the volition was equal to the accomplishment of the thing required to be done. So that persons may be entirely holy, and, yet continually varying in the strength of their affections, emotions, or volitions, according to their circumstances, the state of their physical system, and the business in which they are engaged.\par All the powers of body and mind are to be held at the service and disposal of God. Just so much of physical, intellectual, and moral energy are to be expended in the performance of duty, as the nature and the circumstances of the case require. And nothing is further from the truth than that the law of God requires a constant, intense state of emotion and mental action, on any and every subject alike.\par 6. Entire obedience does not imply that God is to be at all times the direct object of attention and affection. This is not only impossible in the nature of the case, but would render it impossible for us to think of or love our neighbor as ourselves.\par The law of God requires the supreme love of the heart. By this is meant that the mind's supreme preference should be of God—that God should be the great object of its supreme regard. But this state of mind is perfectly consistent with our engaging in any of the necessary business of life—giving to that business that attention, and exercising about it all those affections and emotions, which its nature and importance demand.\par If a man love God supremely, and engage in any business for the promotion of his glory, if his eye be single, his affections and conduct, so far as they have any moral character, are entirely holy when necessarily engaged in the right transaction of his business, although, for the time being, neither his thoughts nor affections are upon God; just as a man, who is intensely devoted to his family, may be acting consistently with his supreme affection, and rendering them the most important and perfect service, while he does not think of them at all. The moral heart is the mind's supreme preference. The natural heart propels the blood through all the physical system. Now there is a striking analogy between this and the moral heart. And the analogy consists in this, that as the natural heart, by its pulsations, diffuses life through the physical system, so the moral heart, or the supreme governing preference, or ultimate intention of the mind, is that which gives life and character to man's moral actions. For example, suppose that I am engaged in teaching mathematics; in this, my ultimate intention is to glorify God in this particular calling. Now in demonstrating some of its intricate propositions, I am obliged, for hours together, to give the entire attention of my mind to that object. While my mind is thus intensely employed in one particular business, it is impossible that I should have any thoughts about God, or should exercise any direct affections, or emotions, or volitions, towards him. Yet if, in this particular calling, all selfishness is excluded, and my supreme design is to glorify God, my mind is in a state of entire obedience, even though, for the time being, I do not think of God.\par It should be understood, that while the supreme preference or intention of the mind has such efficiency as to exclude all selfishness, and to call forth just that strength of volition, thought, affection, and emotion, that is requisite to the right discharge of any duty to which the mind may be called, the heart is in a right state. By a suitable degree of thought and feeling, to the right discharge of duty, I mean just that intensity of thought, and energy of action, that the nature and importance of the particular duty, to which, for the time being, I am called, demand, in my honest estimation.\par In making this statement, I take it for granted, that the brain together with all the circumstances of the constitution are such that the requisite amount of thought, feeling, etc., are possible. If the physical constitution be in such a state of exhaustion, as to be unable to put forth that amount of exertion which the nature of the case might otherwise demand, even in this case, the languid efforts, though far below the importance of the subject, would be all that the law of God requires. Whoever, therefore, supposes that a state of entire obedience implies a state of entire abstraction of mind from everything but God, labors under a grievous mistake. Such a state of mind is as inconsistent with duty, as it is impossible, while we are in the flesh.\par The fact is that the language and spirit of the law have been and generally are, grossly misunderstood, and interpreted to mean what they never did, or can, mean, consistently with natural justice. Many a mind has been thrown open to the assaults of Satan, and kept in a state of continual bondage and condemnation, because God was not, at all times, the direct object of thought, affection, and emotion; and because the mind was not kept in a state of perfect tension, and excited to the utmost at every moment.\par 7. Nor does it imply a state of continual calmness of mind. Christ was not in a state of continual calmness. The deep peace of his mind was never broken up, but the surface or emotions of his mind were often in a state of great excitement, and at other times, in a state of great calmness. And here let me refer to Christ, as we have his history in the Bible, in illustration of the positions I have already taken. For example. Christ had all the constitutional appetites and susceptibilities of human nature. Had it been otherwise, he could not have been “tempted in all points like as we are;†nor could he have been tempted in any point as we are, any further than he possessed a constitution similar to our own. Christ also manifested natural affection for his mother and for other friends. He also showed that he had a sense of injury and injustice, and exercised a suitable resentment when he was injured and persecuted. He was not always in a state of great excitement. He appears to have had his seasons of excitement and of calm—of labor and rest—of joy and sorrow, like other good men. Some persons have spoken of entire obedience to the law, as implying a state of uniform and universal calmness, and as if every kind and degree of excited feeling, except the feeling of love to God, were inconsistent with this state. But Christ often manifested a great degree of excitement when reproving the enemies of God. In short, his history would lead to the conclusion that his calmness and excitement were various, according to the circumstances of the case. And although he was sometimes so pointed and severe in his reproof, as to be accused of being possessed of a devil, yet his emotions and feelings were only those that were called for, and suited to the occasion.\par 8. Nor does it imply a state of continual sweetness of mind, without any indignation or holy anger at sin and sinners. Anger at sin is only a modification of love to being in general. A sense of justice, or a disposition to have the wicked punished for the benefit of the government, is only another of the modifications of love. And such dispositions are essential to the existence of love, where the circumstances call for their exercise. It is said of Christ, that he was angry. He often manifested anger and holy indignation. “God is angry with the wicked every day.†And holiness, or a state of obedience, instead of being inconsistent with, always implies, the existence of anger, whenever circumstances occur which demand its exercise.\par 9. It does not imply a state of mind that is all compassion, and no sense of justice. Compassion is only one of the modifications of love. Justice, or willing the execution of law and the punishment of sin, is another of its modifications. God, and Christ, and all holy beings, exercise all those dispositions that constitute the different modifications of love, under every possible circumstance.\par 10. It does not imply that we should love or hate all men alike, irrespective of their value, circumstances, and relations. One being may have a greater capacity for well-being, and be of much more importance to the universe, than another. Impartiality and the law of love require us not to regard all beings and things alike, but all beings and things according to their nature, relations, circumstances, and value.\par 11. Nor does it imply a perfect knowledge of all our relations. Such an interpretation of the law as would make it necessary, in order to yield obedience, for us to understand all our relations, would imply in us the possession of the attribute of omniscience; for certainly there is not a being in the universe to whom we do not sustain some relation. And a knowledge of all these relations plainly implies infinite knowledge. It is plain that the law of God cannot require any such thing as this.\par 12. Nor does it imply freedom from mistake on any subject whatever. It is maintained by some that the grace of the gospel pledges to every man perfect knowledge, or at least such knowledge as to exempt him from any mistake. T cannot stop here to debate this question, but would merely say, the law does not expressly or impliedly require infallibility of judgment in us. It only requires us to make the best use we can of all the light we have.\par 13. It does not imply the same degree of knowledge we might have possessed, had we always improved our time in its acquisition. The law cannot require us to love God or man, as well as we might have been able to love them, had we always improved all our time in obtaining all the knowledge we could, in regard to their nature, character, and interests. If this were implied in the requisition of the law, there is not a saint on earth or in heaven that does, or ever can, perfectly obey. What is lost in this respect is lost, and past neglect can never be so remedied, that we shall ever be able to make up in our acquisitions of knowledge what we have lost. It will no doubt be true to all eternity, that we shall have less knowledge than we might have possessed, had we filled up all our time in its acquisition. We do not, cannot, nor shall we ever be able to, love God as well as we might have loved him, had we always applied our minds to the acquisition of knowledge respecting him. And if entire obedience is to be understood as implying that we love God as much as we should, had we all the knowledge we might have had, then I repeat it, there is not a saint on earth or in heaven, nor ever will be, that is entirely obedient.\par 14. It does not imply the same amount of service that we might have rendered, had we never sinned. The law of God does not imply or suppose, that our powers are in a perfect state; that our strength of body or mind is what it would have been, had we never sinned. But it simply requires us to use what strength we have. The very wording of the law is proof conclusive, that it extends its demand only to the full amount of what strength we have. And this is true of every moral being, however great or small.\par The most perfect development and improvement of our powers, must depend upon the most perfect use of them. And every departure from their perfect use, is a diminishing of their highest development, and a curtailing of their capabilities to serve God in the highest and best manner. All sin then does just so much towards crippling and curtailing the powers of body and mind, and rendering them, by just so much, incapable of performing the service they might otherwise have rendered.\par To this view of the subject it has been objected, that Christ taught an opposite doctrine, in the case of the woman who washed his feet with her tears, when he said, “To whom much is forgiven, the same loveth much.†But can it be that Christ intended to. be understood as teaching, that the more we sin the greater will be our love, and our ultimate virtue? If this be so, I do not see why it does not follow that the more sin in this life, the better, if so be that we are forgiven. If our virtue is really to be improved by our sins, I see not why it would not be good economy, both for God and man, to sin as much as we can while in this world. Certainly Christ meant to lay down no such principle as this. He undoubtedly meant to teach that a person who was truly sensible of the greatness of his sins, would exercise more of the love of gratitude than would he exercised by one who had a less affecting sense of ill-desert.\par 15. Entire obedience does not imply the same degree of faith that might have been exercised but for our ignorance and past sin. We cannot believe anything about God of which we have neither evidence nor knowledge. Our faith must therefore be limited by our intellectual perceptions of truth. The heathen are not under obligation to believe in Christ, and thousands of other things of which they have no knowledge. Perfection in a heathen would imply much less faith than in a Christian. Perfection in an adult would imply much more and greater faith than in a child. And perfection in an angel would imply much greater faith than in a man, just in proportion as he knows more of God than man does. Let it be always understood, that entire obedience to God never implies that which is naturally impossible. It is naturally impossible for us to believe that of which we have no knowledge. Entire obedience implies, in this respect, nothing more than the heart's faith or confidence in all the truth that is perceived by the intellect.\par 16. Nor does it imply the conversion of all men in answer to our prayers. It has been maintained by some, that entire obedience implies the offering of prevailing prayer for the conversion of all men. To this I reply,—Then Christ did not obey, for he offered no such prayer. The law of God makes no such demands, either expressly or impliedly. We have no right to believe that all men will be converted in answer to our prayers, unless we have an express or implied promise to that effect. As, therefore, there is no such promise, we are under no obligation to offer such a prayer. Nor does the non-conversion of the world imply, that there are no saints in the world who fully obey God's law.\par It does not imply the conversion of any one for whom there is not an express or implied promise in the word of God. The fact that Judas was not converted in answer to Christ's prayer, does not prove that Christ did not fully obey.\par Nor does it imply that all those things which are expressly or impliedly promised, will be granted in answer to our prayers; or, in other words, that we should pray in faith for them, if we are ignorant of the existence or application of those promises. A state of perfect love implies the discharge of all known duty. And nothing strictly speaking can be duty, of which the mind has no knowledge. It cannot, therefore, be our duty to believe a promise of which we are entirely ignorant, or the application of which to any specific object we do not understand.\par If there is sin in such a case as this, it lies in the fact, that the soul neglects to know what it ought to know. But it should always be understood that the sin lies in this neglect to know, and not in the neglect of that of which we have no knowledge. Entire obedience is inconsistent with any present neglect to know the truth; for such neglect is sin. But it is not inconsistent with our failing to do that of which we have no knowledge. James says, “He that knoweth to do good and doeth it not, to him it is sin.†“If ye were blind,†says Christ, “ye should have no sin, but because ye say, We see, therefore your sin remaineth.â€\par 17. Entire obedience to the divine law does not imply, that others will of course regard our state of mind, and our outward life, as entirely conformed to the law.\par It was insisted and positively believed by the Jews, that Jesus Christ was possessed of a wicked instead of a holy spirit. Such were their notions of holiness, that they no doubt supposed him to be actuated by any other than the Spirit of God. They especially supposed so on account of his opposition to the current orthodoxy, and to the ungodliness of the religious teachers of the day. Now, who does not see, that when the church is, in a great measure, conformed to the world, a spirit of holiness in any man would certainly lead him to aim the sharpest rebukes at the spirit and life of those in this state, whether in high or low places? And who does not see, that this would naturally result in his being accused of possessing a wicked spirit? And who does not know, that where a religious teacher finds himself under the necessity of attacking a false orthodoxy, he will certainly be hunted, almost as a beast of prey, by the religious teachers of his day, whose authority, influence, and orthodoxy are thus assailed?\par 18. Nor does it imply exemption from sorrow or mental suffering. It was not so with Christ. Nor is it inconsistent with our sorrowing for our own past sins, and sorrowing that we have not now the health, and vigor, and knowledge, and love, that we might have had, if we had sinned less; or sorrow for those around us—sorrow in view of human sinfulness, or suffering. These are all consistent with a state of joyful love to God and man, and indeed are the natural results of it.\par 19. Nor is it inconsistent with our living in human society—with mingling in the scenes, and engaging in the affairs of this world, as some have supposed. Hence the absurd and ridiculous notions of papists in retiring to monasteries, and convents—in taking the veil, and, as they say, retiring to a life of devotion. Now I suppose this state of voluntary exclusion from human society, to be utterly inconsistent with any degree of holiness, and a manifest violation of the law of love to our neighbor.\par 20. Nor does it imply moroseness of temper and manners. Nothing is further from the truth than this. It is said of Xavier, than whom, perhaps, few holier men have ever lived, that “he was so cheerful as often to be accused of being gay.†Cheerfulness is certainly the result of holy love. And entire obedience no more implies moroseness in this world than it does in heaven.\par In all the discussions I have seen upon the subject of Christian holiness, writers seldom or never raise the distinct inquiry: What does obedience to the law of God imply, and what does it not imply? Instead of bringing everything to this test, they seem to lose sight of it. On the one hand, they include things that the law of God never required of man in his present state. Thus they lay a stumbling-block and a snare for the saints, to keep them in perpetual bondage, supposing that this is the way to keep them humble, to place the standard entirely above their reach. Or, on the other hand, they really abrogate the law, so as to make it no longer binding. Or they so fritter away what is really implied in it, as to leave nothing in its requirements, but a sickly, whimsical, inefficient sentimentalism, or perfectionism, which in its manifestations and results, appears to me to be anything but that which the law of God requires.\par 21. It does not imply that we always or ever aim at, or intend to do our duty. That is, it does not imply that the intention always, or ever, terminates on duty as an ultimate end. It is our duty to aim at or intend the highest well-being of God and the universe, as an ultimate end, or for its own sake. This is the infinitely valuable end at which we are at all times to aim. It is our duty to aim at this. While we aim at this, we do our duty, but to aim at duty is not doing duty.\par Nor does it imply that we always think, at the time, of its being duty, or of our moral obligation to intend the good of being. This obligation is a first truth, and is always and necessarily assumed by every moral agent, and this assumption or knowledge is a condition of his moral agency. But it is not at all essential to virtue or true obedience to the moral law, that moral obligation should at all times be present to the thoughts as an object of attention.\par Nor does it imply that the rightness or moral character of benevolence is, at all times, the object of the mind's attention. We may intend the glory of God and the good of our neighbor, without at all times thinking of the moral character of this intention. But the intention is not the less virtuous on this account. The mind unconsciously, but necessarily, assumes the rightness of benevolence, or of willing the good of being, just as it assumes other first truths, without being distinctly conscious of the assumption. It is not therefore, at all essential to obedience to the law of God, that we should at all times have before our minds the virtuousness or moral character of benevolence.\par 22. Nor does obedience to the moral law imply, that the law itself should be, at all times, the object of thought, or of the mind's attention. The law lies developed in the reason of every moral agent in the form of an idea. It is the idea of that choice or intention which every moral agent is bound to exercise. In other words, the law, as a rule of duty, is a subjective idea always and necessarily developed in the mind of every moral agent. This idea he always and necessarily takes along with him, and he is always and necessarily a law to himself. Nevertheless, this law or idea, is not always the object of the mind's attention and thought. A moral agent may exercise good-will or love to God and man, without at the time being conscious of thinking, that this love is required of him by the moral law. Nay, if I ant not mistaken, the benevolent mind generally exercises benevolence so spontaneously, as not, for much of the time, even to think that this love to God is required of him. But this state of mind is not the less virtuous on this account. If the infinite value of God's well-being and of his infinite goodness constrains me to love him with all my heart, can any one suppose that this is regarded by him as the less virtuous, because I did not wait to reflect, that God commanded me to love him, and that it was my duty to do so?\par The thing upon which the intention must or ought to terminate is the good of being, and not the law that requires me to will it. When I will that end, I will the right end, and this willing is virtue, whether the law be so much as thought of or not. Should it be said that I may will that end for a wrong reason, and, therefore, thus willing it is not virtue; that unless I will it because of my obligation, and intend obedience to moral law, or to God, it is not virtue; I answer, that the objection involves an absurdity and a contradiction. I cannot will the good of God and of being, as an ultimate end, for a wrong reason. The reason of the choice and the end chosen are identical, so that if I will the good of being as an ultimate end, I will it for the right reason.\par It is impossible to will God's good as an end, out of regard to his authority. This is to make his authority the end chosen, for the reason of a choice is identical with the end chosen. Therefore, to will anything for the reason that God requires it, is to will God's requirement as an ultimate end. I cannot, therefore, love God with any acceptable love, primarily, because he commands it. God never expected to induce his creatures to love him, or to will his good, by commanding them to do so.\par 23. Obedience to the moral law does not imply that we should practically treat all interests that are of equal value according to their value. For example, the precept, “Love thy neighbor as thyself,†cannot mean that I am to take equal care of my own soul, and the soul of every other human being. This were impossible. Nor does it mean that I should take the same care and oversight of my own, and of all the families of the earth. Nor that I should divide what little of property, or time, or talent I have, equally among all mankind. This were—\par (1.) Impossible.\par (2.) Uneconomical for the universe. More good will result to the universe by each individual's giving his attention particularly to the promotion of those interests that are within his reach, and that are so under his influence that he possesses particular advantages for promoting them. Every interest is to be esteemed according to its relative value; but our efforts to promote particular interests should depend upon our relations and capacity to promote them. Some interests of great value we may be under no obligation to promote, for the reason that we have no ability to promote them, while we may be under obligation to promote interests of vastly less value, for the reason, that we are able to promote them. We are to aim at promoting those interests that we can most surely and extensively promote, but always in a manner that shall not interfere with others promoting other interests, according to their relative value. Every man is bound to promote his own, and the salvation of his family, not because they belong to self, but because they are valuable in themselves, and because they are particularly committed to him, as being directly within his reach. This is a principle everywhere assumed in the government of God, and I wish it to be distinctly borne in mind, as we proceed in our investigations, as it will, on the one hand, prevent misapprehension, and, on the other, avoid the necessity of circumlocution, when we wish to express the same idea; the true intent and meaning of the moral law, no doubt, is, that every interest or good known to a moral being shall be esteemed according to its intrinsic value, and that, in our efforts to promote good, we are to aim at securing the greatest practicable amount, and to bestow our efforts where, as it appears from our circumstances and relations, we can accomplish the greatest good. This ordinarily can be done, beyond all question, only by each one attending to the promotion of those particular interests which are most within the reach of his influence.\par}©ë{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XII.\plain\par \fs30\b ATTRIBUTES OF LOVE.\plain\par It has been shown that the sum and spirit of the whole law is properly expressed in one word—love. It has also been shown, that this love is benevolence or good willing; that it consists in choosing the highest good of God and of universal being, for its own intrinsic value, in a spirit of entire consecration to this as the ultimate end of existence. Although the whole law is fulfilled in one word—love, yet there are many things implied in the state of mind expressed by this term. It is, therefore, indispensable to a right understanding of this subject, that we inquire into the characteristics or attributes of this love. We must keep steadily in mind certain truths of mental philosophy. I will, therefore—\par I. {\i Call attention to certain facts in mental philosophy as they are revealed in consciousness}.\par 1. Moral agents possess intellect, or the faculty of knowledge.\par 2 They also possess sensibility, and sensitivity, or in other words, the faculty or susceptibility of feeling.\par 3. They also possess will, or the power of choosing or refusing in every case of moral obligation.\par These primary faculties are so correlated to each other, that the intellect or the sensibility may control the will, or the will may, in a certain sense, control them. That is, the mind is free to choose in accordance with the demands of the intellect, which is the law-giving faculty, or with the desires and impulses of the sensibility, or to control and direct them both. The will can directly control the attention of the intellect, and consequently its perceptions, thoughts, etc. It can indirectly control the states of the sensibility, or feeling faculty, by controlling the perceptions and thoughts of the intellect. We also know from consciousness, as was shown in a former lecture, that the voluntary muscles of the body are directly controlled by the will, and that the law which obliges the attention, the feelings, and the actions of the body to obey the decisions of the will, is physical law, or the law of necessity. The attention of the intellect and the outward actions are controlled directly, and the feelings indirectly, by the decisions of the will. The will can either command or obey. It can suffer itself to be enslaved by the impulses of the sensibility, or it can assert its sovereignty and control them. The will is not influenced by either the intellect or the sensibility, by the law of necessity or force; so that the will can always resist either the demands of the intelligence, or the impulses of the sensibility. But while they cannot lord it over the will, through the agency of any law of force, the will has the aid of the law of necessity or force by which to control them.\par Again: We are conscious of affirming to ourselves our obligation to obey the law of the intellect rather than the impulses of the sensibility; that to act virtuously we must act rationally, or intelligently, and not give ourselves up to the blind impulses of our feelings.\par Now, inasmuch as the love required by the moral law consists in choice, willing, intention, as before repeatedly shown; and inasmuch as choice, willing, intending, controls the states of the intellect and the outward actions directly, by a law of necessity, and by the same law controls the feelings or states of the sensibility indirectly, it follows that certain states of the intellect and of the sensibility, and also certain outward actions, must be implied in the existence of the love which the law of God requires. I say, implied in it, not as making a part of it, but as necessarily resulting from it. The thoughts, opinions, judgments, feelings, and outward actions must be moulded and modified by the state of the heart or will.\par Here it is important to remark, that, in common language, the same word is often used to express either an action or attitude of the will, or a state of the sensibility, or both. This is true of all the terms that represent what are called the Christian graces or virtues, or those various modifications of virtue of which Christians are conscious, and which appear in their life and temper. Of this truth we shall be constantly reminded as we proceed in our investigations, for we shall find illustrations of it at every step of our progress.\par Before I proceed to point out the attributes of benevolence, it is important to remark, that all the moral attributes of God and of all holy beings, are only attributes of benevolence. Benevolence is a term that comprehensively expresses them all. God is love. This term expresses comprehensively God's whole moral character. This love, as we have repeatedly seen, is benevolence. Benevolence is good-willing, or the choice of the highest good of God and the universe, as an end. But from this comprehensive statement, accurate though it be, we are apt to receive very inadequate conceptions of what really belongs to, as implied in, benevolence. To say that love is the fulfilling of the whole law; that benevolence is the whole of true religion; that the whole duty of man to God and his neighbor, is expressed in one word, love—these statements, though true, are so comprehensive as to need with all minds much amplification and explanation. Many things are implied in love or benevolence. By this is intended, that benevolence needs to be viewed under various aspects and in various relations, and its nature considered in the various relations in which it is called to act. Benevolence is an ultimate intention, or the choice of an ultimate end. But if we suppose that this is all that is implied in benevolence, we shall egregiously err. Unless we inquire into the nature of the end which benevolence chooses, and the means by which it seeks to accomplish that end, we shall understand but little of the import of the word benevolence. Benevolence has many attributes or characteristics. These must all harmonize in the selection of its end, and in its efforts to realize it. By this is intended that benevolence is not a blind, but the most intelligent, choice. It is the choice of the best possible end in obedience to the demand of the reason and of God, and implies the choice of the best possible means to secure this end. Both the end and the means are chosen in obedience to the law of God, and of reason. An attribute is a permanent quality of a thing. The attributes of benevolence are those permanent qualities which belong to its very nature. Benevolence is not blind, but intelligent, choice. It is the choice of the highest well-being of moral agents. It seeks this end by means suited to the nature of moral agents. Hence wisdom, justice, mercy, truth, holiness, and many other attributes, as we shall see, are essential elements, or attributes, of benevolence. To understand what true benevolence is, we must inquire into its attributes. Not everything that is called love has at all the nature of benevolence. Nor has all that is called benevolence any title to that appellation. There are various kinds of love. Natural affection is called love. Our preference of certain kinds of diet is called love. Hence we say we love fruit, vegetables, meat, milk, etc. Benevolence is also called love, and is the kind of love, beyond all question, required by the law of God. But there is more than one state of mind that is called benevolence. There is a constitutional or phrenological benevolence, which. is often mistaken for, and confounded with, the benevolence which constitutes virtue. This so called benevolence is in truth only an imposing form of selfishness; nevertheless it is called benevolence. Many of its manifestations are like those of true benevolence. Care, therefore, should be taken, in giving religious instruction, to distinguish accurately between them. Benevolence, let it be remembered, is the obedience of the will to the law of reason and of God. It is willing good as an end, for its own sake, and not to gratify self. Selfishness consists in the obedience of the will to the impulses of the sensibility. It is a spirit of self-gratification. The will seeks to gratify the desires and propensities, for the pleasure of the gratification. Self-gratification is sought as an end, and as the supreme end. It is preferred to the claims of God and the good of being. Phrenological, or constitutional benevolence, is only obedience to the impulse of the sensibility—a yielding to a feeling of compassion. It is only an effort to gratify a desire. It is, therefore, as really selfishness, as is an effort to gratify any constitutional desire whatever.\par It is impossible to get a just idea of what constitutes obedience to the divine law, and what is implied in it, without considering attentively the various attributes or aspects of benevolence, properly so called. Upon this discussion we are about to enter. But before I commence the enumeration and definition of these attributes, it is important .further to remark that the moral attributes of God, as revealed in his works, providence, and word, throw much light upon the subject before us. Also the many precepts of the Bible, and the developments of benevolence therein revealed, will assist us much, as we proceed in our inquiries upon this important subject. As the Bible expressly affirms that love comprehends the whole character of God—that it is the whole that the law requires of man—that the end of the commandment is charity or love—we may be assured that every form of true virtue is only a modification of love or benevolence; that is, that every state of mind required by the Bible, and recognized as virtue, is, in its last analysis, resolvable into love or benevolence. In other words, every virtue is only benevolence viewed under certain aspects, or in certain relations. In other words still, it is only one of the elements, peculiarities, characteristics, or attributes of benevolence. This is true of God's moral attributes. They are, as has been said, only attributes of benevolence. They are only the essential qualities that belong to the very nature of benevolence, which are manifested and brought into activity wherever benevolence is brought into certain circumstances and relations. Benevolence is just, merciful, etc. Such is its nature, that in appropriate circumstances these qualities, together with many others, will manifest themselves in executive acts.\{A recent writer has spoken contemptuously of “being,†as he calls it, “sophisticated into believing, or rather saying, that faith is love, justice is love, humility is love.†I would earnestly recommend to that and kindred writers, the study of the thirteenth chapter of the first Corinthians. They will there find a specimen of what they please to call sophistry. If it is “sophistry,†or “excessive generalization,†as other writers seem to regard it, to represent love as possessing the attributes which comprise the various forms of virtue, it surely is the “generalization†and “sophistry†of inspiration. Generalization was the great peculiarity of Christ's preaching His epitomizing all the commandments of God, and resolving the whole of obedience into love, is an illustration of this, and in no other way could he have exposed the delusion of those who obeyed the letter, but overlooked and outraged the spirit of the divine commandments. The same was true of the apostles, and so it is of every preacher of the gospel. Every outward act is only the expression of an inward voluntary state of mind. To understand ourselves or others, we must conceive clearly of the true spirit of moral law, and of heart-obedience to it.\} This is and must be true of every holy being.\par II. {\i I will now proceed to point out the attributes of that love which constitutes obedience to the law of God.}\par As I proceed I will call attention to the states of the intellect and of the sensibility, and also to the course of outward conduct implied in the existence of this love in any mind—implied in its existence as necessarily resulting from it by the law of cause and effect. These attributes are—\par 1. {\i Voluntariness. }That is to say, it is a phenomenon of the will. There is a state of the sensibility often expressed by the term love. Love may, and often does exist, as every one knows, in the form of a mere feeling or emotion. The term is often used to express the emotion of fondness or attachment, as distinct from a voluntary state of mind, or a choice of the will. This emotion or feeling, as we are all aware, is purely an involuntary state of mind. Because it is a phenomenon of the sensibility, and of course a passive state of mind, it has in itself no moral character. The law of God requires voluntary love or good-will, as has been repeatedly shown. This love consists in choice, intention. It is choosing the highest well-being of God and the universe of sentient beings as an end. Of course voluntariness must be one of its characteristics. The word benevolence expresses this idea.\par If it consists in choice, if it be a phenomenon of the will, it must control the thoughts and states of the sensibility, as well as the outward action. This love, then, not only consists in a state of consecration to God and the universe, but also implies deep emotions of love to God and man. Though a phenomenon of the will, it implies the existence of all those feelings of love and affection to God and man, that necessarily result from the consecration of the heart or will to their highest wellbeing. It also implies all that outward course of life that necessarily flows from a state of will consecrated to this end. Let it be borne in mind, that where these feelings do not arise in the sensibility, and where this course of life is not, there the true love or voluntary consecration to God and the universe required by the law, is not. Those follow from this by a law of necessity. Those, that is, feelings or emotions of love, and a correct outward life, may exist without this voluntary love, as I shall have occasion to show in its proper place; but this love cannot exist without those, as they follow from it by a law of necessity. These emotions will vary in their strength, as constitution and circumstances vary, but exist they must, in some sensible degree, whenever the will is in a benevolent attitude.\par 2. {\i Liberty }is an attribute of this love. The mind is free and spontaneous in its exercise. It makes this choice when it has the power at every moment to choose self-gratification as an end. Of this every moral agent is conscious. It is a free, and therefore a responsible, choice.\par 3. {\i Intelligence. }That is, the mind makes choice of this end intelligently. It not only knows what it chooses, and why it chooses, but also that it chooses in accordance with the dictates of the intellect, and the law of God.; that the end is worthy of being chosen, and that for this reason the intellect demands that it should be chosen, and also, that for its own intrinsic value it is chosen.\par Because voluntariness, liberty, and intelligence are {\i natural }attributes of this love, therefore, the following are its {\i moral }attributes.\par 4. {\i Virtue} is an attribute of it. Virtue is a term that expresses the moral character of benevolence; it is moral rightness. Moral rightness is moral perfection, righteousness, or uprightness. The term marks or designates its relation to moral law, and expresses its conformity to it.\par In the exercise of this love or choice, the mind is conscious of uprightness, or of being conformed to moral law or moral obligation. In other words, it is conscious of being virtuous or holy, of being like God, of loving what ought to be loved, and of consecration to the right end.\par Because this choice is in accordance with the demands of the intellect, therefore the mind, in its exercise, is conscious of the approbation of that power of the intellect which we call conscience. The conscience must approve this love, choice, or intention.\par Again: Because the conscience approves of this choice, therefore, there is and must be in the sensibility a feeling of happiness or satisfaction, a feeling of complacency or delight in the love that is in the heart or will. This love, then, always produces self-approbation in the conscience, and a felt satisfaction in the sensibility; and these feelings are often very acute and joyous, insomuch that the soul, in the exercise of this love of the heart, is sometimes led to rejoice with joy unspeakable and full of glory. This state of mind does not always and necessarily amount to joy. Much depends in this respect on the clearness of the intellectual views, upon the state of the sensibility, and upon the manifestation of Divine approbation to the soul. But where peace, or approbation of conscience, and consequently a peaceful state of the sensibility are not, this love is not. They are connected with it by a law of necessity, and must of course appear on the field of consciousness where this love exists. These, then, are implied in the love that constitutes obedience to the law of God. Conscious peace of mind, and conscious joy in God must be where true love to God exists.\par 5. {\i Disinterestedness} is another attribute of this love. By disinterestedness, it is not intended that the mind takes no interest in the object loved, for it does take a supreme interest in it. But this term expresses the mind's choice of an end for its own sake, and not merely upon condition that the good belongs to self. This love is disinterested in the sense that the highest well-being of God and the universe is chosen, not upon condition of its relation to self, but for its own intrinsic and infinite value. It is this attribute particularly that distinguishes this love from selfish love. Selfish love makes the relation of good to self the condition of choosing it. The good of God and of the universe, if chosen at all, is only chosen as a means or condition of promoting the highest good of self. But this love does not make good to self its end; but good to God and being in general, is its end.\par As disinterestedness is an attribute of this love, it does not seek its own, but the good of others. “Charity (love) seeketh not her own.†It grasps in its comprehensive embrace the good of being in general, and of course, of necessity, secures a corresponding outward life and inward feeling. The intellect will be employed in devising ways and means for the promotion of its end. The sensibility will be tremblingly alive to the good of all and of each; will rejoice in the good of others as in its own, and will grieve at the misery of others as in its own. It “will rejoice with them that do rejoice, and weep with them that weep.†There will not, cannot be envy at the prosperity of others, but unfeigned joy, joy as real and often as exquisite as in its own prosperity. Benevolence enjoys everybody's good things, while selfishness is too envious at the good things of others even to enjoy its own. There is a Divine economy in benevolence. Each benevolent soul not only enjoys his own good things, but also enjoys the good things of all others so far as he knows their happiness. He drinks at the river of God's pleasure. He not only rejoices in doing good to others, but also in beholding their enjoyment of good things. He joys in God's joy, and in the joy of angels and of saints. Ile also rejoices in the good things of all sentient existences. He is happy in beholding the pleasure of the beasts of the field, the fowls of the air, and the fishes of the sea. He sympathizes with all joy and all suffering known to him; nor is his sympathy with the sufferings of others a feeling of unmingled pain. It is a real luxury to sympathize in the woes of others. He would not be without this sympathy. It so accords with his sense of propriety and fitness, that, mingled with the painful emotion, there is a sweet feeling of self-approbation; so that a benevolent sympathy with the woes of others is by no means inconsistent with happiness, and with perfect happiness. God has this sympathy. He often expresses and otherwise manifests it. There is, indeed, a mysterious and an exquisite luxury in sharing the woes of others. God and angels and all holy beings know what it is. Where this result of love is not manifested, there love itself is not. Envy at the prosperity, influence, or good of others, the absence of sensible joy in view of the good enjoyed by others, and of sympathy with the sufferings of others, prove conclusively that this love does not exist. There is an expansiveness, an ampleness of embrace, a universality, and a divine disinterestedness in this love, that necessarily manifests itself in the liberal devising of liberal things for Zion, and in the copious outpourings of the floods of sympathetic feeling, both in joys and sorrows, when suitable occasions present themselves before the mind.\par 6. {\i Impartiality }is another attribute of this love, By this term is not intended, that the mind is indifferent to the character of him who is happy or miserable; that it would be as well pleased to see the wicked as the righteous eternally and perfectly blessed. But it is intended that, other things being equal, it is the intrinsic value of their well-being which is alone regarded by the mind. Other things being equal, it matters not to whom the good belongs. It is no respecter of persons. The good of being is its end, and it seeks to promote every interest according to its relative value. Selfish love is partial. It seeks to promote self-interest first, and secondarily those interests that sustain such a relation to self as will at least indirectly promote the gratification of self. Selfish love has its favorites, its prejudices, unreasonable and ridiculous. Color, family, nation, and many other things of like nature, modify it. But benevolence knows neither Jew nor Greek, neither bond nor free, white nor black, Barbarian, Scythian, European, Asiatic, African, nor American, but accounts all men as men, and, by virtue of their common manhood, calls every man a brother, and seeks the interests of all and of each. Impartiality, being an attribute of this love, will of course manifest itself in the outward life, and in the temper and spirit of its subject. This love can have no fellowship with those absurd and ridiculous prejudices that are so often rife among nominal Christians. Nor will it cherish them for a moment in the sensibility of him who exercises it. Benevolence recognizes no privileged classes on the one hand, nor proscribed classes on the other. It secures in the sensibility an utter loathing of those discriminations, so odiously manifested and boasted of, and which are founded exclusively in a selfish state of the will. The fact that a man is a man, and not that he is of our party, of our complexion, or of our town, state, or nation—that he is a creature of God, that he is capable of virtue and happiness, these are the considerations that are seized upon by this divinely impartial love. It is the intrinsic value of his interests, and not that they are the interests of one connected with self, that the benevolent mind regards.\par But here it is important to repeat the remark, that the economy of benevolence demands, that where two interests are, in themselves considered, of equal value, in order to secure the greatest amount of good, each one should bestow his efforts where they can be bestowed to the greatest advantage. For example: every man sustains such relations that he can accomplish more good by seeking to promote the interest and happiness of certain persons rather than of others; his family, his kindred, his companions, his immediate neighbors, and those to whom, in the providence of God, he sustains such relations as to give him access to them, and influence over them. It is not unreasonable, it is not partial, but reasonable and impartial, to bestow our efforts more directly upon them. Therefore, while benevolence regards every interest according to its relative value, it reasonably puts forth its efforts in the direction where there is a prospect of accomplishing the most good. This, I say, is not partiality, but impartiality; for, be it understood, it is not the particular persons to whom good can be done, but the amount of good that can be accomplished, that directs the efforts of benevolence. It is not because my family is my own, nor because their well-being is, of course, more valuable in itself than that of my neighbors' families, but because my relations afford me higher facilities for doing them good, I am under particular obligation to aim first at promoting their good. Hence the apostle says: “If any man provide not for his own, especially for those of his own household, he hath denied the faith, and is worse than an infidel.†Strictly speaking, benevolence esteems .every known good according to its intrinsic and relative value; but practically treats every interest according to the perceived probability of securing on the whole the highest amount of good. This is a truth of great practical importance. It is developed in the experience and observation of every day and hour. It is manifest in the conduct of God and of Christ, of apostles and martyrs. It is everywhere assumed in the precepts of the Bible, and everywhere manifested in the history of benevolent effort. Let it be understood, then, that impartiality, as an attribute of benevolence, does not imply that its effort to do good will be modified by relations and circumstances. But, on the contrary, this attribute implies, that the efforts to secure the great end of benevolence, to wit, the greatest amount of good to God and the universe, will be modified by those relations and circumstances that afford the highest advantages for doing good.\par The impartiality of benevolence causes it always to lay supreme stress upon God's interests, because his well-being is of infinite value, and of course benevolence must be supreme to him. Benevolence, being impartial love, of course accounts God's interests and well-being, as of infinitely greater value than the aggregate of all other interests. Benevolence regards our neighbor's interests as our own, simply because they are in their intrinsic value as our own. Benevolence, therefore, is always supreme to God and equal to man.\par 7. {\i Universality }is another attribute of this love. Benevolence chooses the highest good of being in general. It excludes none from its regard; but on the contrary embosoms all in its ample embrace. But by this it is not intended, that it practically seeks to promote the good of every individual. It would if it could; but it seeks the highest practicable amount of good. The interest of every individual is estimated according to its intrinsic value, whatever the circumstances or character of each may be. But character and relations may and must modify the manifestations of benevolence, or its efforts in seeking to promote this end. A wicked character, and governmental relations and considerations, may forbid benevolence to seek the good of some. Nay, they may demand that positive misery shall be inflicted on some, as a warning to others to beware of their destructive ways. By universality, as an attribute of benevolence, is intended, that good-will is truly exercised towards all sentient beings, whatever their character and relations may be; and that, when the higher good of the greater number does not forbid it, the happiness of all and of each will be pursued with a degree of stress equal to their relative value, and the prospect of securing each interest. Enemies as well as friends, strangers and foreigners as well as relations and immediate neighbors, will be enfolded in its sweet embrace. It is the state of mind required by Christ in the truly divine precept, “I say unto you, Love your enemies, pray for them that hate you, and do good unto them that despitefully use and persecute you.†This attribute of benevolence is gloriously conspicuous in the character of God. His love to sinners alone accounts for their being to-day out of perdition. His aiming to secure the highest good of the greatest number, is illustrated by the display of his glorious justice in the punishment of the wicked. His universal care for all ranks and conditions of sentient beings, manifested in his works and providence, beautifully and gloriously illustrates the truth, that “his tender mercies are over all his works.â€\par It is easy to see that universality must be a modification or attribute of true benevolence. It consists in good-willing, that is, in choosing the highest good of being as such, and for its own sake. Of course it must, to be consistent with itself, seek the good of all and of each, so far as the good of each is consistent with the greatest good upon the whole. Benevolence not only wills and seeks the good of moral beings, but also the good of every sentient existence, from the minutest animalcule to the highest order of beings. It of course produces a state of the sensibility tremblingly alive to all happiness and to all pain. It is pained at the agony of an insect, and rejoices in its joy. God does this, and all holy beings do this. Where this sympathy with the joys and sorrows of universal being is not, there benevolence is not. Observe, good is its end; where this is promoted by the proper means, the feelings are gratified. Where evil is witnessed, the benevolent spirit deeply and necessarily sympathizes.\par}ò‰{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XIII.\plain\par \fs30\b ATTRIBUTES OF LOVE.\plain\par 8. {\i Efficiency }is another attribute or characteristic of benevolence. Benevolence consists in choice, intention. Now we know from consciousness that choice or intention constitutes the mind's deepest source or power of action. If I honestly intend a thing, I cannot but make efforts to accomplish that which I intend, provided that I believe the thing possible. If I choose an end, this choice must and will energize to secure its end. When benevolence is the supreme choice, preference, or intention of the soul, it is plainly impossible that it should not produce efforts to secure its end. It must cease to exist, or manifest itself in exertions to secure its end, as soon as, and whenever the intelligence deems it wise to do so. If the will has yielded to the intelligence in the choice of an end, it will certainly obey the intelligence in pursuit of that end. Choice, intention, is the cause of all the outward activity of moral agents. They have all chosen some end, either their own gratification, or the highest good of being; and all the busy bustle of this world's teeming population, is nothing else than choice or intention seeking to compass its end.\par Efficiency, therefore, is an attribute of benevolent intention. It must, it will, it does energize in God, in angels, in saints on earth and in heaven. It was this attribute of benevolence, that led God to give his only begotten Son, and that led the Son to give himself, “that whosoever believeth in him should not perish, but have everlasting life.â€\par If love is efficient in producing outward action, and efficient in producing inward feelings; it is efficient to wake up the intellect, and set the world of thought in action to devise ways and means for realizing its end. It wields all the infinite natural attributes of God. It is the mainspring that moves all heaven. It is the mighty power that is heaving the mass of mind, and rocking the world like a smothered volcano. Look to the heavens above. It was benevolence that hung them out. It is benevolence that sustains those mighty rolling orbs in their courses. It was good-will endeavoring to realize its end that at first put forth creative power. The same power, for the same reason, still energizes, and will continue to energize for the realization of its end, so long as God is benevolent. And O! what a glorious thought, that infinite benevolence is wielding, and will forever wield, infinite natural attributes for the promotion of good! No mind but an infinite one can begin to conceive of the amount of good that Jehovah will secure. O blessed, glorious thought! But it is, it must be a reality, as surely as God and the universe exist. It is no vain imagination; it is one of the most certain, as well as the most glorious, truths in the universe. Mountains of granite are but vapor in comparison with it. But the truly benevolent on earth and in heaven will sympathize with God. The power that energizes in him, energizes in them. One principle animates and moves them all, and that principle is love, good-will to universal being. Well may our souls cry out, Amen, go on, God-speed the work; let this mighty power heave and wield universal mind, until all the ills of earth shall be put away, and until all that can be made holy are clothed in the garments of everlasting gladness.\par Since benevolence is necessarily, from its very nature, active and efficient in putting forth efforts to secure its end, and since its end is the highest good of being, it follows that all who are truly religious will, and must, from the very nature of true religion, be active in endeavoring to promote the good of being. While effort is possible to a Christian, it is as natural to him as his breath. He has within him the very main-spring of activity, a heart set on the promotion of the highest good of universal being. While he has life and activity at all, it will, and it must, be directed to this end. Let this never be forgotten. An idle, an inactive, inefficient Christian is a misnomer. Religion is an essentially active principle, and when and while it exists, it must exercise and manifest itself. It is not merely good desire, but it is good-willing. Men may have desires, and hope and live on them, without making efforts to realize their desires. They may desire without action. If their will is active, their life must be. If they really choose an ultimate end, this choice must manifest itself. The sinner does and must manifest his selfish choice, and so likewise must the saint manifest his benevolence.\par 9. {\i Complacency }in holiness or moral excellence, is another attribute of benevolence. This consists in benevolence contemplated in its relations to holy beings.\par This term also expresses both a state of the intelligence and of the sensibility. Moral agents are so constituted, that they necessarily approve of moral worth or excellence; and when even sinners behold right character, or moral goodness, they are compelled to respect and approve it, by a law of their intelligence. This they not infrequently regard as evidence of goodness in themselves. But this is doubtless just as common in hell as it is on earth. The veriest sinners on earth or in hell, have, by the unalterable constitution of their nature, the necessity imposed upon them, of paying intellectual homage to moral excellence. When a moral agent is intensely contemplating moral excellence, and his intellectual approbation is emphatically pronounced, the natural, and often the necessary result, is a corresponding feeling of complacency or delight in the sensibility. But this being altogether an involuntary state of mind, has no moral character. Complacency, as a phenomenon of will, consists in willing the highest actual blessedness of the holy being in particular, as a good in itself, and upon condition of his moral excellence.\par This attribute of benevolence is the cause of a complacent state of the sensibility. It is true, that feelings of complacency may exist, when complacency of will does not exist. But complacency of feeling surely will exist, when complacency of will exists. Complacency of will implies complacency of conscience, or the approbation of the intelligence. When there is a complacency of intelligence and of will, there must follow, of course, complacency of the sensibility.\par It is highly worthy of observation here, that this complacency of feeling is that which is generally termed love to God and to the saints, in the common language of Christians, and often in the popular language of the Bible. It is a vivid and pleasant state of the sensibility, and very noticeable by consciousness, of course. Indeed, it is perhaps the general usage now to call this phenomenon of the sensibility, love; and, for want of just discrimination, to speak of it as constituting religion. Many seem to suppose that this feeling of delight in, and fondness for, God, is the love required by the moral law. They are conscious of not being voluntary in it, as well they may be. They judge of their religious state, not by the end for which they live, that is, by their choice or intention, but by their emotions. If they find themselves strongly exercised with emotions of love to God, they look upon themselves as in a state well-pleasing to God. But if their feelings or emotions of love are not active, they of course judge themselves to have little or no religion. It is remarkable to what extent religion is regarded as a phenomenon of the sensibility, and as consisting in mere feelings. So common is it, indeed, that almost uniformly, when professed Christians speak of their religion, they speak of their feelings, or the state of their sensibility, instead of speaking of their conscious consecration to God, and the good of being.\par It is also somewhat common for them to speak of their views of Christ, and of truth, in a manner that shows, that they regard the states of the intellect as constituting a part, at least, of their religion. It is of great importance that just views should prevail among Christians upon this momentous subject. Virtue, or religion, as has been repeatedly said, must be a phenomenon of the will. The attribute of benevolence which we are considering, that is, complacency of will in God, is the most common light in which the scriptures present it, and also the most common form in which it lies revealed on the field of consciousness. The scriptures often assign the goodness of God as a reason for loving him, and Christians are conscious of having much regard to his goodness in their love to him; I mean in their good-will to him. They will good to him, and ascribe all praise and glory to him, upon the condition that he deserves it. Of this they are conscious. Now, as was shown in a former lecture, in their love or good will to God, they do not regard his goodness as the fundamental reason for willing good to him. Although his goodness is that, which, at the time, most strongly impresses their minds, yet it must be that the intrinsic value of his well-being is assumed, and had in view by them, or they would no sooner will good than evil to him. In willing his good they must assume its intrinsic value to him, as the fundamental reason for willing it; and his goodness as a secondary reason or condition; but they are conscious of being much influenced in willing his good in particular, by a regard to his goodness. Should you ask the Christian why he loved God, or why he exercised good-will to him, he would probably reply, it is because God is good. But, suppose he should be further asked, why he willed good rather than evil to God; he would say, because good is good or valuable to him. Or, if he returned the same answer as before, to wit, because God is good, he would give this answer, only because he would think it impossible for any one not to assume and to know, that good is willed instead of evil, because of its intrinsic value. The fact is, the intrinsic value of well-being is necessarily taken along with the mind, and always assumed by it, as a first truth. When a virtuous being is perceived, this first truth being spontaneously and necessarily assumed, the mind thinks only of the secondary reason or condition, or the virtue of the being, in willing good to him.\par Before I dismiss this subject, I must advert again to the subject of complacent love, as a phenomenon of the sensibility, and also as a phenomenon of the intellect. If I mistake not, there are sad mistakes, and gross and ruinous delusions, entertained by many upon this subject. The intellect, of necessity, perfectly approves of the character of God where it is apprehended. The intellect is so correlated to the sensibility, that, where it perceives in a strong light the divine excellence, or the excellence of the divine law, the sensibility is affected by the perception of the intellect, as a thing of course and of necessity; so that emotions of complacency and delight in the law, and in the divine character, may and often do glow and burn in the sensibility, while the will or heart is unaffected. The will remains in a selfish choice, while the intellect and the sensibility are strongly impressed with the perception of the Divine excellence. This state of the intellect and the sensibility is, no doubt, often mistaken for true religion. We have undoubted illustrations of this in the Bible, and similar cases of it in common life. “Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice, they take delight in approaching to God.†\v \v0 Isaiah lviii. 2\v #290580020000-290580020000\v0 . “And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.†\v \v0 Ezek. xxxiii. 32\v #330330320000-330330320000\v0 .\par Nothing is of greater importance, than forever to understand, that religion is always and necessarily a phenomenon of the will; that it always and necessarily produces outward action and inward feeling; that, on account of the correlation of the intellect and sensibility, almost any and every variety of feeling may exist in the mind, as produced by the perceptions of the intellect, whatever the state of the will may be; that unless we are conscious of good-will, or of consecration to God and the good of being—unless we are conscious of living for this end, it avails us nothing, whatever our views and feelings may be.\par And also it behooves us to consider that, although these views and feelings may exist while the heart is wrong, they will certainly exist when the heart is right; that there may be feeling, and deep feeling, when the heart is in a selfish attitude, yet, that there will and must be deep emotion and strenuous action, when the heart is right. Let it be remembered, that complacency, as a phenomenon of the will, is always a striking characteristic of true love to God; that the mind is affected and consciously influenced, in willing the actual and infinite blessedness of God, by a regard to his goodness. The goodness of God is not, as has been repeatedly shown, the fundamental reason for the good will, but it is one reason or a condition, both of the possibility of willing, and of the obligation to will, his blessedness in particular. It assigns to itself, and to others, his goodness as the reason for willing his good, rather than the intrinsic value of good; because this last is so universally, and so necessarily assumed, that it thinks not of mentioning it, taking it always for granted, that this will and must be understood.\par 10. {\i Opposition to sin }is another attribute or characteristic of true love to God.\par This attribute certainly is implied in the very essence and nature of benevolence. Benevolence is good-willing, or willing the highest good of being as an end. Now there is nothing in the universe more destructive of this good than sin. Benevolence cannot do otherwise than be forever opposed to sin, as that abominable thing which it necessarily hates. It is absurd and a contradiction to affirm, that benevolence is not opposed to sin. God is love or benevolence. He must, therefore, be the unalterable opponent of sin—of all sin, in every form and degree.\par But there is a state, both of the intellect and of the sensibility, that is often mistaken for the opposition of the will to sin. Opposition to all sin is, and must be, a phenomenon of the will, and on that ground, alone it becomes virtue. But it often exists also as a phenomenon of the intellect, and likewise of the sensibility. The intellect cannot contemplate sin without disapprobation. This disapprobation is often mistaken for opposition of heart, or of will. When the intellect strongly disapproves of, and denounces sin, there is naturally and necessarily a corresponding feeling of opposition to it in the sensibility, an emotion of loathing, of hatred, of abhorrence. This is often mistaken for opposition of the will, or heart. This is manifest from the fact, that often the most notorious sinners manifest strong indignation in view of oppression, injustice, falsehood, and many other forms of sin. This phenomenon of the sensibility and of the intellect, as I said, is often mistaken for a virtuous opposition to sin, which it cannot be unless it involve an act of the will.\par But let it be remembered, that virtuous opposition to sin is a characteristic of love to God and man, or of benevolence. This opposition to sin cannot possibly co-exist with any degree of sin in the heart. That is, this opposition cannot co-exist with a sinful choice. The will cannot at the same time, be opposed to sin and commit sin. This is impossible, and the supposition involves a contradiction. Opposition to sin as a phenomenon of the intellect, or of the sensibility, may exist; in other words, the intellect may strongly disapprove of sin, and the sensibility may feel strongly opposed to certain forms of it, while at the same time, the will may cleave to self indulgence in other forms. This fact, no doubt, accounts for the common mistake, that we can, at the same time, exercise a virtuous opposition to sin, and still continue to commit it.\par Many are, no doubt, laboring under this fatal delusion. They are conscious, not only of an intellectual disapprobation of sin in certain forms, but also, at times, of strong feelings of opposition to it. And yet they are also conscious of continuing to commit it. They, therefore conclude, that they have a principle of holiness in them, and also a principle of sin, that they are partly holy and partly sinful at the same time. Their opposition of intellect and of feeling, they suppose to be a holy opposition, when, no doubt, it is just as common in hell, and even more so than it is on earth, for the reason that sin is more naked there than it generally is here.\par But now the inquiry may arise, how is it that both the intellect and the sensibility are opposed to it, and yet that it is persevered in? What reason can the mind have for a sinful choice, when urged to it neither by the intellect nor the sensibility? The philosophy of this phenomenon needs explanation. Let us attend to it.\par I am a moral agent. My intellect necessarily disapproves of sin. My sensibility is so correlated to my intellect, that it sympathizes with it, or is affected by its perceptions and its judgments. I contemplate sin. I necessarily disapprove of it, and condemn it. This affects my sensibility. I loathe and abhor it. I nevertheless commit it. Now how is this to be accounted for? The usual method is by ascribing it to a depravity in the will itself, a lapsed or corrupted state of the faculty, so that it perversely chooses sin for its own sake. Although disapproved by the intellect, and loathed by the sensibility, yet such, it is said, is the inherent depravity of the will, that it pertinaciously cleaves to sin notwithstanding, and will continue to do so, until that faculty is renewed by the Holy Spirit, and a holy bias or inclination is impressed upon the will itself\par But here is a gross mistake. In order to see the truth upon this subject, it is of indispensable importance to inquire what sin is.\par It is admitted on all hands, that selfishness is sin. Comparatively few seem to understand that selfishness is the whole of sin, and that every form of sin may be resolved into selfishness, just as every form of virtue may be resolved into benevolence. It is not my purpose now to show that selfishness is the whole of sin. It is sufficient for the present to take the admission, that selfishness is sin. But what is selfishness? It is the choice of self-gratification as an end. It is the preference of our own gratification to the highest good of universal being. Self-gratification is the supreme end of selfishness. This choice is sinful. That is, the moral of this selfish choice is sin. Now, in no case, is or can sin be chosen for its own sake, or as an end. Whenever anything is chosen to gratify self, it is not chosen because the choice is sinful, but notwithstanding it is sinful. It is not the sinfulness of the choice upon which the choice fixes, as an end, or for its own sake, but it is the gratification to be afforded by the thing chosen. For example, theft is sinful. But the will, in an act of theft, does not aim at and terminate on the sinfulness of theft, but upon the gain or gratification expected from the stolen object. Drunkenness is sinful, but the inebriate does not intend or choose the sinfulness for its own sake, or as an end. He does not choose strong drink because the choice is sinful, but notwithstanding it is so. We choose the gratification, but not the sin, as an end. To choose the gratification as an end is sinful, but it is not the sin that is the object of choice. Our mother Eve ate the forbidden fruit. This eating was sinful. But the thing that she chose or intended, was not the sinfulness of eating, but the gratification expected from the fruit. It is not, it cannot in any case be true, that sin is chosen as an end, or for its own sake. Sin is only the quality of selfishness. Selfishness is the choice, not of sin as an end, or for its own sake, but of self-gratification; and this choice of self-gratification as an end is sinful. That is, the moral quality of the choice is sin. To say that sin is, or can be, chosen for its own sake, is untrue and absurd. It is the same as saying that a choice can terminate on an element, quality, or attribute, of itself; that the thing chosen is really an element of the choice itself.\par But it is said, that sinners are sometimes conscious of choosing sin for its own sake, or because it is sin; that they possess such a malicious state of mind, that they love sin for its own sake; that they “roll sin as a sweet morsel under their tongue;†that “they eat up the sins of God's people as they eat bread;†that is, that they love their own sins and the sins of others, as they do their necessary food, and choose it for that reason, or just as they do their food; that they not only sin themselves with greediness, but also have pleasure in them that do the same. Now all this may be true, yet it does not at all disprove the position which I have taken, namely, that sin never is, and never can be chosen as an end, or for its own sake. Sin may be sought and loved as a means, but never as an end. The choice of food will illustrate this. Food is never chosen as an ultimate end; it never can be so chosen. It is always as a means. It is the gratification, or the utility of it, in some point of view, that constitutes the reason for choosing it. Gratification is always the end for which a selfish man eats. It may not be merely the present pleasure of eating which he alone or principally seeks. But, nevertheless, if a selfish man, he has his own gratification in view as an end. It may be that it is not so much a present, as a remote gratification he has in view. Thus he may choose food to give him health and strength to pursue some distant gratification, the acquisition of wealth, or something else that will gratify him.\par It may happen that a sinner may get into a state of rebellion against God and the universe, of so frightful a character, that he shall take pleasure in willing, and in doing, and saying, things that are sinful, just because they are sinful and displeasing to God and to holy beings. But, even in this case, sin is not chosen as an end, but as a means of gratifying this malicious feeling. It is, after all, self-gratification that is chosen as an end, and not sin. Sin is the means, and self-gratification is the end.\par Now we are prepared to understand how it is that both the intellect and sensibility can often be opposed to sin, and yet the will cleave to the indulgence. An inebriate is contemplating the moral character of drunkenness. He instantly and necessarily condemns the abomination. His sensibility sympathizes with the intellect. He loathes the sinfulness of drinking strong drink, and himself on account of it. He is ashamed, and were it possible, he would spit in his own face. Now, in this state, it would surely be absurd to suppose that he could choose sin, the sin of drinking, as an end, or for its own sake. This would be choosing it for an impossible reason, and not for no reason. But still he may choose to continue his drink, not because it is sinful, but notwithstanding it is so. For while the intellect condemns the sin of drinking strong drink, and the sensibility loathes the sinfulness of the indulgence, nevertheless there still exists so strong an appetite, not for the sin, but for the liquor, that the will seeks the gratification, notwithstanding the sinfulness of it. So it is, and so it must be, in every case where sin is committed in the face of the remonstrances of the intellect and the loathing of the sensibility. The sensibility loathes the sinfulness, but more strongly desires the thing the choice of which is sinful. The will in a selfish being yields to the strongest impulse of the sensibility, and the end chosen is, in no case, the sinfulness of the act, but the self-gratification. Those who suppose this opposition of the intellect, or of the sensibility, to be a holy principle, are fatally deluded. It is this kind of opposition to sin, that often manifests itself among wicked men, and that leads them to take credit for goodness or virtue, not an atom of which do they possess. They will not believe themselves to be morally and totally depraved, while they are conscious of so much hostility to sin within them. But they should understand, that this opposition is not of the will, or they could not go on in sin; that it is purely an involuntary state of mind, and has no moral character whatever. Let it be ever remembered, then, that a virtuous opposition to sin is always and necessarily an attribute of benevolence, a phenomenon of the will; and that it is naturally impossible, that this opposition of will should co-exist with the commission of sin.\par As this opposition to sin is plainly implied in, and is an essential attribute of, benevolence, or true love to God, it follows, that obedience to the law of God cannot be partial, in the sense that we both love God and sin at the same time.\par 11. {\i Compassion for the miserable } is also an attribute of benevolence, or of pure love to God and man. This is benevolence viewed in its relations to misery and to guilt.\par There is a compassion also which is a phenomenon of the sensibility. It may, and does often, exist in the form of an emotion. But this emotion being involuntary, has no moral character in itself. The compassion which is a virtue, and which is required of us as a duty, is a phenomenon of the will, and is of course an attribute of benevolence. Benevolence, as has been often said, is good-willing, or willing the highest happiness and well-being of God and the universe for its own sake, or as an end. It is impossible, therefore, from its own nature, that compassion for the miserable should not be one of its attributes. Compassion of will to misery is the choice or wish that it might not exist. Benevolence wills that happiness should exist for its own sake. It must, therefore, wish that misery might not exist. This attribute or peculiarity of benevolence consists in wishing the happiness of the miserable. Benevolence, simply considered, is willing the good or happiness of being in general. Compassion of will is a willing particularly that the miserable should be happy.\par Compassion of sensibility is simply a feeling of pity in view of misery. As has been said, it is not a virtue. It is only a desire, but not willing; consequently does not benefit its object. It is the state of mind of which James speaks:—\v \v0 James ii. 15, 16\v #660020150000-660020150000#660020160000-660020160000\v0 : “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit?†This kind of compassion may evidently co-exist with selfishness. But compassion of heart or will cannot; for it consists in willing the happiness of the miserable for its own sake, and of course impartially. It will, and from its very nature must, deny self to promote its end, whenever it wisely can, that is, when it is seen to be demanded by the highest general good. Circumstances may exist that render it unwise to express this compassion by actually extending relief to the miserable. Such circumstances forbid that God should extend relief to the lost in hell. But for their character and governmental relations, God's compassion would no doubt make immediate efforts for their relief.\par Many circumstances may exist in which, although compassion would hasten to the relief of its object, yet, on the whole, the misery that exists is regarded as the less of two evils, and therefore, the wisdom of benevolence forbids it to put forth exertions to save its object.\par But it is of the last importance to distinguish carefully between compassion, as a phenomenon of the sensibility, or as a mere feeling, and compassion considered as a phenomenon of the will. This, be it remembered, is the only form of virtuous compassion. Many, who, from the laws of their mental constitution, feel quickly and deeply, often take credit to themselves for being compassionate, while they seldom do much for the downtrodden and the miserable. Their compassion is a mere feeling. It says, “Be ye warmed and filled,†but does not that for them which is needful. It is this particular attribute of benevolence that was so conspicuous in the life of Howard, Wilberforce, and many other Christian philanthropists.\par It should be said, before I leave the consideration of this attribute, that the will is often influenced by the feeling of compassion. In this case, the mind is no less selfish in seeking to promote the relief and happiness of its object than it is in any other form of selfishness. In such cases, self-gratification is the end sought, and the relief of the suffering is only a means. Pity is stirred, and the sensibility is deeply pained and excited by the contemplation of misery. The will is influenced by this feeling, and makes efforts to relieve the painful emotion on the one hand, and to gratify the desire to see the sufferer happy on the other. This is only an imposing form of selfishness. We, no doubt, often witness displays of this kind of self-gratification. The happiness of the miserable is not in this case sought as an end, or for its own sake, but as a means of gratifying our own feelings. This is not obedience of will to the law of the intellect, but obedience to the impulse of the sensibility. It is not a natural and intelligent compassion, but just such compassion as we often see mere animals exercise. They will risk, and even lay down, their lives, to give relief to one of their number, or to a man who is in misery. In them this has no moral character. Having no reason, it is not sin for them to obey their sensibility; nay, this is a law of their being. This they cannot but do. For them, then, to seek their own gratification as an end is not sin. But man has reason; he is bound to obey it. He should will and seek the relief and the happiness of the miserable, for its own sake, or for its intrinsic value. When he seeks it for no higher reason than to gratify his feelings, he denies his humanity. He seeks it, not out of regard to the sufferer, but in self-defence, or to relieve his own pain, and to gratify his own desires. This in him is sin.\par Many, therefore, who take to themselves much credit for benevolence, are, after all, only in the exercise of this imposing form of selfishness. They take credit for holiness, when their holiness is only sin. What is especially worthy of notice here, is, that this class of persons appear to themselves and others, to be all the more virtuous, by how much more manifestly and exclusively they are led on by the impulse of feeling. They are conscious of feeling deeply, of being more sincere and earnest in obeying their feelings. Every body who knows them can also see, that they feel deeply, and are influenced by the strength of their feelings, rather than by their intellect. Now, so gross is the darkness of most persons upon this subject, that they award praise to themselves and to others, just in proportion as they are sure that they are actuated by the depth of their feelings, rather than by their sober judgment.\par But I must not leave this subject without observing, that when compassion exists as a phenomenon of the will, it will certainly also exist as a feeling of the sensibility. A man of a compassionate heart will also be a man of compassionate sensibility. He will feel and he will act. Nevertheless, his actions will not be the effect of his feelings, but will be the result of his sober judgment. Three classes of persons suppose themselves, and are generally supposed by others, to be truly compassionate. The one class exhibit much feeling of compassion; but their compassion does not influence their will, hence they do not act for the relief of suffering. These content themselves with mere desires and tears. They say, Be ye warmed and clothed, but give not the needed relief. Another class feel deeply, and give up to their feelings. Of course they are active and energetic in the relief of suffering. But being governed by feeling, instead of being influenced by their intellect, they are not virtuous, but selfish. Their compassion is only an imposing form of selfishness. A third class feel deeply, but are not governed by blind impulses of feeling. They take a rational view of the subject, act wisely and energetically. They obey their reason. Their feelings do not lead them, neither do they seek to gratify their feelings. But these last are truly virtuous, and altogether the most happy of the three. Their feelings are all the more gratified by how much less they aim at the gratification. They obey their intellect, and, therefore. have the double satisfaction of the applause of conscience, while their feelings are also fully gratified by seeing their compassionate desire accomplished.\par}ŒÎ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XIV.\plain\par \fs30\b ATTRIBUTES OF LOVE.\plain\par 12. {\i Mercy }is also an attribute of benevolence. This term expresses a state of feeling, and represents a phenomenon of the sensibility. Mercy is often understood to be synonymous with compassion, but then it is not rightly understood.\par Mercy, considered as a phenomenon of the will, is a disposition to pardon crime. Such is the nature of benevolence, that it will seek the good even of those who deserve evil, when this can be wisely done. It is “ready to forgive,†to seek the good of the evil and unthankful, and to pardon when there is repentance. It is good-will viewed in relation to one who deserves punishment. Mercy, considered as a feeling or phenomenon of the sensibility, is a {\i desire }for the pardon or good of one who deserves punishment. It is only a feeling, a desire; of course it is involuntary, and has, in itself, no moral character.\par Mercy will, of course, manifest itself in action, and in effort to pardon, or to procure a pardon, unless the attribute of wisdom prevent. It may be unwise to pardon, or to seek the pardon of a guilty one. In such cases, as all the attributes of benevolence must necessarily harmonize, no effort will be made to realize its end. It was this attribute of benevolence, modified and limited in its exercise by wisdom and justice, that energized in providing the means, and in opening the way, for the pardon of our guilty race.\par As wisdom and justice are also attributes of benevolence, mercy can never manifest itself by efforts to secure its end, except in a manner and upon conditions that do not set aside justice and wisdom. No one attribute of benevolence is or can be exercised at the expense of another, or in opposition to it. The moral attributes of God, as has been said, are only attributes of benevolence, for benevolence comprehends and expresses the whole of them. From the term benevolence we learn, that the end upon which it fixes is good. And we must Infer, too, from the term itself, that the means are unobjectionable; because it is absurd to suppose that good would be chosen because it is good, and yet that the mind that makes this choice should not hesitate to use objectionable and injurious means to obtain its end. This would be a contradiction, to will good for its own sake, or out of regard to its intrinsic value, and then choose injurious means to accomplish this end. This cannot be. The mind that can fix upon the highest well-being of God and the universe as an end, can never consent to use efforts for the accomplishment of this end that are seen to be inconsistent with it, that is, that tend to prevent the highest good of being.\par Mercy, I have said, is the readiness of benevolence to pardon the guilty. But this attribute cannot go out in exercise, but upon conditions that consist with the other attributes of benevolence. Mercy as a mere feeling would pardon without repentance or condition; would pardon without reference to public justice. But viewed in connection with the other attributes of benevolence, we learn that, although a real attribute of benevolence, yet it is not and cannot be exercised, without the fulfilment of those conditions that will secure the consent of all the other attributes of benevolence. This truth is beautifully taught and illustrated in the doctrine and fact of atonement, as we shall see. Indeed, without consideration of the various attributes of benevolence, we are necessarily all in the dark, and in confusion, in respect to the character and government of God, the spirit and meaning of his law, the spirit and meaning of the gospel, our own spiritual state, and the developments of character around us. Without an acquaintance with the attributes of love or benevolence, we shall not fail to be perplexed—to find apparent discrepancies in the Bible and in the divine administration—and in the manifestation of Christian character, both as revealed in the Bible, and as exhibited in common life. For example: how universalists have stumbled for want of consideration upon this subject! God is love! Well, without considering the attributes of this love, they infer that if God is love, he cannot hate sin and sinners. If he is merciful, he cannot punish sinners in hell, etc. Unitarians have stumbled in the same way. God is merciful; that is, disposed to pardon sin. Well, then, what need of an atonement? If merciful he can and will pardon upon repentance without atonement. But we may inquire, if he is merciful, why not pardon without repentance? If his mercy alone is to be taken into view, that is, simply a disposition to pardon, that by itself would not wait for repentance. But if repentance is, and must be, a condition of the exercise of mercy, may there not be, nay, must there not be, other conditions of its exercise? If wisdom and public justice are also attributes of benevolence, and conditionate the exercise of mercy, and forbid that it should be exercised but upon condition of repentance, why may they not, nay, why must they not, equally conditionate its exercise upon such a satisfaction of public justice, as would secure as full and as deep a respect for the law, as the execution of its penalty would do? In other words, if wisdom and justice be attributes of benevolence, and conditionate the exercise of mercy upon repentance, why may and must they not also conditionate its exercise upon the fact of an atonement? As mercy is an attribute of benevolence, it will naturally and inevitably direct the attention of the intellect to devising ways and means to render the exercise of mercy consistent with the other attributes of benevolence. It will employ the intelligence in devising means to secure the repentance of the sinner, and to remove all the obstacles out of the way of its free and full exercise. It will also secure the state of feeling which is also called mercy, or compassion. Hence it is certain, that mercy will secure efforts to procure the repentance and pardon of sinners. It will secure a deep yearning in the sensibility over them, and energetic action to accomplish its end, that is, to secure their repentance and pardon. This attribute of benevolence led the Father to give his only-begotten and well-beloved Son, and it led the Son to give himself to die, to secure the repentance and pardon of sinners. It is this attribute of benevolence that leads the Holy Spirit to make such mighty and protracted efforts to secure the repentance of sinners. It is also this attribute that energized in prophets, and apostles, and martyrs, and saints of every age, to secure the conversion of the lost in sin. It is an amiable attribute. All its sympathies are sweet, and tender, and kind as heaven.\par 13. {\i Justice }is an attribute of benevolence.\par This term also expresses a state or phenomenon of the sensibility. As an attribute of benevolence, it is the opposite of mercy, when viewed in its relations to crime. It consists in a disposition to treat every moral agent according to his intrinsic desert or merit. In its relations to crime, the criminal, and the public, it consists in a tendency to punish according to law. Mercy would pardon—justice would punish for the public good.\par Justice, as a feeling or phenomenon of the sensibility, is a feeling that the guilty deserves punishment, and a desire that he may be punished. This is an involuntary feeling, and has no moral character. It is often strongly excited, and is frequently the cause of mobs and popular commotions. When it takes the control of the will, as it often does with sinners, it leads to what is popularly called lynching, and a resort to those summary methods of executing vengeance which are so appalling.\par I have said that the mere desire has no moral character. But when the will is governed by this desire, and yields itself up to seek its gratification, this state of will is selfishness under one of its most odious and frightful forms. Under the providence of God, however, this form of selfishness, like every other in its turn, is overruled for good, like earthquakes, tornadoes, pestilence, and war, to purify the moral elements of society, and scourge away those moral nuisances with which communities are sometimes infested. Even war itself is often but an instance and an illustration of this.\par Justice, as an attribute of benevolence, is virtue, and exhibits itself in the execution of the penalties of the law, and in support of public order, and in various other ways for the well-being of mankind. There are several modifications of this attribute. That is, it may and must be viewed under various aspects, and in various relations. One of these is public justice. This is a regard to the public interests, and secures a due administration of law for the public good. It will in no case suffer the execution of the penalty to be set aside, unless something be done to support the authority of the law and of the lawgiver. It also secures the due administration of rewards, and looks narrowly after the public interests, always insisting that the greater interest shall prevail over the lesser; that private interest shall never set aside or prejudice a public one of greater value. Public justice is modified in its exercise by the attribute of mercy. It conditionates the exercise of mercy, and mercy conditionates its exercise. Mercy cannot, consistently with this attribute, extend a pardon but upon conditions of repentance, and an equivalent being rendered to the government. So, on the other hand, justice is conditionated by mercy, and cannot, consistently with that attribute, proceed to take vengeance when the highest good does not require it, when punishment can be dispensed with without public loss. Thus these attributes mutually limit each other's exercise, and render the whole character of benevolence perfect, symmetrical, and heavenly.\par Justice is reckoned among the sterner attributes of benevolence; but it is indispensable to the filling up of the entire circle of moral perfections. Although solemn and awful, and sometimes inexpressibly terrific in its exercise, it is nevertheless one of the glorious modifications and manifestations of benevolence. Benevolence without justice would be anything but morally lovely and perfect. Nay, it could not be benevolence. This attribute of benevolence appears conspicuous in the character of God as revealed in his law, in his gospel, and sometimes as indicated most impressively by his providence.\par It is also conspicuous in the history of inspired men. The Psalms abound with expressions of this attribute. We find many prayers for the punishment of the wicked. Samuel hewed Agag in pieces; and David's writings abound in expressions that show, that this attribute was strongly developed in his mind; and the circumstances under which he was placed, often rendered it proper to express and manifest in various ways the spirit of this attribute. Many have stumbled at .such prayers, expressions, and manifestations as are' here alluded to. But this is for want of due consideration. They have supposed that such exhibitions were inconsistent with a right spirit. Oh, they say, how unevangelical! How un-Christ-like! How inconsistent with the sweet and heavenly spirit of Christ and of the gospel! But this is all a mistake. These prayers were dictated by the Spirit of Christ. Such exhibitions are only the manifestations of one of the essential attributes of benevolence. Those sinners deserved to die. It was for the greatest good that they should be made a public example. This the Spirit of inspiration knew, and such prayers, under such circumstances, are only an expression of the mind and will of God. They are truly the spirit of justice pronouncing sentence upon them. These prayers and suchlike things found in the Bible, are no vindication of the spirit of fanaticism and denunciation that so often have taken shelter under them. As well might fanatics burn cities and lay waste countries, and seek to justify themselves by an appeal to the destruction of the old world by flood, and the destruction of the cities of the plain by fire and brimstone.\par Retributive justice is another modification of this attribute. This consists in a disposition to visit the offender with that punishment which he deserves, because it is fit and proper that a moral agent should be dealt with according to his deeds. In a future lecture I shall enlarge upon this modification of justice.\par Another modification of this attribute is commercial justice. This consists in willing exact equivalents, and uprightness in business and all secular transactions. There are some other modifications of this attribute, but the foregoing may suffice to illustrate sufficiently the various departments over which this attribute presides.\par This attribute, though stern in its spirit and manifestations, is nevertheless one of prime importance in all governments by moral agents, whether human or divine. Indeed, without it government could not exist. It is vain for certain philosophers to think to disparage this attribute, and to dispense with it altogether in the administration of government. They will, if they try the experiment, find to their cost and confusion, that no one attribute of benevolence can say to another, “I have no need of thee.†In short, let any one attribute of benevolence be destroyed or overlooked, and you have destroyed its perfection, its beauty, its harmony, its propriety, its glory. You have, in fact, destroyed benevolence; it is no longer benevolence, but a sickly, and inefficient, and limping sentimentalism, that has no God, no virtue, no beauty, nor form, nor comeliness in it, that when we see it we should desire it.\par This attribute stands by, nay, it executes law. It aims to secure commercial honesty. It aims to secure public and private integrity and tranquillity. It says to violence, disorder, and injustice, Peace, be still, and there must be a great calm. We see the evidences and the illustrations of this attribute in the thunderings of Sinai, and in the agony of Calvary. We hear it in the wail of a world when the fountains of the great deep were broken up, and when the windows of heaven were opened, and the floods descended, and the population of a globe was swallowed up. We see its manifestations in the descending torrent that swept over the cities of the plain; and lastly, we shall forever see its bright, but awful and glorious displays, in the dark and curling folds of that pillar of smoke of the torment of the damned, that ascends up before God forever and ever.\par Many seem to be afraid to contemplate justice as an attribute of benevolence. Any manifestation of it among men, causes them to recoil and shudder as if they saw a demon. But let it have its place in the glorious circle of moral attributes; it must have—it will have—it cannot be otherwise. Whenever any policy of government is adopted, in family or state, that excludes the exercise of this attribute, all must be failure, defeat, and ruin.\par Again: Justice being an attribute of benevolence, will prevent the punishment of the finally impenitent from diminishing the happiness of God and of holy beings. They will never delight in misery for its own sake; but they will take pleasure in the administration of justice. So that when the smoke of the torment of the damned comes up in the sight of heaven, they will, as they are represented, shout “Alleluia! the Lord God Omnipotent reigneth;†“Just and righteous are thy ways, thou King of saints!â€\par Before I pass from the consideration of this topic, I must not omit to insist, that where true benevolence is, there must be exact commercial justice, or business honesty and integrity. This is as certain as that benevolence exists. The rendering of exact equivalents, or the intention to do so, must be a characteristic of a truly benevolent mind. Impulsive benevolence may exist; that is, phrenological or constitutional benevolence, falsely so called, may exist to any extent, and yet justice not exist. The mind may be much and very often carried away by the impulse of feeling, so that a man may at times have the appearance of true benevolence, while the same individual is selfish in business, and overreaching in all his commercial relations. This has been a wonder and an enigma to many, but the case is a plain one. The difficulty is, the man is not just, that is, not truly benevolent. His benevolence is only an imposing species of selfishness. “He that hath an ear to hear, let him hear.†His benevolence results from feeling, and is not true benevolence.\par Again: Where benevolence is, the golden rule will surely be observed: “Whatsoever ye would that men should do to you, do ye even so to them.†The justice of benevolence cannot fail to secure conformity to this rule. Benevolence is a just state of the will. It is a willing justly. It must then, by a law of necessity, secure just conduct. If the heart is just, the life must be.\par This attribute of benevolence must secure its possessor against every species and degree of injustice; he cannot be unjust to his neighbor's reputation, his person, his property, his soul, his body, nor indeed be unjust in any respect to man or God. It will and must secure confession and restitution, in every case of remembered wrong, so far as this is practicable. It should be distinctly understood, that a benevolent or a truly religious man cannot be unjust. He may indeed appear to be so to others; but he cannot be truly religious or benevolent, and unjust at the same time. If he appears to be so in any instance, he is not and cannot be really so, if he is at the time in a benevolent state of mind. The attributes of selfishness, as we shall see in the proper place, are the direct opposite of those of benevolence. The two states of mind are as contrary as heaven and hell, and can no more co-exist in the same mind, than a thing can be and not be at the same time. I said, that if a man, truly in the exercise of benevolence, appears to be unjust in any thing, he is only so in appearance, and not in fact. Observe, I am speaking of one who is really at the time in a benevolent state of mind. He may mistake, and do that which would be unjust, did he see it differently and intend differently. Justice and injustice belong to the intention. No outward act can in itself be either just or unjust. To say that a man, in the exercise of a truly benevolent intention, can at the same time be unjust, is the same absurdity as to say, that he can intend justly and unjustly at the same time, and in regard to the same thing; which is a contradiction. It must all along be borne in mind, that benevolence is one identical thing, to wit, good-will, willing for its own sake the highest good of being and every known good according to its relative value. Consequently, it is impossible that justice should not be an attribute of such a choice. Justice consists in regarding and treating, or rather in willing, every thing just agreeably to its nature, or intrinsic and relative value and relations. To say, therefore, that present benevolence admits of any degree of present injustice, is to affirm a palpable contradiction. A just man is a sanctified man, is a perfect man, in the sense that he is at present in an upright state.\par 14. {\i Veracity }is another attribute of benevolence.\par Veracity, as an attribute of benevolence, is that quality that adheres to truth. In the very act of becoming benevolent, the mind embraces truth, or the reality of things. Then veracity must be one of the qualities of benevolence. Veracity is truthfulness. It is the conformity of the will to the reality of things. Truth in statement is conformity of statement to the reality of things. Truth in action is action conformed to the nature and relations of things. Truthfulness is a disposition to conform to the reality of things. It is willing in accordance with the reality of things. It is willing the right end by the right means. It is willing the intrinsically valuable as an end, and the relatively valuable as a means. In short, it is the willing of every thing according to the reality or facts in the case.\par Veracity, then, must be an attribute of benevolence. It is, like all the attributes, only benevolence viewed in a certain aspect or relation. It can not be distinguished from benevolence, for it is not distinct from it, but only a phase or form of benevolence. The universe is so constituted that if every thing proceeded and were conducted, and willed according to its nature and relations, the highest possible good must result. Veracity seeks the good as an end, and truth as a means to secure this end. It wills the good, and that it shall be secured only by means of truth. It wills truth in the end, and truth, in the means. The end is truly valuable, and chosen for that reason. The means are truth, and truth is the only appropriate or possible means.\par Truthfulness of heart begets, of course, a state of the sensibility which we call the love of truth. It is a feeling of pleasure that spontaneously arises in the sensibility of one whose heart is truthful, in contemplating truth; this feeling is not virtue, it is rather a part of the reward of truthfulness of heart.\par Veracity, as a phenomenon of the will, is also often called, and properly called, a love of the truth. It is a willing in accordance with objective truth. This is virtue, and is an attribute of benevolence. Veracity, as an attribute of the divine benevolence, is the condition of confidence in God as a moral governor. Both the physical and moral laws of the universe evince, and are instances and illustrations of the truthfulness of God. Falsehood, in the sense of lying, is naturally regarded by a moral agent with disapprobation, disgust, and abhorrence. Veracity is as necessarily regarded by him with approbation, and, if the will be benevolent, with pleasure. We necessarily take pleasure in contemplating objective truth, as it lies in idea on the field of consciousness. We also take pleasure in the perception and contemplation of truthfulness, in the concrete realization of the idea of truth. Veracity is morally beautiful. We are pleased with it just as we are with natural beauty, by a law of necessity, when the necessary conditions are fulfilled. This attribute of benevolence secures it against every attempt to promote the ultimate good of being by means of falsehood. True benevolence will no more, can no more, resort to falsehood as a means of promoting good, than it can contradict or deny itself. The intelligence affirms, that the highest ultimate good can be secured only by a strict adherence to truth. The mind cannot be satisfied with anything else. Indeed, to suppose the contrary is to suppose a contradiction. It is the same absurdity as to suppose, that the highest good could be secured only by the violation and setting aside of the nature and relations of things. Since the intellect affirms this unalterable relation of truth to the highest ultimate good, benevolence, or that attribute of benevolence which we denominate veracity or love of the truth, can no more consent to falsehood, than it can consent to relinquish the highest good of being as an end. Therefore, every resort to falsehood, every pious fraud, falsely so called, presents only a specious but real instance of selfishness. A moral agent cannot lie for God; that is, he cannot tell a sinful falsehood, thinking and intending thereby to please God. He knows, by intuition, that God cannot be pleased or truly served by a resort to lying. There is a great difference between concealing or withholding the truth for benevolent purposes, and telling a wilful falsehood. An innocent persecuted and pursued man, has taken shelter under my roof from one who pursued him to shed his blood. His pursuer comes and inquires after him. I am not under obligation to declare to him the fact that he is in my house. I may, and indeed ought to withhold the truth in this instance, for the wretch has no right to know it. The public and highest good demands that he should not know it. He only desires to know it for selfish and bloody purposes. But in this ease I should not feel or judge myself at liberty to state a known falsehood. I could not think than this would ultimately conduce to the highest good. The person might go away deceived, or under the impression that his victim was not there. But he could not accuse me of telling him a lie. He might have drawn his own inference from my refusing to give the desired information. But even to secure my own life or the life of my friend, I am not at liberty to tell a lie. If it be said that lying implies telling a falsehood for selfish purposes, and that, therefore, it is not lying to tell a falsehood for benevolent purposes, I reply, that our nature is such that we can no more state a wilful falsehood with a benevolent intention, than we can commit a sin with a benevolent intention. We necessarily regard falsehood as inconsistent with the highest good of being, just as we regard sin as inconsistent with the highest good of being, or just as we regard holiness and truthfulness as the indispensable condition of the highest good of being. The correlation of the will and the intellect forbids the mistake that wilful falsehood is, or can be, the means or condition of the highest good. Universal veracity, then, will always characterize a truly benevolent man. While he is truly benevolent, he is, he must be, faithful, truthful. So far as his knowledge goes, his statements may be depended upon with as much safety as the statements of an angel. Veracity is necessarily an attribute of benevolence in all beings. No liar has, or can have, a particle of true virtue or benevolence in him.\par}‡{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XIX.\plain\par \fs30\b SANCTIONS OF MORAL LAW, NATURAL AND GOVERNMENTAL.\plain\par In the discussion of this subject, I shall show—\par I. {\i What constitute the sanctions of law}.\par 1. The sanctions of law are the motives to obedience, the natural and the governmental consequences or results of obedience and of disobedience.\par 2. They are remuneratory, that is, they promise reward to obedience.\par 3. They are vindicatory, that is, they threaten the disobedient with punishment.\par 4. They are natural, that is, happiness is to some extent naturally connected with, and the necessary consequence of, obedience to moral law, and misery is naturally and necessarily connected with, and results from, disobedience to moral law, or from acting contrary to the nature .and relations of moral beings.\par 5. Sanctions are governmental. By governmental sanctions are intended:\par (1.) The favor of the government as due to obedience.\par (2.) A positive reward bestowed upon the obedient by government.\par (3.) The displeasure of government towards the disobedient.\par (4.) Direct punishment inflicted by the government as due to disobedience.\par All happiness and misery resulting from obedience or disobedience, either natural, or from the favor, or frown of government, are to be regarded as constituting the sanctions of law.\par II. {\i In what light sanctions are to be regarded}.\par 1. Sanctions are to be regarded as an expression of the benevolent regard of the lawgiver for his subjects: the motives which he exhibits to induce in the subjects the course of conduct that will secure their highest well-being.\par 2. They are to be regarded as an expression of his estimation of the justice, necessity, and value of the precept to the subjects of his government.\par 3. They are to be regarded as an expression of the amount or strength of his desire to secure the happiness of his subjects.\par 4. They are to be regarded as an expression of his opinion in respect to the desert of disobedience.\par The natural sanctions are to be regarded as a demonstration of the justice, necessity and perfection of the precept.\par III. {\i By what rule sanctions ought to be graduated}.\par 1. We have seen that moral obligation is founded in the intrinsic value of the well-being of God and of the universe, and conditionated upon the perception of its value; and,\par 2. That guilt is always to be measured by the perceived value of the end which moral beings ought to choose.\par 3. The sanctions of law should be graduated by the intrinsic merit and demerit of holiness and sin.\par IV. {\i God's law has sanctions.}\par 1. That sin, or disobedience to the moral law, is attended with, and results in, misery, is a matter of consciousness.\par 2. That virtue or holiness is attended with, and results in happiness, is also attested by consciousness.\par 3. Therefore that God's law has natural sanctions, both remuneratory and vindicatory, is a matter of fact.\par 4. That there are governmental sanctions added to the natural, must be true, or God, in fact, has no government but that of natural consequences.\par 5. The Bible expressly, and in every variety of form, teaches that God will reward the righteous and punish the wicked.\par V. {\i The perfection and duration of the remuneratory sanctions of the law of God}.\par 1. The perfection of the natural reward is, and must be, proportioned to the perfection of virtue.\par 2. The duration of the remuneratory sanction must be equal to the duration of obedience. This cannot possibly be otherwise.\par 3. If the existence and virtue of man are immortal, his happiness must be endless.\par 4. The Bible most unequivocally asserts the immortality both of the existence and virtue of the righteous, and also that their happiness shall be endless.\par 5. The very design and end of government make it necessary that governmental reward should be as perfect and unending as virtue.\par VI. {\i Penal inflictions under the government of God must be endless.}\par Here the inquiry is, what kind of death is intended, where death is denounced against the transgressor, as the penalty of the law of God?\par 1. It is not merely natural death, for—\par (1.) This would, in reality, be no penalty at all. But it would be offering a reward to sin. If natural death is all that is intended, and if persons, as soon as they are naturally dead, have suffered the penalty of the law, and their souls go immediately to heaven, the case stands thus: if your obedience is perfect and perpetual, you shall live in this world forever; but if you sin, you shall die and go immediately to heaven. “This would be hire and salary,†and not punishment.\par (2.) If natural death be the penalty of God's law, the righteous, who are forgiven, should not die a natural death.\par (3.) If natural death be the penalty of God's law, there is no such thing as forgiveness, but all must actually endure the penalty.\par (4.) If natural death be the penalty, then infants and animals suffer this penalty, as well as the most abandoned transgressors.\par (5.) If natural death be the penalty, and the only penalty, it sustains no proportion whatever to the guilt of sin.\par (6.) Natural death would be no adequate expression of the importance of the precept.\par 2. The penalty of God's law is not spiritual death.\par (1.) Because spiritual death is a state of entire sinfulness.\par (2.) To make a state of entire sinfulness the penalty of the law of God, would be to make the penalty and the breach of the precept identical.\par (3.) It would be making God the author of sin, and would represent him as compelling the sinner to commit one sin as the punishment for another,—as forcing him into a state of total and perpetual rebellion, as the reward of his first transgression.\par 3. But the penal sanction of the law of God is {\i endless death, }or that state of endless suffering which is the natural and governmental result of sin or of spiritual death.\par Before I proceed to the proof of this, I will notice an objection which is often urged against the doctrine of endless punishment. The objection is one, but it is stated in three different forms. This, and every other objection to the doctrine of endless punishment, with which I am acquainted, is levelled against the justice of such a governmental infliction.\par (1.) It is said that endless punishment is unjust, because life is so short, that men do not live long enough in this world to commit so great a number of sins as to deserve endless punishment. To this I answer that it is founded in ignorance or disregard of a universal principle of government, viz., that one breach of the precept always incurs the penalty of the law, whatever that penalty is. The length of time employed in committing a sin, has nothing to do with its blameworthiness or guilt. It is the design which constitutes the moral character of the action, and not the length of the time required for its accomplishment. This objection takes for granted, that it is the number of sins, and not the intrinsic guilt of sin, that constitutes its blameworthiness, whereas it is the intrinsic desert or guilt of sin, as we shall soon see, that renders it deserving of endless punishment.\par (2.) Another form of the objection is, that a finite creature cannot commit an infinite sin. But none but an infinite sin can deserve endless punishment: therefore endless punishments are unjust.\par This objection takes for granted that man is so diminutive a creature, so much less than the Creator, that he cannot deserve his endless frown. Which is the greater crime, for a child to insult his playfellow, or his parent? Which would involve the most guilt, for a man to smite his neighbor and his equal, or his lawful sovereign? The higher the ruler is exalted above the subject in his nature, character, and rightful authority, the greater is the obligation of the subject to will his good, to render to him obedience, and the greater is the guilt of the transgression in the subject. Therefore, the fact that man is so infinitely below his Maker, does but enhance the guilt of his rebellion, and render him all the more worthy of his endless frown.\par (3.) A third form of the objection is, that sin is not an infinite evil; and therefore, does not deserve endless punishment.\par This objection may mean either, that sin would not produce infinite mischief if unrestrained, or that it does not involve infinite guilt. It cannot mean the first, for it is agreed on all hands, that misery must continue as long as sin does, and therefore, that sin unrestrained would produce endless evil. The objection, therefore, must mean, that sin does not involve infinite guilt. Observe, then, the point at issue is, what is the intrinsic demerit or guilt of sin? What does all sin in its own nature deserve? They who deny the justice of endless punishment, manifestly consider the guilt of sin as a mere trifle. They who maintain the justice of endless punishment, consider sin as an evil of {\i immeasurable }magnitude, and, in its own nature, deserving of endless punishment. Proof:—\par Should a moral agent refuse to choose that as an ultimate end which is of no intrinsic value, he would thereby contract no guilt, because he would violate no obligation. But should he refuse to will the good of God and of his neighbor, he would violate an obligation, and of course contract guilt. This shows that guilt attaches to the violation of obligation, and that a thing is blameworthy because it is the violation of an obligation.\par We have seen that sin is selfishness, that it consists in preferring self-gratification to the infinite interests of God and of the universe. We have also seen that obligation is founded in the intrinsic value of that good which moral agents ought to will to God and to the universe, and is equal to the affirmed value of that good. We have also seen that every moral agent, by a law of his own reason, necessarily affirms that God is infinite, and that the endless happiness and well-being of God and of the universe, is of infinite value. Hence it follows, that refusal to will this good is a violation of infinite or unlimited obligation, and, consequently involves unlimited guilt. It is as certain that the guilt of. any sin is unlimited, as that obligation to will the good of God and of the universe is unlimited. To deny consistently that the guilt of sin is unlimited, it must be shown, that obligation to will good to God is unlimited. To maintain consistently this last, it must be shown, that moral agents have not the idea that God is infinite. Indeed, to deny that the guilt of sin is in any instance less than boundless, is as absurd as to deny the guilt of sin altogether.\par Having shown that moral obligation is founded in the intrinsic value of the highest well-being of God and of the universe, that it is always equal to the soul's knowledge of the value of those interests, and having shown also, that every moral agent necessarily has the idea more or less clearly developed, that the value of those interests is infinite, it follows that the law is infinitely unjust, if its penal sanctions are not endless. Law must be just in two respects: the precept must be in accordance with the law of nature, and the penalty must be equal to the importance of the precept. That which has not these two peculiarities is not just, and therefore, is not and cannot be law. Either, then, God has no law, or its penal sanctions are endless. That the penal sanctions of the law of God are endless, is evident from the fact, that a less penalty would not exhibit as high motives as the nature of the case admits, to restrain sin and promote virtue. Natural justice demands that God should exhibit as high motives to secure obedience as the value of the law demands and the nature of the case admits.\par The tendency of sin to perpetuate and aggravate itself, affords another strong inference, that the sinfulness and misery of the wicked will be eternal.\par The fact, that punishment has no tendency to originate disinterested love in a selfish mind towards him who inflicts the punishment, also affords a strong presumption, that future punishment will be eternal.\par {\i But let us examine this question in the light of revelation}.\par The Bible, in a great many ways, represents the future punishment of the wicked as eternal, and never once represents it otherwise. It expresses the duration of the future punishment of the wicked by the same terms, and, in every way, {\i as }forcibly as it expresses the duration of the future happiness of the righteous.\par I will here introduce, without comment, some passages of scripture confirmatory of this last remark. “The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.â€â€”\v \v0 Prov. x. 28\v #240100280000-240100280000\v0 . “When a wicked man dieth, his expectation shall perish; and the hope of unjust men perisheth.â€â€”\v \v0 Prov. xi. 7\v #240110070000-240110070000\v0 . “And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.â€â€”\v \v0 Dan. xii. 2\v #340120020000-340120020000\v0 . “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink. And these shall go away into everlasting punishment: but the righteous into life eternal.â€â€”\v \v0 Matt. xxv. 41, 42, 46\v #470250410000-470250410000#470250420000-470250420000#470250460000-470250460000\v0 . “And if thy hand offend thee, cut, it off: it is better for thee to enter into life maimed than having two hands to go into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched.â€â€”\v \v0 Mark ix. 43, 44\v #480090430000-480090430000#480090440000-480090440000\v0 . “Whose fan is in his hand, and he will thoroughly purge his floor; and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.â€â€”\v \v0 Luke iii. 17\v #490030170000-490030170000\v0 . “And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence.â€â€”\v \v0 Luke xvi. 26\v #490160260000-490160260000\v0 . “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.â€â€”\v \v0 John iii. 36\v #500030360000-500030360000\v0 . “And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.â€â€”\v \v0 2 Thess. i. 7-9\v #600010070000-600010090000\v0 . “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day. Even as Sodom and Gomorrah, and the cities about them, in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved. the blackness of darkness forever.â€â€”\v \v0 Jude 6, 7, 13\v #720010060000-720010060000#720010070000-720010070000#720010130000-720010130000\v0 . “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.â€â€”\v \v0 Rev. xiv. 9-11\v #730140090000-730140110000\v0 . “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.â€â€”\v \v0 Rev. xx. 10\v #730200100000-730200100000\v0 . But there is scarcely any end to the multitude of passages that teach directly, or by inference, both the fact and the endlessness of the future punishment of the wicked.\par}ïº{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XL.\plain\par \fs30\b SANCTIFICATION.\plain\par VI. {\i Objections answered}.\par I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering.\par \v \v0 1 Kings viii. 46\v #110080460000-110080460000\v0 : “If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near,†etc. On this passage, I remark:—\par 1. That this sentiment in nearly the same language, is repeated in \v \v0 2 Chron. vi. 26\v #140060260000-140060260000\v0 , and in \v \v0 Eccl. vii. 20\v #250070200000-250070200000\v0 , where the same original word in the same form is used.\par 2. These are the strongest passages I know of in the Old Testament, and the same remarks are applicable to the three.\par 3. I will quote, for the satisfaction of the reader, the note of Dr. Adam Clarke upon this passage, and also that of Barclay, the celebrated and highly spiritual author of “An Apology for the True Christian Divinity.†And let me say, that they appear to me to be satisfactory answers to the objection founded upon these passages.\par CLARKE: “'If they sin against thee.'—This must refer to some general defection from truth; to some species of false worship, idolatry, or corruption of the truth and ordinances of the Most High; as for it, they are here stated to be delivered into the hands of their enemies, and carried away captive, which was the general punishment of idolatry, and what is called, [\v \v0 verse 47\v #110080470000-110080470000\v0 ,] acting perversely and committing wickedness.\par “'If they sin against thee, for there is no man that sinneth not.' The second clause, as it is here translated, renders the supposition in the first clause, entirely nugatory; for, if there be no man that sinneth not, it is useless to say, if they sin; but this contradiction is taken away, by reference to the original {\i ki yechetau lak, }which should be translated, if they shall sin against thee; or should they sin against thee, {\i ki ein adam asher lo yecheta}; 'for there is no man that may not sin;' that is, there is no man {\i impeccable, } none {\i infallible; }none that is not liable to transgress. This is the true meaning of the phrase in various parts of the Bible, and so our translators have understood the original, for even in the thirty-first verse of this chapter, they have translated {\i yecheta, }if a man trespass; which certainly implies he {\i might }or {\i might not }do it; and in this way they have translated the same word, if a soul sin, in \v \v0 Lev. v. 1\v #030050010000-030050010000\v0 , and \v \v0 vi. 2\v #030060020000-030060020000\v0 ; \v \v0 1 Sam. ii. 25\v #090020250000-090020250000\v0 ; \v \v0 2 Chron. iv. 22\v #140040220000-140040220000\v0 ; and in several other places. The truth is, the Hebrew has no mood to express words in the {\i permissive }or {\i optative }way, but to express this sense it uses the {\i future }tense of the conjugation {\i kal}.\par “This text has been a wonderful strong-hold for all who believe that there is no redemption from sin in this life; that no man can live without committing sin; and that we cannot be entirely freed from it till we die.\par “1. The text speaks no such doctrine; it only speaks of the {\i possibility }of every man's sinning; and this must be true of a state of {\i probation}.\par “2. There is not another text in the divine records that is more to the purpose than this.\par “3. The doctrine is flatly in opposition to the design of the gospel; for Jesus came to save his people from their sins, and to destroy the works of the devil.\par “4. It is a dangerous and destructive doctrine, and should be blotted out of every Christian's creed. There are too many who are seeking to excuse their crimes by all means in their power; and we need not embody their excuses in a creed, to complete their deception, by stating that their sins are unavoidable.â€\par BARCLAY: “Secondly,—Another objection is from two passages of scripture, much of one signification. The one is \v \v0 1 Kings viii. 46\v #110080460000-110080460000\v0 : 'For there is no man that sinneth not.' The other is \v \v0 Eccl. vii. 20\v #250070200000-250070200000\v0 : For there is not a just man upon earth, that doeth good and sinneth not.'\par “I answer,—\par “1. These affirm nothing of a daily and continual sinning, so as never to be redeemed from it; but only that all have sinned, that there is none that doth not sin, though not always so as never to cease to sin; and in this lies the question. Yea, in that place of the Kings he speaks within two verses of the returning of such with all their souls and hearts, which implies a possibility of leaving off sin.\par “2.There is a respect to be had to the seasons and dispensations; for if it should be granted that in Solomon's time there were none that sinned not, it will not follow that there are none such now, or that it is a thing not now attainable by the grace of God under the gospel.\par “3. And lastly, this whole objection hangs upon a false interpretation; for the original Hebrew word may be read in the potential mood, thus,—There is no man who may not sin, as well as in the indicative; so both the old Latin, Junius, and Tremellius, and Vatablus have it, and the same word is so used, \v \v0 Ps. cxix. 11\v #230190110000-230190110000\v0 : 'Thy word have I hid in my heart, that I might not sin against thee'—in the potential mood, and not in the indicative: which being more answerable to the universal scope of the scriptures, the testimony of the truth, and the sense of almost all interpreters, doubtless ought to be so understood, and the other interpretation rejected as spurious.â€\par Whatever may be thought of the views of these authors, to me it is a plain and satisfactory answer to the objection founded upon these passages, that the objection might be strictly true under the Old Testament dispensation, and prove nothing in regard to the attainability of a state of entire sanctification under the New. What! does the New Testament dispensation differ nothing from the Old in its advantages for the acquisition of holiness? If it be true, that no one under the comparatively dark dispensation of Judaism, attained a state of permanent sanctification, does that prove such a state is not attainable under the gospel? It is expressly stated in the Epistle to the Hebrews, that “the old covenant made nothing perfect, but the bringing in of a better hope did.†Under the old covenant, God expressly promised that he would make a new one with the house of Israel, in “writing the law in their hearts,†and in “engraving it in their inward parts.†And this new covenant was to be made with the house of Israel, under the Christian dispensation. What then do all such passages in the Old Testament prove, in relation to the privileges and holiness of Christians under the new dispensation?\par Whether any of the Old Testament saints did so far receive the new Covenant by way of anticipation, as to enter upon a state of permanent sanctification, it is not my present purpose to inquire. Nor will I inquire, whether, admitting that Solomon said in his day, that there was not a just man upon the earth that liveth and sinneth not, the same could with equal truth have been asserted of every generation under the Jewish dispensation. It is expressly asserted of Abraham, and multitudes of the Old Testament saints, that they “died in faith, not having received the promises.†Now what can this mean? It cannot be, that they did not know the promises; for to them the promises were made. It cannot mean, that they did not receive Christ, for the Bible expressly asserts that they did—that “Abraham rejoiced to see Christ's day “that Moses, and indeed all the Old Testament saints, had so much knowledge of Christ as a Saviour to be revealed, as to bring them into a state of salvation. But still they did not receive the promise of the Spirit, as it is poured out under the Christian dispensation. This was the great thing all along promised, first to Abraham, or to his seed, which is Christ. \v \v0 Gal. iii. 14, 16\v #550030140000-550030140000#550030160000-550030160000\v0 : “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.†“Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ;†and afterwards to the Christian church, by all the prophets. \v \v0 Acts ii. 16-21\v #510020160000-510020210000\v0 : “But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days (saith God,) I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my servants, and on my handmaidens, I will pour out in those days of my Spirit; and they shall prophesy; and I will show wonders in heaven above and signs in the earth beneath; blood, and fire and vapor of smoke; the sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come; and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.†\v \v0 Acts ii. 38, 39\v #510020380000-510020380000#510020390000-510020390000\v0 : “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.†\v \v0 Acts iii. 24, 26\v #510030240000-510030240000#510030260000-510030260000\v0 : “Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days.†“Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities;†and lastly, by Christ himself, which he expressly styles “the promise†of the Father. \v \v0 Acts i. 4, 5\v #510010040000-510010040000#510010050000-510010050000\v0 : “And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.†They did not receive the light and the glory of the Christian dispensation, nor the fulness of the Holy Spirit. And it is asserted in the Bible, “they without us,†that is, without our privileges, “could not be made perfect.â€\par The next objection is founded upon the Lord's Prayer. In this Christ has taught us to pray, “Forgive us our trespasses as we forgive those who trespass against us.†Here it is objected, that if a person should become entirely sanctified, he could no longer use this clause of this prayer, which, it is said, was manifestly designed to be used by the church to the end of time. Upon this prayer I remark:—\par 1. Christ has taught us to pray for entire, in the sense of perpetual sanctification. “Thy will be done on earth, as it is done in heaven.â€\par 2. He designed, that we should expect this prayer to be answered, or that we should mock him by asking what we do not believe is agreeable to his will, and that too which we know could not consistently be granted; and that we are to repeat this insult to God as often as we pray.\par 3. The petition for forgiveness of our trespasses, it is plain, must apply to past sins, and not to sins we are committing at the time we make the prayer; for it would be absurd and abominable to pray for the forgiveness of a sin which we are then in the act of committing.\par 4. This prayer cannot properly be made in respect to any sin of which we have not repented; for it would be highly abominable in the sight of God, to pray for the forgiveness of a sin of which we did not repent.\par 5. If there be any hour or clay in which a man has committed no actual sin, he could not consistently make this prayer in reference to that hour or that day.\par 6. But at the very time, it would be highly proper for him to make this prayer in relation to all his past sins, and that too, although he may have repented of, and confessed them, and prayed for their forgiveness, a thousand times before. This does not imply a doubt, whether God has forgiven the sins of which we have repented; but it is only a renewal of our grief and humiliation for our sins, and a fresh acknowledgment of, and casting ourselves upon, his mercy. God may forgive when we repent, before we ask him, and while we abhor ourselves so much as to have no heart to ask for forgiveness; but his having forgiven us does not render the petition improper.\par 7. And although his sins may be forgiven, he ought still to confess them, to repent of them, both in this world and in the world to come. And it is perfectly suitable, so long as he lives in the world, to say the least, to continue to repent, and repeat the request for forgiveness. For myself, I am unable to see why this passage should be made a stumbling-block; for if it be improper to pray for the forgiveness of sins of which we have repented, then it is improper to pray for forgiveness at all. And if this prayer cannot be used with propriety in reference to past sins of which we have already repented, it cannot properly be used at all, except upon the absurd supposition, that we are to pray for the forgiveness of sins which we are now committing, and of which we have not repented. And if it be improper to use this form of prayer in reference to all past sins of which we have repented, it is just as improper to use it in reference to sins committed to-day or yesterday, of which we have repented.\par Another objection is founded on \v \v0 James iii. 1, 2\v #660030010000-660030010000#660030020000-660030020000\v0 : “My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.†Upon this passage I remark:—\par 1. The term rendered masters here, may be rendered teachers, critics, or censors, and be understood either in a good or bad sense. The apostle exhorts the brethren not to be many masters, because if they are so, they will incur the greater condemnation; “for,†says he, “in many things we offend all.†The fact that we all offend is here urged as a reason why we should not be many masters; which shows that the term masters is here used in a bad sense. “Be not many masters,†for if we are masters, “we shall receive the greater condemnation,†because we are all great offenders. Now I understand this to be the simple meaning of this passage; do not many (or any) of you become censors, or critics, and set yourselves up to judge and condemn others. For inasmuch as you have all sinned yourselves, and we are all great offenders, we shall receive the greater condemnation, if we set ourselves up as censors. “For with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again.â€\par 2. It does not appear to me that the apostle designs to affirm anything at all of the present character of himself, or of those to whom he wrote; nor to have had the remotest allusion to the doctrine of entire sanctification, but simply to affirm a well-established truth in its application to a particular sin; that if they became censors, and injuriously condemned others, inasmuch as they had all committed many sins, they should receive the greater condemnation.\par 3. That the apostle did not design to deny the doctrine of Christian perfection or entire sanctification, as maintained in these lectures, seems evident from the fact, that he immediately subjoins, “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.â€\par Another objection is founded on \v \v0 1 John, i. 8\v #690010080000-690010080000\v0 : “If we say we have no sin, we deceive ourselves, and the truth is not in us.†Upon this I remark:—\par 1. Those who make this passage an objection to the doctrine of entire sanctification in this life, assume that the apostle is here speaking of sanctification instead of justification; whereas an honest examination of the passage, if I mistake not, will render it evident that the apostle makes no allusion here to sanctification, but is speaking solely of justification. A little attention to the connection in which this verse stands will, I think, render this evident. But before I proceed to state what I understand to be the meaning of this passage, let us consider it in the connection in which it stands, in the sense in which they understand it who quote it for the purpose of opposing the sentiment advocated in these lectures. They understand the apostle as affirming, that, if we say we are in a state of entire sanctification and do not sin, we deceive ourselves, and the truth is not in us. Now if this were the apostle's meaning, he involves himself, in this connection, in two flat contradictions.\par 2. This verse is immediately preceded by the assertion that the “blood of Jesus Christ cleanseth us from all sin.†Now it would be very remarkable, if immediately after this assertion the apostle should mean to say that it does not cleanse us from all sin, and if we say it does, we deceive ourselves; for he had just asserted, that the blood of Jesus Christ does cleanse us from all sin. If this were his meaning, it involves him in as palpable a contradiction as could be expressed.\par 3. This view of the subject then represents the apostle in the conclusion of the seventh verse, as saying, the blood of Jesus Christ his Son cleanseth us from all sin; and in the eighth verse, as saying, that if we suppose ourselves to be cleansed from all sin, we deceive ourselves, thus flatly contradicting what he had just said. And in the ninth verse he goes on to say, that “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;†that is, the blood of Jesus cleanseth us from all sin; but if we say it does, we deceive ourselves. “But if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.†Now, all unrighteousness is sin. If we are cleansed from all unrighteousness, we are cleansed from sin. And now suppose a man should confess his sin, and God should in faithfulness and justice forgive his sin, and cleanse him from all unrighteousness, and then he should confess and profess that God had done this; are we to understand, that the apostle would then affirm that he deceives himself, in supposing that the blood of Jesus Christ cleanseth from all sin? But, as I have already said, I do not understand the apostle as affirming anything in respect to the present moral character of any one, but as speaking of the doctrine of justification.\par This then appears to me to be the meaning of the whole passage. If we say that we are not sinners, that is, have no sin to need the blood of Christ; that we have never sinned, and consequently need no Saviour, we deceive ourselves. For we have sinned, and nothing but the blood of Christ cleanseth from sin, or procures our pardon and justification. And now, if we will not deny, but confess that we have sinned, “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.†“But if we say we have not sinned, we make Min a liar, and his word is not in us.â€\par These are the principal passages that occur to my mind, and those I believe upon which the principal stress has been laid, by the opposers of this doctrine. And as I do not wish to protract the discussion, I shall omit the examination of other passages.\par There are many objections to the doctrine of entire sanctification, besides those derived from the passages of scripture which I have considered. Some of these objections are doubtless honestly felt, and deserve to be considered. I will therefore proceed to notice such of them as now occur to my mind.\par 1. It is objected, that the doctrine of entire and permanent sanctification in this life, tends to the errors of modern perfectionism. This objection has been urged by some good men, and I doubt not, honestly urged. But still I cannot believe that they have duly considered the matter. It seems to me, that one fact will set aside this objection. It is well known that the Wesleyan Methodists have, as a denomination, from the earliest period of their history, maintained this doctrine in all its length and breadth. Now if such is the tendency of the doctrine, it is passing strange that this tendency has never developed itself in that denomination. So far as I can learn, the Methodists have been in a great measure, if not entirely, exempt from the errors held by modern perfectionists. Perfectionists, as a body, and I believe with very few exceptions, have arisen out of those denominations that deny the doctrine of entire sanctification in this life.\par Now the reason of this is obvious to my mind. When professors of religion, who have been all their life subject to bondage, begin to inquire earnestly for deliverance from their sins, they have found neither sympathy nor instruction, in regard to the prospect of getting rid of them in this life. Then they have gone to the Bible, and there found, in almost every part of it, Christ presented as a Saviour from their sins. But when they proclaim this truth, they are at once treated as heretics and fanatics by their brethren, until, being overcome of evil, they fall into censoriousness; and finding the church so decidedly and utterly wrong, in her opposition to this one great important truth, they lose confidence in their ministers and the church, and being influenced by a wrong spirit, Satan takes the advantage of them, and drives them to the extreme of error and delusion. This I believe to be the true history of many of the most pious members of the Calvinistic churches. On the contrary, the Methodists are very much secured against these errors. They are taught that Jesus Christ is a Saviour from all sin in this world. And when they inquire for deliverance, they are pointed to Jesus Christ as a present and all-sufficient Redeemer. Finding sympathy and instruction on this great and agonizing point, their confidence in their ministers and their brethren remains, and they walk quietly with them.\par It seems to me impossible that the tendency of this doctrine should be to the peculiar errors of the modern perfectionists, and yet not an instance occur among all the Methodist ministers, or the thousands of their members, for one hundred years.\par And here let me say, it is my full conviction, that there are but two ways in which ministers of the present day can prevent members of their churches from becoming perfectionists. One is, to suffer them to live so far from God, that they will not inquire after holiness of heart; and the other is, most fully to inculcate the glorious doctrine of entire consecration; and that it is the high privilege as well as the duty of Christians, to live in a state of entire consecration to God. I have many additional things to say upon the tendency of this doctrine, but at present this must suffice.\par By some it is said to be identical with perfectionism; and attempts are made to show in what particulars antinomian perfectionism and our views are the same. On this I remark:—\par (1.) It seems to have been a favorite policy of certain controversial writers for a long time, instead of meeting a proposition in the open field of fair and Christian argument, to give it a bad name, and attempt to put it down, not by force of argument, but by showing that it is identical with, or sustains a near relation to Pelagianism, Antinomianism, Calvinism, or some other ism, against which certain classes of minds are deeply prejudiced. In the recent controversy between what are called old and new school divines, who has not witnessed with pain the frequent attempts that have been made to put down the new school divinity, as it is called, by calling it Pelagianism, and quoting certain passages from Pelagius and other writers, to show the identity of sentiment that exists between them.\par This is a very unsatisfactory method of attacking or defending any doctrine. There are no doubt, many points of agreement between Pelagius and all truly orthodox divines, and so there are many points of disagreement between them. There are also many points of agreement between modern perfectionists and all evangelical Christians, and so there are many points of disagreement between them and the Christian church in general. That there are some points of agreement between their views and my own, is no doubt true. And that we totally disagree in regard to those points that constitute their great peculiarities is, if I understand them, also true. But did I really agree in all points with Augustine, or Edwards, or Pelagius, or the modern perfectionists, neither the good nor the ill name of any of these would prove my sentiments to be either right or wrong. It would remain, after all, to show that those with whom I agreed were either right or wrong, in order, on the one hand, to establish that for which I contend, or on the other, to overthrow that which I maintain. It is often more convenient to give a doctrine or an argument a bad name, than it is soberly and satisfactorily to reply to it.\par (2.) It is not a little curious, that we should be charged with holding the same sentiments with the perfectionists; while yet they seem to be more violently opposed to our views, since they have come to understand them, than almost any other persons whatever. I have been informed by one of their leaders, that he regards me as one of the master-builders of Babylon.\par With respect to the modern perfectionists, those who have been acquainted with their writings, know that some of them have gone much farther from the truth than others. Some of their leading men, who commenced with them, and adopted their name, stopped far short of adopting some of their most abominable errors; still maintaining the authority and perpetual obligation of the moral law; and thus have been saved from going into many of the most objectionable and destructive notions of the sect. There are many more points of agreement between that class of perfectionists and the orthodox church, than between the church and any other class of them. And there are still a number of important points of difference, as every one knows who is possessed of correct information upon this subject.\par I abhor the practice of denouncing whole classes of men for the errors of some of that name. I am well aware, that there are many of those who are termed perfectionists, who as truly abhor the extremes of error into which many of that name have fallen, as perhaps do any persons living.\par 2. Another objection is, that persons could not live in this world, if they were entirely sanctified. Strange! Does holiness injure a man? Does perfect conformity to all the laws of life and health, both physical and moral, render it impossible for a man to live? If a man break off from rebellion against God, will it kill him? Does there appear to have been anything in Christ's holiness inconsistent with life and health? The fact is, that this objection is founded in a gross mistake, in regard to what constitutes entire sanctification. It is supposed by those who hold this objection, that this state implies a continual and most intense degree of excitement, and many things which are not at all implied in it. I have thought, that it is rather a glorified than a sanctified state, that most men have before their minds, whenever they consider this subject.\par When Christ was upon earth, he was in a sanctified but not in a glorified state. “It is enough for the disciple that he be as his Master.†Now, what is there in the moral character of Jesus Christ, as represented in his history, that may not and ought not to be fully copied into the life of every Christian? I speak not of his knowledge, but of his spirit and temper. Ponder well every circumstance of his life that has come down to us, and say, beloved, what is there in it that may not, by the grace of God, be copied into your own? And think you, that a full imitation of him, in all that relates to his moral character, would render it impossible for you to live in the world?\par 3. Again, it is objected, that should we become entirely, in the sense of permanently, sanctified, we could not know it, and should not be able intelligently to profess it. I answer: All that a sanctified soul needs to know or profess is, that the grace of God in Christ Jesus is sufficient for him, so that he finds it to be true, as Paul did, that he can do all things through Christ who strengtheneth him, and that he does not expect to sin, but that on the contrary, he is enabled through grace “to reckon himself dead indeed unto sin, and alive unto God through Jesus Christ our Lord.†A saint may not know that he shall never sin again; he may expect to sin no more, because of his confidence, not in his own resolutions, or strength, or attainments, but simply in the infinite grace and faithfulness of Christ. He may come to look upon, to regard, account, reckon himself, as being dead in deed and in fact unto sin, and as having done with it, and as being alive unto God, and to expect henceforth to live wholly to God, as much as he expects to live at all; and it may be true that he will thus live, without his being able to say that he knows that he is entirely, in the sense of permanently, sanctified. This he need not know, but this he may believe upon the strength of such promises as \v \v0 1 Thess. v. 23, 24\v #590050230000-590050230000#590050240000-590050240000\v0 : “And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.†It is also true, that a Christian may attain a state in which he will really fall no more into sin, as a matter of fact, while, at the same time, he may not be able to express even a thorough persuasion that he shall never fall again. All he may be able intelligently to say is: “God knoweth I hope to sin no more, but the event will show. May the Lord keep me; I trust that he will.â€\par 4. Another objection is, that the doctrine tends to spiritual pride. And is it true, indeed, that to become perfectly humble tends to pride? But entire humility is implied in entire sanctification. Is it true, that von must remain in sin, and of course cherish pride, in order to avoid pride? Is your humility more safe in your own hands, and are you more secure against spiritual pride, in refusing to receive Christ as your helper, than you would be in at once embracing him as a full Saviour?\par I have seen several remarks in the papers of late, and have heard several suggestions from various quarters, which have but increased the fear which I have for sonic time entertained, that multitudes of Christians, and indeed many ministers, have radically defective views of salvation by faith in Jesus Christ. To the doctrine of entire sanctification in this life, as believed and taught by some of us, it has been frequently of late objected, that prayers offered in accordance with this belief, and by a sanctified soul, would savor strongly of spiritual pride and self-righteousness. I have seen this objection stated in its full force of late, in a religious periodical, in the form of a supposed prayer of a sanctified soul, the object of which was manifestly to expose the shocking absurdity, self-righteousness, and spiritual pride, of a prayer, or rather thanksgiving, made in accordance with a belief that one is entirely sanctified. Now, I must confess, that that prayer, together with objections and remarks which suggest the same idea, have created in my mind no small degree of alarm. I fear much that many of our divines, in contending for the doctrines of grace, have entirely lost sight of the meaning of the language they use, and have in reality but very little practical understanding of what is intended by salvation by grace, in opposition to salvation by works. If this is not the case, I know not how to account for their feeling, and for their stating such an objection as this to the doctrine of entire sanctification.\par Now, if I understand the doctrine of salvation by grace, both sanctification and justification are wrought by the grace of God, and not by any works or merits of our own, irrespective of the grace of Christ through faith. If this is the real doctrine of the Bible, what earthly objection can there be to our confessing, professing, and thanking God for our sanctification, any more than for our justification? It is true, indeed, that in our justification our own agency is not concerned, while in our sanctification it is. Yet I understand the doctrine of the Bible to be, that both are brought about by grace through faith, and that we should no sooner be sanctified without the grace of Christ, than we should be justified without it. Now, who pretends to deny this? And yet if it is true, of what weight is that class of objections to which I have alluded? These objections manifestly turn upon the idea, no doubt latent and deep seated in the mind, that the real holiness of Christians, in whatever degree it exists, is, in some way, to be ascribed to some goodness originating in themselves, and not in the grace of Christ. But do let me ask, how is it possible that men who entertain, really and practically, right views upon this subject, can by any possibility feel, as if it must be proof conclusive of self-righteousness and Pharisaism, to profess and thank God for sanctification? Is it not understood on all hands, that sanctification is by grace, and that the gospel has made abundant provision for the sanctification of all men? This certainly is admitted by those who have stated this objection. Now, if this is so, which is the most honorable to God, to confess and complain that our sins triumph and gain dominion over us, or to be able truly and honestly to thank him for having given us the victory over our sins? God has said, “Sin shall not have dominion over you, for ye are not under the law, but under grace.â€\par Now, in view of this and multitudes of kindred promises, suppose we come to God, and say: “O Lord, thou hast made these great and precious promises, but, as a matter of fact, they do not accord with our own experience. For sin does continually have dominion over us. Thy grace is not sufficient for us. We are continually overcome by temptation, notwithstanding thy promise, that in every temptation thou wilt make a way for us to escape. Thou hast said, the truth shall make us free, but we are not free. We are still the slaves of our appetites and lusts.â€\par Now, which, I inquire, is the most honorable to God, to go on with a string of confessions and self-accusations, that are in flat contradiction to the promises of God, and almost, to say the least, a burlesque upon the grace of the gospel, or to be able, through grace, to confess that we have found it true in our own experience, that his grace is sufficient for us—that as our day is so our strength is, and that sin does not have dominion over us, because we are not under the law, but under grace?\par To this I know it will be answered, that in this confessing of our sins we do not impeach the grace or faithfulness of God, inasmuch as all these promises are conditioned upon faith, and consequently, that the reason of our remaining in sin is to be ascribed to our unbelief, and is therefore no disparagement to the grace of Christ. But I beg that it may be duly considered, that faith itself is of the operation of God—is itself produced by grace; and therefore the fact of our being obliged to confess our unbelief is a dishonor to the grace of Christ. Is it honorable or dishonorable to God, that we should be able to confess that even our unbelief is overcome, and that we are able to testify from our own experience, that the grace of the gospel is sufficient for our present salvation and sanctification? There is no doubt a vast amount of self-righteousness in the church, which, while it talks of grace, really means nothing by it. For a man to go any farther than to hope that he is converted, seems to many minds to savor of self-righteousness. Now, why is this, unless they themselves entertain self-righteous notions in regard to conversion? Many persons would feel shocked to hear a man in prayer unqualifiedly thank God that he had been converted and justified. And they might just as well feel shocked at this, and upon precisely the same principle, as to feel shocked, if he should unqualifiedly thank God that he had been sanctified by his grace.\par But again, I say, that the very fact that a man feels shocked to hear a converted or a sanctified soul unqualifiedly thank God for the grace received, shows that down deep in his heart lies concealed a self-righteous view of the way of salvation, and that in his mind all holiness in Christians is a ground of boasting; and that, if persons have become truly and fully sanctified, they really have a ground of boasting before God. I know not how else to account for this wonderful prejudice. For my own part, I do not conceive it to be the least evidence of self-righteousness, when I hear a man sincerely and heartily thank God for converting and justifying him by his grace. Nor should I feel either shocked, horrified, or disgusted, to hear a man thank God that he had sanctified him wholly by his grace. If in either or both cases I had the corroborative evidence of an apparently holy life, I should bless God, take courage, and feel like calling on all around to glorify God for such an instance of his glorious and excellent grace.\par The feeling seems to be very general, that such a prayer or thanksgiving is similar, in fact, and in the principle upon which it rests, with that of the Pharisee noticed by our Saviour. But what reason is there for this assumption? We are expressly informed, that that was the prayer of a Pharisee. But the Pharisees were self-righteous, and expressly and openly rejected the grace of Christ. The Pharisee then boasted of his own righteousness, originated in and consummated by, his own goodness, and not in the grace of Christ. Hence he did not thank God, that the grace of Christ had made him unlike other men. Now, this prayer was designed to teach us the abominable folly of any man's putting in a claim to righteousness and true holiness, irrespective of the grace of God by Jesus Christ. But certainly this is an infinitely different thing from the thanksgiving of a soul, who fully recognizes the grace of Christ, and attributes his sanctification entirely to that grace. And I cannot see how a man, who has entirely divested himself of Pharisaical notions in respect to the doctrine of sanctification, can suppose these two prayers to be analogous in their principle and spirit.\par}šö{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLI.\plain\par \fs30\b SANCTIFICATION.\plain\par \fs28\i FURTHER OBJECTIONS ANSWERED.\plain\par 5. Again it is objected, that many who have embraced this doctrine, really are spiritually proud. To this I answer:\par (1.) So have many who believed the doctrine of regeneration been deceived and amazingly puffed up with the idea that they have been regenerated when they have not been. But is this a good reason for abandoning the doctrine of regeneration, or any reason why the doctrine should not be preached?\par (2.) Let me inquire, whether a simple declaration of what God has done for their souls, has not been assumed as of itself sufficient evidence of spiritual pride, on the part of those who embrace this doctrine, while there was in reality no spiritual pride at all? It seems next to impossible, with the present views of the church, that an individual should really attain this state, and profess to live without known sin in a manner so humble, as not, of course, to be suspected of enormous spiritual pride. This consideration has been a snare to some, who have hesitated and even neglected to declare what God had done for their souls, lest they should be accused of spiritual pride. And this has been a serious injury to their piety.\par 6. But again it is objected, that this doctrine tends to censoriousness. To this I reply:—\par (1.) It is not denied, that some who have professed to believe this doctrine have become censorious. But this no more condemns this doctrine than it condemns that of regeneration: And that it tends to censoriousness, might just as well be urged against every acknowledged doctrine of the Bible, as against this doctrine.\par (2.) Let any Christian do his whole duty to the church and the world in their present state, let him speak to them and of them as they really are, and he would of course incur the charge of censoriousness. It is therefore the most unreasonable thing in the world, to suppose that the church in its present state, would not accuse any perfect Christian of censoriousness. Entire sanctification implies the doing of all our duty. But to do all our duty, we must rebuke sin in high places and in low places. Can this be done with all needed severity, without in many cases giving offence, and incurring the charge of censoriousness? No, it is impossible; and to maintain the contrary would be to impeach the wisdom and holiness of Jesus Christ himself.\par 7. It is objected that the believers in this doctrine lower the standard of holiness to a level with their own experience. To this I reply, that it has been common to set up a false standard, and to overlook the true spirit and meaning of the law, and to represent it as requiring something else than what it does require; but this notion is not confined to those who believe in this doctrine. The moral law requires one and the same thing of all moral agents, namely, that they shall be universally and disinterestedly benevolent; in other words, that they shall love the Lord their God with all their heart, and their neighbor as themselves. This is all that it does require of any. Whoever has understood the law as requiring less or more than this, has misunderstood it. Love is the fulfilling of the law. But I must refer the reader to what I have said upon this subject when treating of moral government.\par The law, as we have seen on a former occasion, levels its claims to us as we are, and a just exposition of it, as I have already said, must take into consideration all the present circumstances of our being. This is indispensable to a right apprehension of what constitutes entire sanctification. There may be, as facts show, danger of misapprehension in regard to the true spirit and meaning of the law, in the sense that, by theorizing and adopting a false philosophy, one may lose sight of the deepest affirmations of his reason, in regard to the true spirit and meaning of the law; and I would humbly inquire, whether the error has not been in giving such an interpretation of the law, as naturally to beget the idea so prevalent, that, if a man should become holy, he could not live in this world? In a letter lately received from a beloved, and useful, and venerated minister of the gospel, while the writer expressed the greatest attachment to the doctrine of entire consecration to God, and said that he preached the same doctrine which we hold to his people every Sabbath, but by another name, still he added, that it was revolting to his feelings to hear any mere man set up the claim of obedience to the law of God. Now let me inquire, why should this be revolting to the feelings of piety? Must it not be because the law of God is supposed to require something of human beings in our state, which it does not and cannot require? Why should such a claim be thought extravagant, unless the claims of the living God be thought extravagant? If the law of God really requires no more of men than what is reasonable and possible, why should it be revolting to any mind to hear an individual profess to have attained to entire obedience? I know that the brother to whom I allude, would be almost the last man deliberately and knowingly to give any strained interpretation to the law of God; and yet, I cannot but feel that much of the difficulty that good men have upon this subject, has arisen out of a comparison of the lives of saints with a standard entirely above that which the law of God does or can demand of persons in all respects in our circumstances, or indeed of any moral agent whatever.\par 8. Another objection is, that, as a matter of fact, the grace of God is not sufficient to secure the entire sanctification of saints in this life. It is maintained, that the question of the attainability of entire sanctification in this life, resolves itself after all into the question, whether Christians are sanctified in this life? The objectors say, that nothing is sufficient grace that does not, as a matter of fact, secure the faith, and obedience, and perfection of the saints; and therefore that the provisions of the gospel are to be measured by the results; and that the experience of the church decides both the meaning of the promises, and the extent of the provisions of grace. Now to this I answer:—If this objection be good for anything in regard to entire sanctification, it is equally true in regard to the spiritual state of every person in the world. If the fact that men are not perfect, proves that no provision is made for their perfection, their being no better than they are proves, that there is no provision for their being any better than they are, or that they might not have aimed at being any better, with any rational hope of success. But who, except a fatalist, will admit any such conclusion as this? And yet I do not see but this conclusion is inevitable from such premises. As well might an impenitent sinner urge, that the grace of the gospel is not, as a matter of fact, sufficient for him, because it does not convert him: as well might he resolve everything into the sovereignty of God, and say, the sovereignty of God must convert me, or I shall not be converted; and since I am not converted, it is because the grace of God has not proved itself sufficient to convert me. But who will excuse the sinner, and admit his plea, that the grace and provisions of the gospel are not sufficient for him?\par Let ministers urge upon both saints and sinners the claims of God. Let them insist that sinners may, and can, and ought, immediately to become Christians, and that Christians can, and may, and ought to live wholly to God. Let them urge Christians to live without sin, and hold out the same urgency of command, and the same encouragement that the new school holds out to sinners; and we shall soon find that Christians are entering into the liberty of perfect love, as sinners have found pardon and acceptance. Let ministers hold forth the same gospel to all, and insist that the grace of the gospel is as sufficient to save from all sin as from a part of it; and we shall soon see whether the difficulty has not been, that the gospel has been hid and denied, until the churches have been kept weak through unbelief. The church has been taught not to expect the fulfilment of the promises to them; that it is dangerous error to expect the fulfilment to them, for example, of the promise in \v \v0 1 Thess. v. 23, 24\v #590050230000-590050230000#590050240000-590050240000\v0 : “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.†When God says he will sanctify us wholly, and preserve us blameless unto the coming of the Lord, masters in Israel tell us that to expect this is dangerous error.\par 9. Another objection to this doctrine is, that it is contrary to the views of some of the greatest and best men in the church: that such men as Augustine, Calvin, Doddridge, Edwards etc., were of a different opinion. To this I answer:—\par (1.) Suppose they were; we are to call no man father, in such a Sense as to yield up to him the determination of our views of Christian doctrine.\par (2.) This objection comes with a very ill grace from those who wholly reject the opinions of these divines on some of the most important points of Christian doctrine.\par (3.) Those men all held the doctrine of physical moral depravity, which was manifestly the ground of their rejecting the doctrine of entire sanctification in this life. Maintaining, as they seem to have done, that the constitutional susceptibilities of body and mind were sinfully depraved, consistency of course led them to reject the idea, that persons could be entirely sanctified while in the body. Now, I would ask what consistency is there in quoting them as rejecting the doctrine of entire sanctification in this life, while the reason of this rejection in their minds, was founded in the doctrine of physical moral depravity, which notion is entirely denied by those who quote their authority?\par 10. But again; it is objected, that, if we should attain this state of continual consecration or sanctification, we could not know it until the day of judgment; and that to maintain its attainability is vain, inasmuch as no one can know whether he has attained it or not. To this I reply:—\par (1.) A man's consciousness is the highest and best evidence of the present state of his own mind. I understand consciousness to be the mind's recognition of its own existence and exercises, and that it is the highest possible evidence to our own minds of what passes within us. Consciousness can of course testify only to our present sanctification; but,\par (2.) With the law of God before us as our standard, the testimony of consciousness, in regard to whether the mind is conformed to that standard or not, is the highest evidence which the mind can have of a present state of conformity to that rule.\par (3.) It is a testimony which we cannot doubt, any more than we can doubt our existence. How do we know that we exist? I answer, by our consciousness. How do I know that I breathe, or love, or hate, or sit, or stand, or lie down, or rise up, that I am joyful or sorrowful? In short, that I exercise any emotion, or volition, or affection of mind? How do I know that I sin, or repent, or believe? I answer, by my own consciousness. No testimony can be “so direct and convincing as this.â€\par Now, in order to know that my repentance is genuine, I must know what genuine repentance is. So if I would know whether my love to God and man, or obedience to the law is genuine, I must have clearly before my mind the real spirit, and meaning, and bearing of the law of God. Having the rule before my mind, my own consciousness affords “the most direct and convincing evidence possible,†whether my present state of mind is conformed to the rule. The Spirit of God is never employed in testifying to what my consciousness teaches, but in setting in a strong light before my mind the rule to which I am to conform my life. It is his province to make me understand, to induce me to love and obey the truth; and it is the province of consciousness to testify to my own mini whether I do or do not obey the truth, when I apprehend it. When God so presents the truth, as to give the mind assurance, that it understands his mind and will upon any subject, the mind's consciousness of its own state in view of that truth, is “the highest and most direct possible “evidence of whether it obeys or disobeys.\par (4.) If a man cannot be conscious of the character of his own supreme or ultimate choice, in which choice his moral character consists, how can he know when, and of what, he is to repent? If he has committed sin of which he is not conscious, how is he to repent of it? And if he has a holiness of which he is not conscious, how could he feel that he has peace with God?\par But it is said, that a man may violate the law, not knowing it, and consequently have no consciousness that he sinned, but that, afterwards, a knowledge of the law may convict him of sin. To this I reply, that if there was absolutely no knowledge that the thing in question was wrong, the doing of that thing was not sin, inasmuch as some degree of knowledge of what is right or wrong is indispensable to the moral character of any act. In such a case, there may be a sinful ignorance, which may involve all the guilt of those actions that were done in consequence of it; but that blameworthiness lies in that state of heart that has induced this, and not at all in the violation of the rule of which the mind was, at the time, entirely ignorant.\par (5.) The Bible everywhere assumes, that we are able to know, and unqualifiedly requires us to know, what the moral state of our mind is. It commands us to examine ourselves, to know and to prove our own selves. Now, how can this be done, but by bringing our hearts into the light of the law of God, and then taking the testimony of our own consciousness, whether we are, or are not, in a state of conformity to the law? But if we are not to receive the testimony of our own consciousness, in regard. to our present sanctification, are we to receive it in respect to our repentance, or any other exercise of our mind whatever? The fact is, that we may deceive ourselves, by neglecting to compare ourselves with the right standard. But when our views of the standard are right, and our consciousness bears witness of a felt, decided, unequivocal state of mind, we cannot be deceived any more than we can be deceived in regard to our own existence.\par (6.) But it is said, our consciousness does not teach us what the power and capacities of our minds are, and that therefore if consciousness could teach us in respect to the kind of our exercises, it cannot teach us in regard to their degree, whether they are equal to the present capacity of our mind. To this I reply:—\par Consciousness does as unequivocally testify whether we do or do not love God with all our heart, as it does whether we love him at all. How does a man know that he lifts as much as he can, or runs, or walks as fast as he is able? I answer, by his own consciousness. How does he know that he repents or loves with all his heart? I answer, by his own consciousness. This is the only possible way in which he can know it.\par The objection implies that God has put within our reach no possible means of knowing whether we obey him or not. The Bible does not directly reveal the fact to any man, whether he obeys God or not. It reveals his duty, but does not reveal the fact whether he obeys. It refers for this testimony to his own consciousness. The Spirit of God sets our duty before us, but does not directly reveal to us whether we do it or not; for this would imply that every man is under constant inspiration.\par But it is said, the Bible directs our attention to the fact, whether we outwardly obey or disobey, as evidence whether we are in a right state of mind or not. But I would inquire, How do we know whether we obey or disobey? How do we know anything of our conduct but by our consciousness? Our conduct, as observed by others, is to them evidence of the state of our hearts. But, I repeat it, our consciousness of obedience to God is to us the highest, and indeed the only, evidence of our true character.\par If a man's own consciousness is not to be a witness, either for or against him, other testimony can never satisfy him of the propriety of God's dealing with him in the final judgment. There are cases of common occurrence, where the witnesses testify to the guilt or innocence of a man, contrary to the testimony of his own consciousness. In all such cases, from the very laws of his being, he rejects all other testimony: and let me add, that he would reject the testimony of God, and from the very laws of his being must reject it, if it contradicted his own consciousness. When God convicts a man of sin, it is not by contradicting his consciousness; but by placing the consciousness which he had at the time, in the clear strong light of his memory, causing him to discover clearly, and to remember distinctly what light he had, what thoughts, what convictions, what intention or design; in other words, what consciousness he had at the time. And this, let me add, is the way, and the only way, in which the Spirit of God can convict a man of sin, thus bringing him to condemn himself. Now, suppose that God should bear testimony against a man, that at such a time he did such a thing, that such and such were all the circumstances of the case; and suppose that at the same time the individual's consciousness unequivocally contradicts him. The testimony of God in this case could not satisfy the man's mind, nor lead him into a state of self-condemnation. The only possible way in which this state of mind could be induced, would be to annihilate his opposing consciousness, and to convict him simply upon the testimony of God.\par (7.) Men may overlook what consciousness is. They may mistake the rule of duty, they may confound consciousness with a mere negative state of mind, or that in which a man is not conscious of a state of opposition to the truth. Yet it must forever remain true that, to our own minds, “consciousness must be the highest possible evidence†of what passes within us. And if a man does not by his own consciousness know whether he does the best that he can, under the circumstances—whether he has a single eye to the glory of God—and whether he is in a state of entire consecration to God—he cannot know it in any way whatever. And no testimony whatever, either of God or man, could, according to the laws of his being, satisfy him either as to conviction of guilt on the one hand, or self-approbation on the other.\par (8.) Let me ask, how those who make this objection know that they are not in a sanctified state? Has God revealed it to them? Has he revealed it in the Bible? Does the Bible say to A. B., by name, You are not in a sanctified state? Or does it lay down a rule, in the light of which his own consciousness bears this testimony against him? Has God revealed directly by his Spirit, that he is not in a sanctified state, or does he hold the rule of duty strongly before the mind, and thus awaken the testimony of consciousness that he is not in this state? Now just in the same way consciousness testifies of those that are sanctified, that they are in this state. Neither the Bible nor the Spirit of God makes any new or particular revelation to them by name. But the Spirit of God bears witness to their spirits by setting the rule in a strong light before them. He induces that state of mind which conscience pronounces to be conformity to the rule. This is as far as possible from setting aside the judgment of God in the case; for conscience, under these circumstances, is the testimony of God, and the way in which he convinces of sin on the one hand, and of entire consecration on the other; and the decision of conscience is given to us in consciousness.\par By some it is still objected, that consciousness alone is not evidence even to ourselves of our being, or not being, in a state of entire sanctification; that the judgment of the mind is also employed in deciding the true intent and meaning of the law, and is therefore as absolutely a witness in the case as consciousness is. “Consciousness,†it is said, “gives us the exercises of our own mind, and the judgment decides whether these exercises are in accordance with the law of God.†So then it is the judgment rather than the consciousness, that decides whether we are, or are not, in a state of entire sanctification; and therefore if, in our judgment of the law, we happen to be mistaken, than which nothing is more common, in such case we are utterly deceived if we think ourselves in a state of entire sanctification. To this I answer;—\par It is indeed our judgment that decides upon the intent and meaning of the law. We may be mistaken in regard to its true application in certain cases, as it respects outward conduct, but let it be remembered, that neither sin nor holiness is to be found in the outward act. They both belong only to the ultimate intention. No man, as was formerly shown, can mistake his real duty. Every one knows, and cannot but know, that disinterested benevolence is his duty. This is, and nothing else is, his duty. This he can know, and about this he need not mistake. And sure it is, that if man can be certain of anything, he can be certain in respect to the end for which he lives, or in respect to his supreme ultimate intention.\par I deny that it is the judgment which is to us the witness, in respect to the state of our own minds. There are several powers of the mind called into exercise, in deciding upon the meaning of, and in obeying, the law of God; but it is consciousness, alone that gives us these exercises. Nothing but consciousness can possibly give us any exercise of our own minds; that is, we have no knowledge of any exercise but by our own consciousness. Suppose then the judgment is exercised, the will is exercised, and all the involuntary powers are exercised. These exercises are revealed to us only and simply by consciousness; so that it remains an invariable truth, that consciousness is to us the only possible witness of what our exercises are, and consequently of the state of our own minds. When, therefore, I say, that by consciousness a man may know whether he is in a state of sanctification, I mean, that consciousness is the real and only evidence that we can have of being in this state.\par This objection is based upon a misapprehension of that which constitutes entire or continued sanctification. It consists, as has been shown, in abiding consecration to God, and not as the objection assumes, in involuntary affections and feelings. When it is considered, that entire sanctification consists in an abiding good will to God and to being in general, in living to one end, what real impossibility can there be in knowing whether we are supremely devoted to this end, or supremely devoted to our own interest?\par 11. Again, it is objected, that if this state were attained in this life, it would be the end of our probation. To this I reply, that probation since the fall of Adam, or those points on which we are in a state of probation or trial, are—\par (1.) Whether we will repent and believe the gospel.\par (2.) Whether we will persevere in holiness to the end of life.\par Some suppose, that the doctrine of the perseverance of the saints sets aside the idea of being at all in a state of probation after conversion. They reason thus: If it is certain that the saints will persevere, then their probation is ended; because the question is already settled, not only that they are converted, but that they will persevere to the end; and the contingency, in regard to the event, is indispensable to the idea of probation. To this I reply, that a thing may be contingent with man that is not at all so with God. With God, there is not, and never was any contingency, in the sense of uncertainty, with regard to the final destiny of any being. But with men almost all things are contingent. God knows with absolute certainty whether a man will be converted, and whether he will persevere. A man may know that he is converted, and may believe that by the grace of God he shall persevere. He may have an assurance of this in proportion to the strength of his faith. But the knowledge of this fact is not at all inconsistent with his idea of his continuance in a state of trial till the day of his death, inasmuch as his perseverance depends upon the exercise of his own voluntary agency; and also, because his perseverance is the condition of his final salvation.\par In the same way some say, that if we have attained a state of entire or permanent sanctification, we can no longer be in a state of probation. I answer, that perseverance in this depends upon the promises and grace of God, just as the final perseverance of the saints does. In neither case can we have any other assurance of our perseverance, than that of faith in the promise and grace of God; nor any other knowledge that we shall continue in this state, than that which arises out of a belief in the testimony of God, that he will preserve us blameless until the coming of our Lord Jesus Christ. If this be inconsistent with our probation, I see not why the doctrine of the saint's perseverance is not equally inconsistent with it. If any one is disposed to maintain, that for us to have any judgment or belief grounded on the promises of God, in regard to our final perseverance, is inconsistent with a state of probation, all I can say is, that his views of probation are very different from my own, arid so far as I understand, from those of the church of God.\par Again: there is a very high and important sense in which every moral being will remain on probation to all eternity. While under the moral government of God, obedience must for ever remain a condition of the favor of God. And continued obedience will for ever depend on the faithfulness and grace of God; and the only confidence we can ever have, either in heaven, or on earth, that we shall continue to obey, must be founded upon the faithfulness and truth of God.\par Again: if it were true, that entering upon a state of permanent sanctification in this life, were, in some sense, an end of our probation, that would be no objection to the doctrine; for there is a sense in which probation often ends long before the termination of this life. Where, for example, for any cause God has left sinners to fill up the measure of their iniquity, withdrawing forever his Holy Spirit from them, and sealing them over to eternal death: this, in a very important sense, is the end of their probation, and they are as sure of hell as if they were already there. So on the other hand, when a person has received, after believing, the sealing of the Spirit unto the day of redemption, as an earnest of his inheritance, he may regard, and is bound to regard this as a solemn pledge on the part of God, of his final perseverance and salvation, and as no longer leaving the final question of his destiny in doubt.\par Now it should be remembered, that in both these cases the result depends upon the exercise of the agency of the creature. In the case of the sinner given up of God, it is certain that he will not repent, though his impenitence is voluntary, and by no means a thing naturally necessary. So, on the other hand, the perseverance of the saints is certain, though not necessary. If in either case there should be a radical change of character, the result would differ accordingly.\par 12. Again: while it is admitted by some, that entire sanctification in this life is attainable, yet it is denied, that there is any certainty that it will be attained by any one before death; for it is said, that as all the promises of entire sanctification are conditioned upon faith, they therefore secure the entire sanctification of no one. To this I reply, that all the promises of salvation in the Bible are conditioned upon faith and repentance; and therefore it does not follow on this principle, that any person ever will be saved. What does all this arguing prove? The fact is, that while the promises of both salvation and sanctification, are conditioned upon faith, yet the promises that God will convert and sanctify the elect, spirit, soul and body, and preserve and save them, must be fulfilled, and will be fulfilled, by free grace drawing and securing the concurrence of freewill. With respect to the salvation of sinners, it is promised that Christ shall have a seed to serve him, and the Bible abounds with promises to Christ that secure the salvation of great multitudes of sinners. So the promises, that the church, as a body, at some period of her earthly history, shall be entirely sanctified, are, as it regards the church, unconditional, in the sense that they will assuredly be accomplished. But, as I have already shown, as it respects individuals, the fulfilment of these promises must depend upon the exercise of faith. Both in respect to the salvation of sinners and the sanctification of Christians, God is abundantly pledged to bring about the salvation of the one and the sanctification of the other, to the extent of his promise to Christ.\par 13. It is also objected, that the sanctification of the saints depends upon the sovereignty of God. To this I reply, that both the sanctification of the saints and the conversion of sinners is, in some sense dependent upon the sovereign grace of God. But who except an antinomian would, for this reason, hesitate to urge it upon sinners to repent immediately and believe the gospel? Would any one think of objecting to the doctrine or the fact of repentance, that repentance and the conversion of sinners were dependent upon the sovereignty of God? And yet, if the sovereignty of God can be justly urged as a bar to the doctrine of entire sanctification, it may, for aught I see, with equal propriety be urged as a bar to the doctrine and fact of repentance. We have no controversy with any one upon the subject of entire sanctification, who will as fully and as firmly hold out the duty and the possibility, and the practical attainability, of entire sanctification, as of repentance and salvation. Let them both be put where the Bible puts them, upon the same ground, so far as the duty and the practicability of both are concerned. Suppose any one should assert, that it were irrational and dangerous for sinners to hope or expect to be converted, and sanctified, and saved, because all this depends upon the sovereignty of God, and they do not know what God will do. Who would say this? But why not as well say it, as make the objection to sanctification which we are now considering?\par}ÞÍ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLII.\plain\par \fs30\b SANCTIFICATION.\plain\par \fs28\i REMARKS.\plain\par 1. There is an importance to be attached to the sanctification of the {\i body, }of which very few persons appear to be aware. Indeed, unless the bodily appetites and powers be consecrated to the service of God—unless we learn to eat, and drink, and sleep, and wake, and labor, and rest, for the glory of God, permanent sanctification as a practical thing is out of the question. It is plain, that very few persons are aware of the great influence which their bodies have over their minds, and of the indispensable necessity of bringing their bodies under, and keeping them in subjection.\par Few people seem to keep the fact steadily in view, that unless their bodies be rightly managed, they will be so fierce and overpowering a source of temptation to the mind, as inevitably to lead it into sin. If they indulge themselves in a stimulating diet, and in the use of those condiments that irritate and rasp the nervous system, their bodies will be, of course and of necessity, the source of powerful and incessant temptation to evil tempers and vile affections. If persons were aware of the great influence which the body has over the mind, they would realize, that they cannot be too careful to preserve the nervous system from the influence of every improper article of food or drink, and preserve that system as they would the apple of their eye, from every influence that could impair its functions. No one who has opportunity to acquire information in regard to the laws of life and health, and the best means of sanctifying the whole spirit, soul, and body, can be guiltless if he, neglects these means of knowledge. Every man is bound to make the structure and laws of both body and mind the subject of as thorough investigation as his circumstances will permit, to inform himself in regard to what are the true principles of perfect temperance, and in what way the most can be made of all his powers of body and mind for the glory of God.\par 2. From what has been said in these lectures, the reason why the church has not been entirely sanctified is very obvious. As a body the church has not believed that such a state was attainable until near the close of life. And this is a sufficient reason, and indeed the most weighty of all reasons, for her not having attained it.\par 3. From what has been said, it is easy to see, that the true question in regard to entire sanctification in this life is: Is it attainable as a matter of fact? Some have thought the proper question to be: Are Christians entirely sanctified in this life? Now certainly this is not the question that needs to be discussed. Suppose it to be fully granted that they are not; this fact is sufficiently accounted for, by the consideration that they do not know or believe it to be attainable until the close of life. If they believed it to be attainable, it might no longer he true that they do not attain it. But if provision really is made for this attainment, it amounts to nothing, unless it be recognized and believed. The thing needed then is, to bring the church to see and believe, that this is her high privilege and her duty. It is not enough, as has been shown, to say that it is attainable, simply on the ground of natural ability. This is as true of the devil, and the lost in hell, as of men in this world. Bat unless grace has put this attainment so within our reach, as that it may be aimed at with the reasonable prospect of success, there is, as a matter of fact, no more provision for our entire sanctification in this life, than for the devil's. As has been said, it seems to be trifling with mankind, merely to maintain the attainability of this state, on the ground of natural ability only, and at the same time to tell them, that they certainly never will exercise this ability unless disposed to do so by the grace of God; and furthermore, that it is a dangerous error for us to expect to receive grace from God to secure this result; that we might by natural possibility make this attainment, but it is irrational and dangerous error to expect or hope to make it, or hope to receive sufficient grace to secure it.\par The real question is, Has grace brought this attainment so within our reach, that we may reasonably expect, by aiming at it, to experience it in this life? It is admitted, that on the ground of natural ability, both wicked men and devils have the power to be entirely holy. But it is also admitted that their indisposition to use this power aright is so complete, that as a matter of fact, they never will, unless influenced to do so by the grace of God. I insist therefore that the real question is, whether the provisions of the gospel are such, that did the church fully understand and lay hold upon the proffered grace, she might attain this state? Are we as fully authorized to offer this grace to Christians, as we are the grace of repentance and pardon to sinners? May we as consistently urge Christians to lay hold on sanctifying grace sufficient to keep them from all sin, as to urge sinners to lay hold of Christ for justification? May we insist upon the one as really and as honestly as the other?\par 4. We see how irrelevant and absurd the objection is, that as a matter of fact the church has not attained this state, and. therefore it is not attainable. Why, if they have not understood it to be attainable, it no more disproves its attainableness, than the fact that the heathen have not embraced the gospel, proves that they will not when they know it. Within my memory it was thought to be dangerous to call sinners to repent and believe the gospel; and on the contrary, they were told by Calvinists, that they could not repent, that they must wait God's time; and it was regarded as a dangerous error for a sinner to think that he could repent. But who does not know, that the thorough inculcation of an opposite doctrine has brought scores of thousands to repentance? Now the same course needs to be pursued with Christians. Instead of being told, that it is dangerous to expect to be entirely sanctified in this life, they ought to be taught to believe at once, and take hold on the promises of perfect love and faith.\par 5. You see the necessity of fully preaching and insisting upon this doctrine, and of calling it by its true scriptural name. It is astonishing to see to what an extent there is a tendency among men to avoid the use of scriptural language, and to cleave to the language of such men as Edwards, and other great and good divines. They object to the terms perfection and entire sanctification, and prefer to use the terms entire consecration, and such other terms as have been common in the church.\par Now, I would by no means contend about the use of words; but still it does appear to me to be of great importance, that we use scripture language, and insist upon men being “perfect as their Father in Heaven is perfect,†and being “sanctified wholly, body, soul and spirit.†This appears to me to be the more important for this reason, that if we use the language to which the church has been accustomed upon this subject, she will, as she has done, misunderstand us, and will not get before her mind that which we really mean. That this is so, is manifest from the fact, that the great mass of the church will express alarm at the use of the terms perfection and entire sanctification, who will neither express nor feel any such alarm, if we speak of entire consecration. This demonstrates, that they do not by any means understand these terms as meaning the same thing. And although I understand them as meaning. precisely the same thing, yet I find myself obliged to use the terms perfection and entire sanctification to possess their minds of their real meaning. This is Bible language. It is unobjectionable language. And inasmuch as the church understands entire consecration to mean something less than entire sanctification or Christian perfection, it does seem to me of great importance, that ministers should use a phraseology which will call the attention of the church to the real doctrine of the Bible upon this subject. With great humility, I would submit the question to my beloved brethren in the ministry, whether they are not aware, that Christians have entirely too low an idea of what is implied in entire consecration, and whether it is not useful and best to adopt a phraseology in addressing them, that shall call their attention to the real meaning of the words which they use?\par 6. Young converts have not been allowed so much as to indulge the thought that they could live even for a day wholly without sin. They have as a general thing no more been taught to expect to live even for a day without sin, than they have been taught to expect immediate translation, soul and body, to heaven. Of course, they have not known that there was any other way than to go on in sin; and however shocking and. distressing the necessity has appeared to them, in the ardor of their first love, still they have looked upon it as an unalterable fact, that to be in a great measure in bondage to sin is a thing of course while they live in, t his world. Now, with such an orthodoxy as this, with the conviction in the church and ministry so ripe, settled and universal, that the utmost that the grace of God can do for men in this world is to bring them to, repentance, and to leave them to live and die in a state of sinning and repenting, is it at all wonderful, that the state of religion should be as it really has been?\par In looking over the results to Christians, of preaching the doctrine in question, I feel compelled to say, that so far as all observation can go, I have the same evidence that it is truth, and as such is owned and blessed of God to the elevation of the holiness of Christians, as I have, that those are truths which I have so often preached to sinners, and which have been blessed of God to their conversion. This doctrine seems as naturally calculated to elevate the piety of Christians, and as actually to result in the elevation of their piety, under the blessing of God, as those truths that I have preached to sinners were to their conversion.\par 7. Christ has been in a great measure lost sight of in some of his most important relations to mankind. He has been known and preached as a pardoning and justifying Saviour; but as an actually indwelling and reigning Saviour in the heart, he has been but little known. I was struck with a remark a few years since, of a brother whom I have from that time greatly loved, who had been for a time in a desponding state of mind, borne down with a great sense of his own vileness, but seeing no way of escape. At an evening meeting the Lord so revealed himself to him, as entirely to overcome the strength of his body, and his brethren were obliged to carry him home. The next time I saw him, he exclaimed to me with a pathos I shall never forget, “Brother Finney, the church have buried the Saviour.†Now it is no doubt true, that the church have become awfully alienated from Christ—have in a great measure lost a knowledge of what he is, and ought to be, to her; and a great many of her members, I have good reason to know, in different parts of the country, are saying with deep and overpowering emotion, “They have taken away my Lord, and I know not where they have laid him.â€\par 8. With all her orthodoxy, the church has been for a long time much nearer to Unitarianism than she has imagined. This remark may shock some of my readers, and you may think it savors of censoriousness. But, beloved, I am sure it is said in no such spirit. These are “the words of truth and soberness.†So little has been known of Christ, that, if I am not entirely mistaken, there are multitudes in the orthodox churches, who do not know Christ, and who in heart are Unitarians, while in theory they are orthodox. They have never known Christ, in the sense of which I have spoken of him in these lectures.\par I have been, for some years, deeply impressed with the fact, that so many professors of religion are coming to the ripe conviction that they never knew Christ. There have been in this place almost continual developments of this fact; and I doubt, whether there is a minister in the land who will present Christ as the gospel presents him, in all the fulness of his official relations to mankind, who will not be struck and agonized with developments that will assure him, that the great mass of professors of religion do not know the Saviour. It has been to my mind a painful and serious question, what I ought to think of the spiritual state of those who know so little of the blessed Jesus. That none of them have been converted, I dare not say. And yet, that they have been converted, I am afraid to say. I would not for the world “quench the smoking flax, or break the bruised reed,†or say anything to stumble, or weaken the feeblest lamb of Christ; and yet my heart is sore pained, my soul is sick; my bowels of compassion yearn over the church of the blessed God. O, the dear church of Christ! What does she in her present state know of the gospel-rest, of that “great and perfect peace†which they have whose minds are stayed on God? The church in this place is composed, to a great extent, “of professors of religion from different parts of the world, who have come hither for educational purposes, and from religious considerations. And as I said, I have sometimes been appalled at the disclosures which the Spirit of God has made of the real spiritual state of many who have come here, and were considered by others before they came, and by themselves, as truly converted to God.\par 9. If I am not mistaken, there is an extensive feeling among Christians and ministers, that much that ought to be known and may be known of the Saviour, is not known. Many are beginning to find that the Saviour is to them “as a root out of a dry ground, having neither form nor comeliness;†that the gospel which they preach or hear is not to them “the power of God unto salvation†from sin; that it is not to them “glad tidings of great joy;†that it is not to them a peace-giving gospel; and many are feeling that if Christ has done for them all that his grace is able to do in this life, the plan of salvation is sadly defective; that Christ is not after all a Saviour suited to their necessities; that the religion which they have is not suited to the world in which they live; that it does not, cannot make them free, but leaves them in a state of perpetual bondage. Their souls are agonized, and tossed to and fro without a resting-place. Multitudes also are beginning to see, that there are many passages, both in the Old and the New Testament, which they do not understand; that the promises seem to mean much more than they have ever realized; and that the gospel and the plan of salvation, as a whole, must be something very different from that which they have as yet apprehended. There are, if I mistake not, great multitudes all over the country, who are inquiring more earnestly than ever before, after a knowledge of that Jesus who is to save his people from their sins.\par 10. If the doctrine of these lectures is true, you see the immense importance of preaching it clearly and fully, in revivals of religion. When the hearts of converts are warm with their first love, then is the time to make them fully acquainted with their Saviour, to hold him up in all his offices and relations, so as to break the power of every sin—to lead them to break off forever from all self-dependence, and to receive Christ as a present, perfect, everlasting Saviour, so far as this can possibly be done with their limited experience.\par 11. Unless this course be taken, their backsliding is inevitable. You might as well expect to roll back the waters of Niagara with your hand, as to stay the tide of their former habitudes of mind, surrounded as they are with temptation, without a deep, and thorough, and experimental acquaintance with the Saviour. And if they are thrown upon their own watchfulness and resources, for strength against temptation, instead of being directed to the Saviour, they are certain to become discouraged, and fall into dismal bondage.\par 12. But, before I conclude these remarks, I must not omit to notice the indispensable necessity of a willingness to do the will of God, in order rightly to understand this doctrine. If a man is unwilling to give up his sins, to deny himself all ungodliness and every worldly lust, if he is unwilling to be set apart wholly and forever to the service of the Lord, he will either reject this doctrine altogether, or only intellectually admit it, without receiving it into his heart. It is an eminently dangerous state of mind to assent to this, or any other doctrine of the gospel, and not reduce it to practice.\par 13. Much evil has been done by those who have professedly embraced this doctrine in theory, and rejected it in practice. Their spirit and temper have been such as to lead those who saw them to infer, that the tendency of the doctrine itself was bad. And it is not to be doubted that some who have professed to have experienced the power of this doctrine in their hearts, have greatly disgraced religion, by exhibiting a very different spirit from that of an entirely sanctified one. But why in a Christian land should this be a stumbling block? When the heathen see persons from Christian nations who professedly adopt the Christian system, exhibit on their shores, and in their countries, the spirit which many of them do, they infer that this is the tendency of the Christian religion. To this our missionaries reply, that they are only nominal Christians, only speculative, not real believers. Should thousands of our church members go among them, they would have the same reason to complain; and might reply to the missionaries, these are not only nominal believers, but profess to have experienced the Christian religion in their own hearts. Now what would the missionaries reply? Why, to be sure, that they were professors of religion; but that they really did not know Christ, that they were deceiving themselves with a name to live, while in fact they were dead in trespasses and sins.\par It has often been a matter of astonishment to me, that in a Christian land, it should be a stumbling-block to any, that some, or if you please, a majority of those who profess to receive and to have experienced the truth of this doctrine, should exhibit an unchristian spirit. What if the same objection should be brought against the Christian religion; against any and every doctrine of the gospel, that the great majority of all the professed believers and receivers of those doctrines were proud, worldly, selfish, and exhibited anything but a right spirit? This objection might be made with truth to the professed Christian church. But would the conclusiveness of such an objection be admitted in Christian lands? Who does not know the ready answer to all such objections as these, that the doctrines of Christianity do not sanction such conduct, and that it is not the real belief of them that begets any such spirit or conduct; that the Christian religion abhors all these objectionable things. And now suppose it should be replied to this, that a tree is known by its fruits, and that so great a majority of the professors of religion could not exhibit such a spirit, unless it were the tendency of Christianity itself to beget it. Who would not reply to this, that this state of mind and course of conduct of which they complain, is the natural state of man uninfluenced by the gospel of Christ; that, in these instances, on account of unbelief, the gospel has failed to correct what was already wrong, and that it needed not the influence of any corrupt doctrine to produce that state of mind? It appears to me, that these objectors against this doctrine, on account of the fact that some and perhaps many who have professed to receive it, have exhibited a wrong spirit, take it for granted that the doctrine produces this spirit, instead of considering that a wrong spirit is natural to men, and that the difficulty is that through unbelief, the gospel has failed to correct what was before wrong. They reason as if they supposed the human heart needed something to beget within it a bad spirit, and as if they supposed, that a belief in this doctrine had made men wicked; instead of recognizing the fact, that they were before wicked, and that through unbelief the gospel has failed to make them holy.\par 14. But let it not be understood, that I suppose or admit, that the great mass who have professed to have received this doctrine into their hearts, have exhibited a bad spirit. I must say, that it has been eminently otherwise, so far as my own observation extends. And I am fully convinced, that if I have ever seen Christianity and the spirit of Christ in the world, it has been exhibited by those, as a general thing, who have professed to receive this doctrine into their heart.\par 15. How amazingly important it is, that the ministry and the church should come fully to a right understanding and embracing of this doctrine. O, it will be like life from the dead! The proclamation of it is now regarded by multitudes as “good tidings of great joy.†From every quarter, we get the gladsome intelligence, that souls are entering into the deep rest and peace of the gospel, that they are awaking to a life of faith and love—and that, instead of sinking down into antinomianism, they are eminently more benevolent, active, holy and useful than ever before; that they are eminently more prayerful, watchful, diligent, meek, sober-minded, and heavenly in all their lives. This is the character of those, to a very great extent, at least, with whom I have been acquainted, who have embraced this doctrine, and professed to have experienced its power. I say this for no other reason, than to relieve the anxieties of those who have heard very strange reports, and whose honest fears have been awakened in regard to the tendency of this doctrine.\par 16. Much pains have been taken to demonstrate, that our views of this subject are wrong. But in all the arguing to this end hitherto, there has been one grand defect. None of the opponents of this doctrine have yet showed us “a more excellent way, and told us what is right.†It is certainly impossible to ascertain what is wrong, on any moral subject, unless we have before us the standard of right. The mind must certainly be acquainted with the rule of right, before it can reasonably pronounce anything wrong; “for by the law is the knowledge of sin.†It is therefore certainly absurd, for the opponents of the doctrine of entire sanctification in this life, to pronounce this doctrine wrong without being able to show us what is right. To what purpose, then, I pray, do they argue, who insist upon this view of the subject as wrong, while they do not so much as attempt to tell us what is right? It cannot be pretended, that the scriptures teach nothing upon this subject. And the question is, what do they teach? We therefore call upon the denouncers of this doctrine, and we think the demand reasonable, to inform us definitely, how holy Christians may be, and are expected to be in this life. And it should be distinctly understood, that until they bring forward the rule laid down in the scripture upon this subject, it is but arrogance to pronounce anything wrong; just as if they should pronounce anything to be sin without comparing it with the standard of right. Until they inform us what the scriptures do teach, we must beg leave to be excused from supposing ourselves obliged to believe, that what is taught in these lectures is wrong, or contrary to the language and spirit of inspiration. This is certainly a question that ought not to be thrown loosely aside, without being settled. The thing at which we aim is, to establish a definite rule, or to explain what we suppose to be the real and explicit teachings of the Bible upon this point. And we do think it absurd, that the opponents of this view should attempt to convince us of error, without so much as attempting to show what the truth upon this subject is. As if we could easily enough decide what is contrary to right, without possessing any knowledge of right. We therefore beseech our brethren, in discussing this subject, to show us what is right. And if this is not the truth, to show us a more excellent way, and convince us that we are wrong, by showing us what is right. For we have no hope of ever seeing that we are wrong, until we can see that something else than what is advocated in this discussion, is right.\par 17. But before I close my remarks upon this subject, I must not fail to state what I regard as the present duty of Christians. It is to hold their will in a state of consecration to God, and to lay hold on the promises for the blessing promised in such passages as \v \v0 1 Thess. v. 23, 24\v #590050230000-590050230000#590050240000-590050240000\v0 :—“And the very God of peace sanctify you wholly, and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ; faithful is he that calleth you, who also will do it.†This is present duty. Let them wait on the Lord in faith, for that cleansing of the whole being which they need, to confirm, strengthen, settle them. All they can do, and all that God requires them to do, is to obey him from moment to moment, and to lay hold of him for the blessing of which we have been speaking; and to be assured, that God will bring forth the answer in the best time and in the best manner. If you believe, the anointing that abideth will surely be secured in due time.\par}Ô¡{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLIII.\plain\par \fs30\b ELECTION.\plain\par In discussing this subject,\par I. {\i I shall notice some points in which there is a general agreement among all denominations of Christians respecting the natural and moral attributes of God.}\par 1. It is agreed that eternity is a natural attribute of God in the sense that he grows no older. He was just as old before the world or universe was made, as he is now, or as he will be at the day of judgment.\par 2. It is agreed that omniscience is an attribute of God, in the sense that he knows from a necessity of his infinite nature all things that are objects of knowledge.\par 3. That he has necessarily and eternally possessed this knowledge, so that he never has, and never can have, any accession to his knowledge. Every possible thing that ever was, or will be, or can be an object of knowledge, has been necessarily and eternally known to God. If this were not true, God would be neither infinite nor omniscient.\par 4. It is agreed also that God exercises an universal providence, embracing all events that ever did or ever will occur in all worlds. Some of these events he secures by his own agency, and others occur under his providence, in the sense that he permits or suffers them to occur rather than interpose to prevent them. They may be truly said to occur under his providence, because his plan of government in some sense embraces them all. He made provision to secure those that are good, that is, the holy intentions of moral agents, and to overrule for good those that are evil, that is, the selfish intentions of moral agents. These intentions are events, and may be said to occur under Divine Providence, because all events that do, or ever will, occur, are and must be foreseen results of God's own agency, or of the work of creation.\par 5. It is agreed that infinite benevolence is the sum of the moral attributes of God.\par 6. That God is both naturally and morally immutable; that in his natural attributes he is necessarily so, and in his moral attributes is certainly so.\par 7. It is agreed that all who are converted, sanctified and saved, are converted, sanctified, and saved by God's own agency; that is, God saves them by securing, by his own agency, their personal and individual holiness.\par II. {\i What the Bible doctrine of election is not}.\par 1. The Bible doctrine of election is not that any are chosen to salvation, in such a sense, that they will or can be saved without repentance, faith, and sanctification.\par 2. Nor is it that some are chosen to salvation, in such a sense, that they will be saved irrespective of their being regenerated, and persevering in holiness to the end of life. The Bible most plainly teaches, that these are naturally indispensable conditions of salvation, and of course election cannot dispense with them.\par 3. Nor is it that any are chosen to salvation for, or on account of their own foreseen merits, or good works. \v \v0 2 Tim. i. 9\v #620010090000-620010090000\v0 : “Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.†The foreseen fact, that by the wisest governmental arrangement God could convert and sanctify and fit them for heaven, must have been a condition in the sense of a sine quâ non, of their election to salvation, but could not have been the fundamental reason for it, as we shall see. God did not elect them to salvation, for or on account of their foreseen good works, but upon condition of their foreseen repentance, faith and perseverance.\par 4. The Bible doctrine of election is not that God elected some to salvation, upon such conditions that it is really uncertain whether they will comply with those conditions, and be finally saved. The Bible does not leave the question of the final salvation of the elect as a matter of real uncertainty. This we shall see in its place. The elect were chosen to salvation, upon condition that God foresaw that he could secure their repentance, faith, and final perseverance.\par III. {\i What the Bible doctrine of election is}.\par It is, that all of Adam's race, who are or ever will be saved, were from eternity chosen by God to eternal salvation, through the sanctification of their hearts by faith in Christ. In other words, they are chosen to salvation by means of sanctification. Their salvation is the end—their sanctification is a means. Both the end and the means are elected, appointed, chosen; the means as really as the end, and for the sake of the end. The election of some individuals and nations to certain privileges, and to do certain things, is not the kind of election of which I treat at this time; but I am to consider the doctrine of election as it respects election unto salvation, as just explained.\par IV. {\i I am to prove the doctrine as I have stated it to be true}.\par 1. It is plainly implied in the teaching of the Bible: the Bible everywhere assumes and implies the truth of this doctrine just as might be expected, since it so irresistibly follows from the known and admitted attributes of God. Instead of formally revealing it as a truth unknown to, or unknowable by, the human reason, the scriptures in a great variety of ways speak of the elect, of election, etc., as a truth known by irresistible inference from his known attributes. To deny it involves a denial of the attributes of God. I have been surprised at the labored and learned efforts to show that this doctrine is not expressly taught in the Bible. Suppose it were not, what then? Other truths are taught and reason irresistibly affirms truths, from which the doctrine of election, as I have stated it, must follow. It is common for the inspired writers to treat truths of this class in the same manner in which this is, for the most part, treated. Suppose it were possible so to explain every passage of scripture as that no one of them should unequivocally assert the doctrine in question, this would be to no purpose; the doctrine would still be irresistibly inferrible from the attributes of God. It would still be true, that the Bible assumes the truth of the doctrine, and incidentally speaks of it as a truth of reason, and as following of course from the attributes of God. It is thus treated throughout the entire scriptures. The Bible as really assumes the truth of this doctrine, as it does the existence of God. It asserts it just as it does the attributes of God. The learned and labored efforts to show that this doctrine is not expressly asserted in the Bible, are of no value, since it would follow as a certain truth from the attributes of God, and from the revealed facts, that some will be saved, and that God will save them, even had the Bible been silent on the subject. I shall therefore only introduce a few passages for the purpose of showing that the inspired writers repeatedly recognize the truth of this doctrine, and thus preserve their own consistency. But I shall not attempt by labored criticism to prove it from scripture, for reasons just mentioned.\par \v \v0 Matt. xx. 16\v #470200160000-470200160000\v0 : “So the last shall be first, and the first last, for many be called, but few chosen.â€\par \v \v0 Matt. xxiv. 22\v #470240220000-470240220000\v0 : “And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened.â€\par \v \v0 John xiii. 18\v #500130180000-500130180000\v0 : “I speak not of you all; I know whom I have chosen.â€\par \v \v0 John xv. 16\v #500150160000-500150160000\v0 : “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you. 19. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.â€\par \v \v0 Rom. viii. 28\v #520080280000-520080280000\v0 : “And we know that all things work together for good to them that love God, to them who are the called according to his purpose. \v \v0 29\v #520080290000-520080290000\v0 . For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.â€\par \v \v0 Rom. ix. 10\v #520090100000-520090100000\v0 : “And not only this, but when Rebecca had conceived by one, even by our father Isaac; \v \v0 11\v #520090110000-520090110000\v0 . (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.) \v \v0 12\v #520090120000-520090120000\v0 . It was said unto her, The elder shall serve the younger. \v \v0 13\v #520090130000-520090130000\v0 . As it is written, Jacob have I loved, but Esau have I hated. \v \v0 14\v #520090140000-520090140000\v0 . What shall we say then? Is there unrighteousness with God? God forbid. \v \v0 15\v #520090150000-520090150000\v0 . For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.â€\par \v \v0 Rom. xi. 5\v #520110050000-520110050000\v0 : “Even so at this present time also there is a remnant according to the election of grace. \v \v0 7\v #520110070000-520110070000\v0 . What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.â€\par \v \v0 Eph. i. 4\v #560010040000-560010040000\v0 : “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. \v \v0 11\v #560010110000-560010110000\v0 . In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.â€\par \v \v0 1 Thess. i. 4\v #590010040000-590010040000\v0 : “Knowing, brethren beloved, your election of God.â€\par \v \v0 1 Thess. v. 9\v #590050090000-590050090000\v0 : “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.â€\par \v \v0 2 Thess. ii. 13\v #600020130000-600020130000\v0 : “But we are bound to give thanks alway to God for. you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth.â€\par \v \v0 1 Pet. i. 2\v #670010020000-670010020000\v0 : “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.â€\par \v \v0 Rev. xvii. 8\v #730170080000-730170080000\v0 : “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, (whose names were not written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and yet is.†This doctrine is expressly asserted, or indirectly assumed and implied in every part of the Bible, and in ways and instances too numerous to be quoted in these lectures. The above are only specimens of the scripture treatment of this subject.\par 2. It is plainly the doctrine of reason.\par (1.) It is admitted that God by his own agency secures the conversion, sanctification, and salvation of all that ever were or will be saved.\par (2.) Whatever volitions or actions God puts forth to convert and save men, he puts forth designing to secure that end; that is, he does it in accordance with a previous design to do as and what he does. This must be an universal truth, to wit, that whatever God does for the salvation of men, he does with the design to secure the salvation of all who ever will be saved, or of all whose salvation he foresees that he can secure, and with the certain knowledge that he shall secure their salvation. He also does much for the non-elect, in the sense of using such means with them as might secure, and ought to secure, their salvation. But as he knows he shall not succeed in securing their salvation, on account of their voluntary and persevering wickedness, it cannot be truly said, that he uses these means with design to save them, but for other, and good, and wise reasons. Although he foresees, that he cannot secure their salvation, because of their wilful and persevering unbelief, yet he sees it important under his government to manifest a readiness to save them, and to use such means as he wisely can to save them, and such as will ultimately be seen to leave them wholly without excuse.\par But with respect to those whom he foresees that he can and shall save, it must be true, since he is a good being, that be uses means for their salvation, with the design to save them. And since, as we have seen, he is an omniscient being, he must use these means, not only with a design to save them, but also with the certainty that he shall save them. With respect to them, he uses these means for the sake of this end; that is, for the sake of their salvation.\par (3.) But if God ever chooses to save any human beings, he must always have chosen to do so, or else he has changed. If he now has, or ever will have, any design about it, he must always have had this design; for he never has, and never can have, any new design. If he ever does, or will, elect any human being to salvation, he must always have chosen or elected him, or he has, or will form some new purpose, which is inconsistent with his immutability.\par (4.) If he will ever know who will be saved, he must always have known it, or he will obtain some new knowledge, which is contrary to his omniscience.\par (5.) We are told by Christ, that at the day of judgment he will say to the righteous, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;†that is, from eternity. Now, has the Judge at that time any new knowledge or design respecting those individuals? Certainly not.\par (6.) Since God of necessity eternally knew all about the elect that will ever be true, he must of necessity have chosen something in respect to them; for it is naturally impossible, that he should have had no choice about, or in respect to, them and their salvation.\par (7.) Since God must of necessity from eternity have had some choice in respect to their salvation, it follows, that he must have chosen that they should be saved, or that he would not use such means as he foresaw would save them. If he chose not to use those means that he foresaw would save them, but afterwards saves them, he has changed, which is contrary to his immutability. If he always chose that they should be saved, this is the very thing for which we are contending.\par (8.) It must therefore be true, that all whom God will ever save were from eternity chosen to salvation by him; and since he saves them by means of sanctification, and does this designedly, it must be that this also was eternally designed or intended by him.\par To deny the doctrine of election, therefore, involves a denial of the attributes of God.\par (9.) It must also be true, that God foreknew all that ever will be true of the non-elect, and must have eternally had some design respecting their final destiny. And also that he has from eternity had the same, and the only design that he ever will have in respect to them. But this will come up for consideration in its place.\par V. {\i What could not have been the reasons for election.}\par 1. It is admitted that God is infinitely benevolent and wise. It must follow that election is founded in some reason or reasons; and that these reasons are good and sufficient; reasons that rendered it obligatory upon God to choose just as he did, in election. Assuming, as we must, that God is wise and good, we are safe in affirming that he could have had none but benevolent reasons for his election of some to eternal life in preference to others. Hence we are bound to affirm, that election was not based upon, nor does it imply partiality in God, in any bad sense of that term. Partiality in any being, consists in preferring one to another without any good or sufficient reason, or in opposition to good and sufficient reasons. It being admitted that God is infinitely wise and good, it follows, that he cannot be partial; that he cannot have elected some to eternal salvation and passed others by, without some good and sufficient reason. That is, he cannot have done it arbitrarily. The great objection that is felt and urged by opposers of this doctrine is, that it implies partiality in God, and represents him as deciding the eternal destiny of moral agents by an arbitrary sovereignty. But this objection is a sheer and altogether unwarrantable assumption. It assumes, that God could have had no good and sufficient reasons for the election. It has been settled, that good is the end upon which God set his heart; that is, the highest well being of himself and the universe of creatures. This end must be accomplished by means. If God is infinitely wise and good, he must have chosen the best practicable means. But he has chosen the best means for that end, and there can be no partiality in that.\par In support of the assumption, that election implies partiality, and the exercise of an arbitrary sovereignty in God, it has been affirmed, that there might have been divers systems of means for securing the same end in every respect equal to each other; that is, that no reason existed for preferring any one, to many others; that therefore in choosing the present, God must have been partial, or must have exercised an arbitrary sovereignty. To this I answer:—\par (1.) There is no ground for the assumption, that there are or can be divers systems of means of precisely equal value in all respects, in such a sense, that there could have been no good reason for preferring one to the other.\par (2.) I reply, that if there were divers such systems, choosing the one, and not any other, would not imply preference. Choice of any one in such case must have proceeded upon the following ground; to wit, the value of the end demanded, that one should be chosen. There being no difference between the various systems of means, God chooses one without reference to the other, and makes no choice respecting it, any more than if it did not exist. He must choose one, he has no reason for preference, and consequently he cannot prefer one to the other. His benevolence leads him to choose one because the end demands it. He therefore takes any one of many exact equals, indifferently, without preferring it to any of the others. This implies no partiality in God in any bad sense of the term. For upon the supposition, he was shut up to the necessity of choosing one among many exact equals. If he is partial in choosing the one he does, he would have been equally so had he chosen any other. If this is partiality, it is a partiality arising out of the necessity of the case, and cannot imply anything objectionable in God.\par That there is no preference in this case is plain, because there is no ground or reason for preference whatever, according to the supposition. But there can be no choice or preference, when there is absolutely no reason for the choice or preference. We have seen on a former occasion, that the reason that determines choice, or the reason in view of which, or in obedience to which, or for the sake of which, the mind chooses, and the object or end chosen, are identical. When there is absolutely no reason for a choice, there is absolutely no object of choice, nothing to choose, and of course there can be no choice. Choice must have an object; that is, choice must terminate upon something. If choice exists, something must be chosen. If there are divers systems of means, between which there is no possible ground of preference, there can absolutely be no such thing as preferring one to the other, for this would be the same as to choose without any object of choice, or without choosing anything, which is a contradiction.\par If it be said, that there may be absolutely no difference in the system of means, so far as the accomplishment of the end is concerned, but that one may be preferred or preferable to another, on some other account, I ask on what other account? According to the supposition, it is only valued or regarded as an object of choice at all, because of its relation to the end. God can absolutely choose it only as a means, a condition, or an end; for all choice must respect these. The inquiry now respects means. Now, if as a means, there is absolutely no difference between diverse systems in their relation to the end, and the value of the end is the sole reason for choosing them, it follows, that to prefer one to another is a natural impossibility. But one must be chosen for the sake of the end, it matters not which; any one is taken indifferently so far as others are concerned. This is no partiality, and no exercise of arbitrary sovereignty in any objectionable sense.\par But as I said, there is no ground for the assumption, that there are various systems of means for accomplishing the great end of benevolence in all respects equal. There must have been a best way, a best system, and if God is infinitely wise and good, he must have chosen that for that reason; and this is as far as possible from partiality. Neither we, nor any other creature may be able now to discover any good reasons for preferring the present to any other system, or for electing those who are elected, in preference to any other. Nevertheless, such reasons must have been apparent to the Divine mind, or no such election could have taken place.\par 2. Election was not an exercise of arbitrary sovereignty. By arbitrary sovereignty is intended the choosing and acting from mere will, without consulting moral obligation or the public good. It is admitted that God is infinitely wise and good. It is therefore impossible that he should choose or act arbitrarily in any case whatever. He must have good and sufficient reasons for every choice and every act.\par Some seem to have represented God, in the purpose or act of election, as electing some and not others, merely because he could or would, or in other words, to exhibit his own sovereignty, without any other reasons than because so he would have it. But it is impossible for God to act arbitrarily, or from any but a good and sufficient reason; that is, it is impossible for him to do so, and continue to be benevolent. We have said that God has one, and but one end in view; that is, he does, and says, and suffers all for one and the same reason, namely, to promote the highest good of being. He has but one ultimate end, and all his volitions are only efforts to secure that end. The highest well being of the universe, including his own, is the end on which his supreme and ultimate choice terminates. All his volitions are designed to secure this end, and in all things he is and must be directed by his infinite intelligence, in respect not only to his ultimate end, but also in the choice and use of the means of accomplishing this end. It is impossible that this should not be true, if he is good. In election then he cannot possibly have exercised any arbitrary sovereignty, but must have had the best of reasons for the election. His intelligence must have had good reasons for the choice of some and not of others to salvation, and have affirmed his obligation in view of those reasons to elect just as and whom he did. So good must the reasons have been, that to have done otherwise, would have been sin in him; that is, to have done otherwise would not have been wise and good.\par 3. Election was not based on a foreseen difference in the moral character of the elect and the non-elect, previous to regeneration. The Bible everywhere affirms, that, previous to regeneration, all men have precisely the same character, and possess one common heart or disposition, that this character is that of total moral depravity. God did not choose some to salvation because he foresaw that they would be less depraved and guilty, previous to regeneration, than the non-elect. Paul was one of the elect, yet he affirms himself to have been the chief of sinners. We often see, and this has been common in every age, the most outwardly abandoned and profligate converted and saved.\par The reason of election is not found in the fact, that God foresaw that some would be more readily converted than others. We often see those who are converted hold out for a long time in great obstinacy and rebellion, while God brings to bear upon them a great variety of means and influences, and takes much more apparent pains to convert them than he does to convert many others who are, as well as those who are not, converted. There is reason to believe, that if the same means were used with those who are not converted that are used with those who are, many who are not converted would be. It may not be wise in God to use the same means for the non-elect, and if he should, they might, or might not be saved by them. God often uses means that to us seem more powerful to convert the non-elect than are used to convert many of the elect. This is fully implied in \v \v0 Matt. xi. 20-24\v #470110200000-470110240000\v0 . The fact is, he must have some reason aside from their characters for stubbornness or otherwise, for electing them to salvation.\par VI. {\i What must have been the reasons for election.}\par 1. We have seen that God is infinitely wise and good. From the wisdom and goodness of God, it follows, that he must have chosen some good end, and must have had some plan, or system of means, to secure it. The end, we know, is the good of being. The means, we know from reason and revelation, include election in the sense explained. It follows, that the fundamental reason for election was the highest good of the universe. That is, the best system of means for securing the great end of benevolence, included the election of just those who were elected, and no others. This has been done by the wisdom and benevolence of God. It follows, that the highest good demanded it. All choice must respect ends, or conditions and means. God has, and can have, but one ultimate end. All other choices or volitions must respect means. The choice or election of certain persons to eternal salvation, etc., must have been founded in the reason, that the great end of benevolence demanded it.\par 2. It is very easy to see, that under a moral government, it might be impossible so to administer law, as to secure the perpetual and universal obedience of all.\par It is also easy to see, that under a remedial system, or system of grace, it might be impossible to secure the repentance and salvation of all. God must have foreseen all possible and actual results. He must have foreseen how many, and whom he could save by the wisest and best possible arrangement, all things considered. The perfect wisdom and benevolence of God being granted, it follows, that we are bound to regard the present system of means as the best, all things considered, that he could adopt for the promotion of the great end of his government, or the great end of benevolence. The fact, that the wisest and best system of government would secure the salvation of those who are elected, must have been a {\i condition }of their being elected. As God does everything for the same ultimate reason, it follows, that the intrinsic value of their salvation was his ultimate end, and that their salvation in particular must have been of greater relative value in promoting the highest good of the universe at large, and the glory of God, than would have been that of others; so that the intrinsic value of the salvation of those elected in particular, the fact that by the wisest arrangement he could save them in particular, and the paramount good to be promoted by it, must have been the reasons for election.\par VII. {\i When the election was made.}\par 1. Not when the elect are converted. It is admitted, that God is omniscient, and has known all things from eternity as really and as perfectly as he ever will. It is also admitted, that God is unchangeable, and consequently has no new plans, designs, or choices. He must have had all the reasons he ever will have for election, from eternity, because he always has had all the knowledge of all events that he ever will have; consequently he always or from eternity chose in respect to all events just as he always will. There never can be any reason for change in the Divine mind, for he never will have any new views of any subject. The choice which constitutes election, then, must be an eternal choice.\par 2. Thus the scriptures represent it.\par \v \v0 Eph. i. 4\v #560010040000-560010040000\v0 : “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.â€\par \v \v0 Eph. ii. 10\v #560020100000-560020100000\v0 : “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.â€\par \v \v0 2 Tim. i. 9\v #620010090000-620010090000\v0 : “Who hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.â€\par \v \v0 Rev. xvii. 8\v #730170080000-730170080000\v0 : “The beast that thou sawest was, and is not, and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, (whose names were not written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and yet is.â€\par This language means from eternity, beyond question.\par 3. But the question will arise, was election in the order of nature subsequent to, or did it precede the Divine foreknowledge. The answer to this plainly is, that in the order of nature what could be wisely done must have been foreseen before it was determined what should be done.. And what should be done must, in the order of nature, have preceded the knowledge of what would be done. So that in the order of nature, foreknowledge of what could be wisely done preceded election, and foreknowledge of what would be done, followed or was subsequent to election.\{I say, in the order of nature. With God all duration or time is present. In the order of time, therefore, all the divine ideas and purposes are contemporaneous. But the divine ideas must sustain to each other a logical relation. In the above paragraph I have stated what must have been the logical order of the Divine ideas in regard to election. By the order of nature, is intended that connection and relation of ideas that must result from the nature of intellect.\} In other words, God must have known whom he could wisely save, prior, in the order of nature, to his determination to save them. But his knowing who would be saved must have been, in the order of nature, subsequent to his election or determination to save them, and dependent upon that determination.\par VIII. {\i Election does not render means for the salvation of the elect unnecessary.}\par We have seen that the elect are chosen to salvation through the use of means. Since they are chosen to be saved by means, they cannot be saved in any other way or without them.\par IX. {\i Election is the only ground of hope in the success of means.}\par 1. No means are of any avail unless God .gives them efficiency.\par 2. If God gives them efficiency in any case, it is, and will be, in accordance with, and in execution of, his election.\par 3. It follows that election is the only ground of rational hope in the use of means to effect the salvation of any.\par X. {\i Election does not oppose any obstacle to the salvation of the non-elect.}\par 1. God has taken care to bring salvation within the reach of all, and to make it possible to all.\par 2. He sincerely offers to save all, and does all to save all that he wisely can.\par 3. His saving some is no discouragement to others, but should rather encourage them to lay hold on eternal life.\par 4. The election of some is no bar to the salvation of others.\par 5. Those who are not elected may be saved, if they will but comply with the conditions, which they are able to do.\par 6. God sincerely calls, and ministers may sincerely call on the non elect to lay hold on salvation.\par 7. There is no injury or injustice done to the non-elect by the election of others. Has not God “a right to do what he will with his own?†If he offers salvation to all upon terms the most reasonable, and if he does all he wisely can for the salvation of all, shall some complain if God, in doing for all what be wisely can, secures the salvation of some and not of others?\par XI. {\i There is no injustice in election.}\par God was under obligation to no one—he might in perfect justice have sent all mankind to hell. The doctrine of election will damn no one: by treating the non-elect according to their deserts, he does them no injustice; and surely his exercising grace in the salvation of the elect, is no act of injustice to the non-elect; and especially will this appear to be true, if we take into consideration the fact, that the only reason why the non-elect will not be saved is, because they pertinaciously refuse salvation. He offers mercy to all. The atonement is sufficient for all. All may come, and are under an obligation to be saved. He strongly desires their salvation, and does all that he wisely can to save them. Why then should the doctrine of election be thought unjust?\{To this paragraph it has been objected as follows:—“Can it be said, that the only reason why the non-elect are not saved is their rejection of salvation, etc? Is there not a reason back of this? God does not give that gracious influence in their case, which he does in the case of the elect. If the only reason why the non-elect are not saved is their pertinacious refusal, then it would follow that the only reason why the elect are saved, is their acceptance of salvation. If these two points are so, then why all this discussion about election to salvation, and the means to that end, and God's reason for electing? The whole matter would resolve itself into freewill, and God would stand quite independent of the issue in every case. Then would there be no such thing as election.†The objection contains a non sequitur. I say, the only reason why the non-elect are not saved, is because they pertinaciously refuse salvation. But if this is true, he says, “it will follow that the only reason why the elect are saved, is their acceptance of salvation. But this does not follow. The non-elect fail of salvation only because they resist all the grace that God can wisely bestow upon them. This grace they resist, and fail of salvation. It is no more reasonable to say, that God's not giving them more divine influence to convert, them “is a reason back of this,†than it would be to say that his not having by a gracious influence, restrained them from sin altogether, is “a reason back of “their pertinacious resistance of grace. If the non-elect are lost, or fail of salvation only because they resist all the grace that God can wisely bestow, it would not follow that the only reason why the elect are saved, is because they accept, or yield to the same measure of gracious influence as that bestowed upon the non-elect, for it may be, and in many cases the fact is, that God does bestow more gracious influence on the elect, than on the non-elect, because he can wisely do so. Here then is a plain non sequitur. Observe, I am writing in the paragraph in question upon the justice of the divine proceeding. I say, that so far as this is concerned, he fails of salvation, not because God withholds the grace that he could wisely bestow, but only because he rejects the grace proffered, and all that can be wisely proffered. If I understand this objector, there is another non sequitur in his objection. I understand him to say, that upon the supposition that the elect and the non-elect have the same measure of gracious influence, and that the reason why the elect are saved, and the non-elect not saved is, that the elect yield to, and the non-elect resist this influence; the whole question resolves into free-will, and there is no election about it. If this is his meaning, as I think it must be, it is a plain non sequitur. Suppose God foresaw that this would be so, and in view of this foreseen fact elected those who he foresaw would yield both to the privileges and gracious influence to which he foresaw they would yield, and to salvation as a consequence of this influence and yielding. And suppose he foresaw that the non-elect, although ordained or elected to enjoy the same measure of gracious influence, would resist and reject salvation, and for this cause rejected or reprobated them in his eternal purpose. Would not this be election? To be sure, in this case the different results would turn upon the fact that the elect yielded, and the non-elect did not yield, to the same measure of gracious influence. But there would be an election of the one to eternal life, and a rejection of the other. I cannot see how this objector can say, that in this case there could be no election, unless in his idea of election there is the exercise of an {\i arbitrary }sovereignty. I suppose that God bestows on men unequal measures of gracious influence, but that in this there is nothing arbitrary; that, on the contrary, he sees the wisest and best reasons for this; that being in justice under obligation to {\i none, }he exercises his own benevolent discretion, in bestowing on all as much gracious influence as he sees to be upon the whole wise and good, and enough to throw the entire responsibility of their damnation upon them if they are lost. But upon some he foresaw that he could wisely bestow a sufficient measure of gracious influence to secure their voluntary yielding, and upon others he could not bestow enough in fact to secure this result, In accordance with this foreknowledge, he chose the elect to both the gracious influence and its results, eternal life. In all this there was nothing arbitrary or unjust. He does all for all that he wisely can. He does enough for all to leave them without excuse. If the non-elect would yield to that measure of gracious influence which he can and does bestow upon them, which is the best he can do without acting unwisely, and of course wickedly, they would be saved. To this they might yield. To this they ought to yield. God has no right to do more than he does for them, all things considered; and there is no reason of which they can justly complain why they are not saved. They can with no more reason complain of his not giving them more gracious influence than that he created them, or that he made them free agents, or that he did not restrain them from sin altogether, or do anything else which it had been unwise, and therefore wrong to have done. Nor is the fact that God does not bestow on them sufficient grace to secure their yielding and salvation, a “reason back of their obstinacy to which their not being saved is to be ascribed,†any more than any one of the above-named things is such a reason. This objection proceeds upon the assumption, that election must be unconditional to be election at all—that election must be so defined, as to be the {\i cause }of the difference in the eternal state of the elect and non-elect. But I see not why election may not be conditioned upon the foreseen fact, that the wisest possible administration of moral government would secure the free concurrence of some, and not of others. What could be wisely done being foreseen, the purpose that so it should be done would be election. No man has a right to define the terms election and reprobation in such a sense, as to exclude all conditions, and then insist that conditional election is no election at all.\}\par XII. {\i This is the best that could be done for the inhabitants of this world.}\par It is reasonable to infer from the infinite benevolence of God, that his present government will secure a greater amount of good than could have been secured under any other mode of administration. This is as certain as that infinite benevolence must prefer a greater to a less good. To suppose that God would prefer a mode of administration that would secure a less good than could have been secured under some other mode, would manifestly be to accuse him of a want of benevolence. It is doubtless true that he could so vary the course of events as to save other individuals than those he does; to convert more in one particular neighborhood, or family, or nation, or at one particular time; or it may be a greater number upon the whole than he does. It would not follow that he does not secure the greater good upon the whole.\par Suppose there is a man in this town, who has so strongly in trenched himself in error, that there is but one man in all the land who is so acquainted with his refuge of lies as to be able to answer his objections, and drive him from his hiding-places. Now, it is possible, that if this individual could be brought in contact with him, he might be converted; yet if he is employed in some distant part of the vineyard, his removal from that field of labor to this town, might not, upon the whole, be most for the glory of God's kingdom; and more might fail of salvation through his removal here, than would be converted by such removal. God has in view the good of his whole kingdom. He works upon a vast and comprehensive scale. He has no partialities for individuals, but moves forward in the administration of his government with his eye upon the general good, designing to secure the greatest amount of happiness within his kingdom that can be secured by the wisest possible arrangement, and administration of his government.\par XIII. {\i How we may ascertain our own election.}\par Those of the elect that are already converted, are known by their character and conduct. They have evidence of their election in their obedience to God. Those that are unconverted may settle the question each one for himself, whether he is elected or not, so as to have the most satisfactory evidence whether he is of that happy number. If you will now submit yourselves to God, you may have evidence that you are elected. But every hour you put off submission, increases the evidence that you are not elected.\par Every sinner under the gospel has it within his power to accept or reject salvation. The elect can know their election only by accepting the offered gift. The non-elect can know their non-election only by the consciousness of a voluntary rejection of offered life. If any one fears that he is one of the non-elect, let him at once renounce his unbelief, and, cease to reject salvation, and the ground of fear and complaint instantly falls away.\par INFERENCES AND REMARKS.\par 1. Foreknowledge and election are not inconsistent with free agency. The elect were chosen to eternal life, upon condition that God foresaw that in the perfect exercise of their freedom, they could be induced to repent and embrace the gospel.\par 2. You see why many persons are opposed to the doctrine of election, and try to explain it away; 1st., they misunderstand it, and 2nd, they deduce unwarrantable inferences from it. They suppose it to mean, that the elect will be saved at all events, whatever their conduct may be; and again, they infer from the doctrine that there is no possibility of the salvation of the non-elect. The doctrine, as they understand it, would be an encouragement to the elect to persevere in sin, knowing that their salvation was sure, and their inference would drive the non-elect to desperation, on the ground that for them to make efforts to be saved would be of no avail. But both the doctrine, as they understand it, and the inference, are false. For election does not secure the salvation of the elect irrespective of their character and conduct; nor, as we have seen, does it throw any obstacle in the way of the salvation of the non-elect.\par 3. This view of the subject affords no ground for presumption on the one hand, nor for despair upon the other. No one can justly say, If I am to be saved I shall be saved, do what I will. Nor can any one say, If I am to be damned I shall be damned, do what I will. But the question is left, so far as they are concerned, as a matter of entire contingency. Sinners, your salvation or damnation is as absolutely suspended upon your own choice, as if God neither knew nor designed anything about it.\par 4. This doctrine lays no foundation for a controversy with God. But on the other hand, it does lay a broad foundation for gratitude, both on the part of the elect and non-elect. The elect certainly have great reason for thankfulness, that they are thus distinguished. Oh, what a thought, to have your name written in the book of life, to be chosen of God an heir of eternal salvation, to be adopted into his family, to be destined to enjoy his presence, and to bathe your soul in the boundless ocean of his love for ever and ever! Nor are the non-elect without obligations of thankfulness. You ought to be grateful, if any of your brethren of the human family are saved. If all were lost, God would be just. And if any of this dying world receive the gift of eternal life, you ought to be grateful, and render everlasting thanks to God.\par 5. The non-elect often enjoy as great or greater privileges than the elect. Many men have lived and died under the sound of the gospel, have enjoyed all the means of salvation during a long life, and have at last died in their sins, while others have been converted upon their first hearing the gospel of God. Nor is this difference owing to the fact, that the elect always have more of the strivings of the Spirit than the non-elect. Many who die in their sins, appear to have had conviction for a great part of their lives; have often been deeply impressed with a strong sense of their sins and the value of their souls, but have strongly intrenched themselves under refuges of lies, have loved the world and hated God, and fought their way through all the obstacles that were thrown around them to hedge up their way to death, and have literally forced their passage to the gates of hell. Sin was their voluntary choice.\par 6. Why should the doctrine of election be made a stumbling-block in the way of sinners? In nothing else do they make the same use of the purposes and designs of God, as they do on the subject of religion; and yet, in everything else, God's purposes and designs are as much settled, and have as absolute an influence. God has as certainly designed the day and circumstances of your death, as whether your soul shall be saved. It is not only expressly declared in the Bible, but is plainly the doctrine of reason. What would you say if you should be called in to see a neighbor who was sick; and, on inquiry, you should find he would neither eat nor drink, and that he was verily starving himself to death. On expostulating with him upon his conduct, suppose be should calmly reply, that he believed in the sovereignty of God, in foreknowledge, election and decrees; that his days were numbered, that the time and circumstances of his death were settled, that he could not die before his time, and that all efforts he could make would not enable him to live a moment beyond his time; and if you attempted to remonstrate against his inference, and such an abuse and perversion of the doctrine of decrees, he should accuse you of being a heretic, of not believing in divine sovereignty. Now, should you see a man on worldly subjects reasoning and acting thus, you would pronounce him insane. Should farmers, mechanics, and merchants, reason in this way in regard to their worldly business, they would be considered fit subjects for bedlam.\par 7. How forcibly the perversion and abuse of this doctrine illustrate the madness of the human heart, and its utter opposition to the terms of salvation I The fact that God foreknows, and has designs in regard to every other event, is not made an excuse for remaining idle, or worse than idle, on these subjects. But where men's duty to God is concerned, and here alone, they seize these scriptures, and wrest them to their own destruction. How impressively does this fact bring out the demonstration, that sinners want an excuse for disobeying God; that they desire an apology for living in sin; that they seek an occasion for making war upon their Maker.\par 8. I have said, that the question is as much open for your decision, that you are left as perfectly to the exercise of your freedom, as if God neither knew or designed anything in regard to your salvation. Suppose there was a great famine in New York city, and that John Jacob Astor alone had provisions in great abundance; that he was a benevolent and liberal-minded man, and willing to supply the whole city with provisions, free of expense; and suppose there existed a universal and most unreasonable prejudice against him, insomuch that when he advertised in the daily papers that his store-houses were open, that whosoever would, might come and receive provisions, without money and without price, they all, with one accord, began to make excuse, and obstinately refused to accept the offers. Now, suppose that he should employ all the cartmen to carry provisions around the city, and stop at every door. But still they strengthened each other's hands, and would rather die than be indebted to him for food. Many had said so much against him, that they were utterly ashamed to feel and acknowledge their dependence upon him. Others were so much under their influence as to be unwilling to offend them; and so strong was the tide of public sentiment, that no one had the moral courage to break loose from the multitude and accept of life. Now, suppose that Mr. Astor knew beforehand the state of the public mind, and that all the citizens hated him, and had rather die than be indebted to him for food. Suppose he also knew, from the beginning, that there were certain arguments that he could bring to bear upon certain individuals, that would change their minds, and that he should proceed to press them with these considerations, until they had given up their opposition, had most thankfully accepted his provisions, and were saved from death. Suppose he used all the arguments and means that he wisely could to persuade the rest, but that, notwithstanding all his benevolent efforts, they adhered to the resolution, and preferred death to submission to his proposals. Suppose, further, he had perfect knowledge from the beginning, of the issue of this whole matter, would not the question of life and death be as entirely open for the decision of every individual as if he knew nothing about it?\par 9. Some may ask, Why does God use means with the non-elect, which he is certain they will not accept? I answer, because he designs that they shall be without excuse. He will demonstrate his willingness and their obstinacy before the universe. He will stop their mouths effectually in judgment by a full offer of salvation; and although he knows that their rejection of the offer will only enhance their guilt, and aggravate their deep damnation, still he will make the offer, as there is no other way in which to illustrate his infinite willingness to save them, and their perverse rejection of his grace.\par 10. Lastly, God requires you to give all diligence to make your calling and election sure. In choosing his elect, you must understand that he has thrown the responsibility of their being saved upon them; that the whole is suspended upon their consent to the terms; you are all perfectly able to give your consent and this moment to lay hold on eternal life. Irrespective of your own choice, no election could save you, and no reprobation can damn you. The “Spirit and the Bride say Come: let him that heareth say, Come; let him that is athirst come; and whosoever will, let him take the water of life freely.†The responsibility is yours. God does all that he wisely can, and challenges yon to show what more he could do that he has not done. If you go to hell, you must go stained with your own blood. God is clear, angels are clear. To your own Master you stand or fall; mercy waits; the Spirit strives; Jesus stands at the door and knocks. Do not then pervert this doctrine, and make it an occasion of stumbling, till you are in the depths of hell.\par}ïã{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLIV.\plain\par \fs30\b REPROBATION.\plain\par In discussing this subject I shall endeavor to show,\par I. {\i What the true doctrine of reprobation is not.}\par 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is little less than blasphemy to represent God as creating any being for the sake of rendering him miserable, as an ultimate end of his creation.\par 2. The doctrine is not, that any will be lost or miserable to all eternity, do what they can to be saved, or in spite of themselves. It is not only a libel upon the character of God, but a gross misrepresentation of the true doctrine of reprobation, to exhibit God as deciding to send sinners to hell in spite of themselves, or notwithstanding their endeavors to please God and obtain salvation.\par 3. Nor is this the true doctrine of reprobation, to wit: that the purpose or decree of reprobation is the procuring cause of the destruction of reprobates. God may design to destroy a soul because of his foreseen wickedness; but his design to destroy him for this reason does not cause his wickedness, and consequently does not prove his destruction.\par 4. The doctrine is not, that any decree or purpose of reprobation throws any obstacles in the way of the salvation of any one. It is not that God has purposed the damnation of any one in such sense as that the decree opposes any obstacle to the salvation of any soul under heaven.\par 5. Nor is it that any one is sent to hell, except for his own voluntary wickedness and ill-desert.\par 6. Nor is it that any one will be lost who can be induced, by all the means that can be wisely used, to accept salvation, or to repent and believe the gospel.\par 7. Nor is it, nor does it imply, that all the reprobates might not be saved, if they would but comply with the indispensable conditions of salvation.\par 8. Nor does it imply, that the decree of reprobation presents or opposes any obstacle to their compliance with the necessary conditions of salvation.\par 9. Nor does it imply, that anything hinders or prevents the salvation of the reprobate, but their perverse perseverance in sin and rebellion against God, and their wilful resistance of all the means that can be wisely used for their salvation.\par II. {\i What the true doctrine of reprobation is}.\par The term reprobation, both in the Old and the New Testament, signifies refuse, cast away. \v \v0 Jer. vi. 30\v #300060300000-300060300000\v0 : “Reprobate silver shall men call them, because the Lord hath rejected them.†The doctrine is, that certain individuals of mankind are, in the fixed purpose of God, cast away, rejected and finally lost.\par III. {\i This is a doctrine of reason}.\par By this is intended, that since the Bible reveals the fact, that some will be finally cast away and lost, reason affirms that if God casts them off, it must be in accordance with a fixed purpose on his part to do so, for their foreseen wickedness. If, as a matter of fact, they will be cast away and lost, it must be that God both knows and designs it. That is, he both knows that they will be cast away, and designs to cast them off for their foreseen wickedness. God can certainly never possess any new knowledge respecting their character and deserts, and since he is unchangeable, he can never have any new purpose respecting them.\par Again, it follows from the doctrine of election. If God designs to save the elect, and the elect only, as has been shown, not for the reason, but upon condition of their foreseen repentance and faith in Christ, it must be that he designs, or purposes to cast away the wicked, for their foreseen wickedness. He purposes to do something with those whom he foresees will finally be impenitent. He certainly does not purpose to save them. What he will ever do with them, he now knows that he shall do with them. What be will intend to do with them he now intends to do with them, or he were not unchangeable. But we have seen that immutability or unchangeableness is an attribute of God. Therefore the present reprobation of those who will be finally cast away or lost, is a doctrine of reason.\par The doctrine of reprobation is not the election of a part of mankind to damnation, in the same sense that the elect unto salvation are elected to be saved. The latter are chosen or elected, not only to salvation, but to holiness. Election, with those who are saved, extends not only to the end, salvation, but also to the conditions or means; to wit, the sanctification of the Spirit, and the belief of the truth. This has been shown. God has not only chosen them to salvation, but to be conformed to the image of his Son. Accordingly, he uses means with them, with the design to sanctify and save them. But he has not elected the reprobate to wickedness, and does not use means to make them wicked, with the ultimate design to destroy them. He knows, indeed, that his creating them, together with his providential dispensations, will be the occasion, not the cause, of their sin and consequent destruction. But their sin and consequent destruction are not the ultimate end God had in view in their creation, and in the train of providences that thus result. His ultimate end must in all cases be benevolent, or must be the promotion of good. Their sin and damnation are only an incidental result, and not a thing intended as an end, or for its own sake. God can have no pleasure, in either their sin or consequent misery for its own sake; but on the contrary, he must regard both as in themselves evils of enormous magnitude. He does not, and cannot therefore elect the reprobate to sin and damnation, in the same sense in which he elects the saints to holiness and salvation. The elect unto salvation he chooses to this end, from regard to, or delight in the end. But the reprobate he chooses to destroy, not for the sake of their destruction as an end, or from delight in it for its own sake; but he has determined to destroy them for the public good, since their foreseen sinfulness demanded it. He does not use means to make them sinful, or with this design; but his providence is directed to another end, which end is good; and the destruction of the reprobate is, as has been said, only an incidental and an unavoidable result. That is, God cannot wisely prevent this result.\par IV. {\i This is the doctrine of revelation}.\par That this view of the subject is sustained by divine revelation, will appear from a consideration of the following passages:—\par \v \v0 Ex. ix. 16\v #020090160000-020090160000\v0 : “And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth.â€\par \v \v0 Prov. xvi. 5\v #240160050000-240160050000\v0 : “Every one that is proud in heart is an abomination to the Lord; though hand join in hand, he shall not be unpunished.â€\par \v \v0 Mark iv. 11\v #480040110000-480040110000\v0 : “And he said unto them, unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables: \v \v0 12\v #480040120000-480040120000\v0 . That seeing they may see, and not perceive, and hearing they may hear and not understand, lest at any time they should be converted, and their sins should be forgiven them.â€\par \v \v0 Rom. ix. 17\v #520090170000-520090170000\v0 : “For the scripture saith unto Pharaoh, even for this same 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. \v \v0 22\v #520090220000-520090220000\v0 . What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. \v \v0 23\v #520090230000-520090230000\v0 . And that he might make known the riches of his glory on the vessels of mercy, which be had afore prepared unto glory. \v \v0 24\v #520090240000-520090240000\v0 . Even us, whom he hath called, not of the Jews only, but also of the Gentiles?â€\par \v \v0 2 Cor. xiii. 56\v #540130560000-540130560000\v0 : “Examine yourselves, whether ye be in the faith; prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? But I trust that ye shall know that we are not reprobates.â€\par \v \v0 2 Peter ii. 12\v #680020120000-680020120000\v0 : “But these as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption.â€\par \v \v0 Ezek. xviii. 23\v #330180230000-330180230000\v0 : “Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live? \v \v0 32\v #330180320000-330180320000\v0 . For I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves, and live ye?â€\par \v \v0 Ezek. xxxiii. 11\v #330330110000-330330110000\v0 : “Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?â€\par \v \v0 2 Peter iii. 9\v #680030090000-680030090000\v0 : “The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.â€\par These passages when duly considered are seen to teach:\par 1. That some men are reprobates, in the sense that God does not design to save, but to destroy them, and,—\par 2.That he does not delight in their destruction for its own sake; but would prefer their salvation, if under the circumstances in which his wisdom has placed them, they could be induced to obey him.\par 3. But that he regards their destruction as a less evil to the universe, than would be such a change in the administration and arrangements of his government as would secure their salvation. Therefore, for their foreseen wickedness and perseverance in rebellion, under circumstances the most favorable to their virtue and salvation, in which he can wisely place them, he is resolved upon their destruction; and has already in purpose cast them off for ever.\par V. {\i Why sinners are reprobated or rejected.}\par This has been already substantially answered. But to avoid misapprehension upon a subject so open to cavil, I repeat:\par 1. That the reprobation and destruction of the sinner is not an end, in the sense that God delights in misery, and destroys sinners to gratify a thirst for destruction. Since God is benevolent, it is impossible that this should be.\par 2. It is not because of any partiality in God, or because he loves the elect, and hates the reprobate, in any sense implying partiality. His benevolence is disinterested, and cannot of course be partial.\par 3. It is not from any want of interest in, and desire to save them, on the part of God. This he often affirms, and abundantly attests by his dealings with them, and the provision he has made for their salvation.\par 4. But the reprobates are reprobated for their foreseen iniquities:—\par \v \v0 Rom. i. 28\v #520010280000-520010280000\v0 : “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.â€\par \v \v0 Rom. ii. 6\v #520020060000-520020110000\v0 : “Who will render to every man according to his deeds: 7. To them who, by patient continuance in well-doing, seek for glory, honor, and immortality, eternal life; 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; 9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10. But glory, honor, and peace, to every man that worketh good; to the Jew first, and also to the Gentile: 11. For there is no respect of persons with God.â€\par \v \v0 Ezek. xviii. 4\v #330180040000-330180040000\v0 : “Behold all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. \v \v0 19\v #330180190000-330180190000\v0 . Yet say ye, Why? Doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. \v \v0 20\v #330180200000-330180200000\v0 . The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.â€\par \v \v0 2 Cor. v. 10\v #540050100000-540050100000\v0 : “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.â€\par \v \v0 Gal. vi. 7\v #550060070000-550060070000\v0 : “Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.â€\par \v \v0 Eph. vi. 8\v #560060080000-560060080000\v0 : “Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.â€\par \v \v0 Col. iii. 24\v #580030240000-580030240000\v0 : “Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.â€\par \v \v0 Rev. xxii. 12\v #730220120000-730220120000\v0 : “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.â€\par \v \v0 Jer. vi. 30\v #300060300000-300060300000\v0 : “Reprobate silver shall men call them, because the Lord hath rejected them.â€\par These passages show the teachings of inspiration on this subject. Be it remembered, then, that the reason why any are reprobated, is because they are unwilling to be saved; that is, they are unwilling to be saved on the terms upon which alone God can consistently save them. Ask sinners whether they are willing to be saved, and they all say, yes; and with perfect sincerity they may say this, if they can be saved upon their own terms. But when you propose to them the terms of salvation upon which the gospel proposes to save them; when they are required to repent and believe the gospel, to forsake their sins, and give themselves up to the service of God, they will with one consent begin to make excuse. Now, to accept these terms, is heartily and practically to consent to them. For them to say, that they are willing to accept salvation, while they actually do not accept it, is either to deceive themselves, or to utter an infamous falsehood. To be willing is to accept it; and the fact, that they do not heartily consent to, and embrace the terms of salvation, is demonstration absolute, that they are unwilling. Yes, sinners, the only terms on which you can possibly be saved, you reject. Is it not then an insult to God for you to pretend that you are willing? The only true reason why all of you are not Christians, is that you are unwilling. You are not made unwilling by any act of God, or because you are reprobate; but if you are reprobate, it is because you are unwilling.\par But do any of you object and say, why does not God make us willing? Is it not because he has reprobated us, that he does not change our hearts and make us willing? No, sinner, it is not because he has reprobated you; but because you are so obstinate that he cannot, wisely, and in consistency with the public good, take such measures as will convert you. Here you are waiting for God to make you willing to go to heaven, and all the while you are diligently using the means to get to hell—yes, exerting yourself with greater diligence to get to hell, than it would cost to insure your salvation, if applied with equal zeal in the service of your God. You tempt God, and then turn round and ask him why he does not make you willing? Now, sinner, let me ask you, do you think you are a reprobate? If so, what do you think the reason is that has led the infinitely benevolent God to reprobate you? There must be some reason; what do you suppose it is? Did you ever seriously ask yourself, what is the reason that a wise and infinitely benevolent God has never made me willing to accept salvation? It must be for one of the following reasons: either—\par (1.) He is a malevolent being, and wills your damnation for its own sake; or—\par (2.) He cannot make you willing if he would; or—\par (3.) You behave in such a manner in the circumstances in which you are, that, to his infinitely benevolent mind it appears unwise to take such a course as would bring you to repentance. Such a change in the administration of his government as would make you willing, would not, upon the whole, be wise.\par Now, which of these do you think it is? You will not probably take the ground that he is malevolent, and desires your damnation because he delights in misery; nor will you, I suppose, take the ground that he could not convert you if he would, that is, if he thought it wise to do so.\par The other, then, must be the reason, to wit: that your heart, and conduct, and stubbornness, are so abominable in his sight, that, every thing considered, he sees that to use such further means with you as to secure your conversion, would, on the whole, do more hurt than good to his kingdom. I have not time at present to agitate the question whether you, as a moral agent, could not resist any possible amount of moral influence that could be brought to bear upon you, consistently with your moral freedom.\par Do you ask how I know that the reason why God does not make you willing is, that he sees that it would be unwise in him to do so? I answer, that it is an irresistible inference, from these two facts, that he is infinitely benevolent, and that he does not actually make you willing. I do not believe that God would neglect anything that he saw to be wise and benevolent, in the great matter of man's salvation. Who can believe that he could give his only-begotten and well-beloved Son to die for sinners, and then neglect any wise and benevolent means for their salvation? No, sinner, if you are a reprobate, it is because God foresaw that you would do just as you are doing; that you would be so wicked as to defeat all the efforts that he could wisely make for your salvation. What a variety of means he has used with you. At one time he has thrown you into the furnace of affliction; and when this has not softened you, he has turned round and loaded you with favors. He has sent you his word, he has striven by his Spirit, he has allured you by the cross; he has tried to melt you by the groanings of Calvary; and tried to drive you back from the way to death, by rolling in your ears the thunders of damnation. At one time clouds and darkness have been round about you; the heavens have thundered over your head; divine vengeance has hung out, all around your horizon, the portentous clouds of coming wrath. At another time mercy has smiled. upon you from above like the noon-day sun, breaking through an ocean of storms. He urges every motive; he lays heaven, earth and hell, under perpetual contributions for considerations to move your stony heart. But you deafen your ears, and close your eyes, and harden your heart, and say, “Cause the holy one of Israel to cease from before us.†And what is the inference from all this? How must all this end? “Reprobate silver shall men call them, because the Lord has rejected them.â€\par VI. {\i When sinners are reprobated}.\par 1. In respect to the act of casting them off, they are cast away only when, and not until, the cup of their iniquity is full.\par 2. In respect to the purpose of reprobation, they are in the purpose of God reprobated or rejected from eternity. This follows irresistibly from the omniscience and immutability of God. He has certainly and necessarily had from eternity all the knowledge he ever can or will have of the character of all men, and must have designed from all eternity all things respecting them which he ever will design. This follows from his unchangeableness. If he ever does cast off sinners, he must do it designedly or undesignedly. He cannot do it without any design. He must therefore do it designedly. But if he does it designedly, it must be either that he eternally entertained this design, or that he has changed. But change of purpose or design is inconsistent with the moral immutability of God. Therefore the purpose of reprobation is eternal; or the reprobates were in the fixed purpose of God cast off and rejected from eternity.\par VII. {\i Reprobation is just.}\par Is it not just in God to let men have their own choice, especially when the highest possible motives are held out to them as inducements to choose eternal life. What! Is it not just to reprobate men when they obstinately refuse salvation—when every thing has been done that is consistent with infinite wisdom and benevolence to save them? Shall not men be willing to be either saved or lost? What shall God do with you? You are unwilling to be saved; why then should you object to being damned? If reprobation under these circumstances is not just, I challenge you, sinner, to tell what is just.\par VIII. {\i Reprobation is benevolent.}\par It was benevolent in God to create men, though he foresaw that they would sin and become reprobate. If he foresaw that, upon the whole, he could secure such an amount of virtue and happiness by means of moral government, as to more than counterbalance the sin and misery of those who would be lost, then certainly it was a dictate of benevolence to create them. The question was, whether moral beings should be created, and moral government established, when it was foreseen that a great evil would be the incidental consequence. Whether this would be benevolent or not, must turn upon the question, whether a good might be secured that would more than counterbalance the evil. If the virtue and happiness that could be secured by the administration of moral government, would greatly outmeasure the incidental evils arising out of a defection of a part of the subjects of this government, it is manifest that a truly benevolent mind would choose to establish the government, the attendant evils to the contrary notwithstanding. Now, if those who are lost deserve their misery, and bring it upon themselves by their own choice, when they might have been saved, then certainly in their damnation there can be nothing inconsistent with justice or benevolence. God must have a moral government, or there can be no such thing as holiness in the created universe. For holiness in a creature is nothing else than a voluntary conformity to the government of God.\par Since the penalty of the law, although infinite, under the wisest possible administration of moral government, could not secure universal obedience; and since multitudes of sinners will not be reclaimed and saved by the gospel, one of three things must be done; either moral government must be given up; or the wicked must be annihilated, or they must be reprobated and sent to hell. Now, that moral government should be given up, will not be pretended; annihilation would not be just, inasmuch as it would not be an adequate expression of the abhorrence with which the divine ruler regards the violation of his law, and consequently it would not meet the demands of public justice. Now, as sinners really deserve eternal death, and as their punishment may be of real value to the universe, in creating a respect for the authority of God, and thus strengthening his government, it is plain that their reprobation and damnation is, for the general good, making the best use of the wicked that can be made.\par Doubtless God views the loss of the soul as a great evil, and he always will look upon it as such, and would gladly avoid the loss of any soul, if it were consistent with the wisest administration of his government. How slanderous, injurious, and offensive to God it must be, then, to say, that he created sinners on purpose to damn them. He pours forth all the tender yearnings of a father over those whom he is obliged to destroy—“How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.†And now, sinner, can you find it in your heart to accuse the blessed God of a want of benevolence?†O ye serpents! ye generation of vipers! how can you escape the damnation of hell?â€\par IX. {\i How it may be known who are reprobates.}\par It may be difficult for us to ascertain with certainty in this world, who are reprobates; but there are so many marks of reprobation given in the Bible, that by a sober and judicious investigation, we may form a pretty correct opinion, whether we or those around us are reprobates or not.\par 1. One evidence of reprobation is a long course of prosperity in sin. The Psalmist lays it down as such in \v \v0 Psa. xcii. 7\v #230920070000-230920070000\v0 : “When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed forever.†God often gives the wicked their portion in this world, and lets them prosper and wax fat like a stalled ox, and then brings them forth to the slaughter. “The wicked are reserved unto the day of wrath.†When therefore you see an individual for a long time prospering in his sins, there is great reason to fear that man is a reprobate. In this passage inspiration assumes the truth of the distinction between evidence and proof. The Psalmist does not mean to be understood as affirming a universal truth. He did not intend, that prosperity in sin was proof conclusive that the prosperous sinner is a reprobate. But the least that could have been intended was, that such prosperity in sin affords alarming evidence of reprobation. It may be called presumptive evidence.\par 2. Habitual neglect of the means of grace is a mark of reprobation. If men are to be saved at all, it is through the sanctification of the Spirit and belief of the truth; and it will probably be found to be true, that not one in ten thousand is saved of those who habitually absent themselves from places where God presents his claims. Sometimes, I know, a tract, or the conversation or prayer of some friend, may awaken an individual, and lead him to the house of God; but, as a general fact, if a man stays away from the means of grace, and neglects his Bible, it is a fearful sign of reprobation, and that he will die in his sins. He is voluntary in it, and he does not neglect the means of grace because he is reprobated, but was reprobated because God foresaw that he would take this course. Suppose a pestilence were prevailing, that was certain to prove fatal in every instance where the appropriate remedy was not applied. Now, if you wished to know whose days were numbered and finished, and who among the sick were certain to die with the disease, if you found any among them neglecting and despising the only appropriate remedy, you would know that they were the persons.\par 3. Those who have grown old in sin, are probably reprobates. It is a solemn and alarming fact, that a vast majority of those who give evidence of piety, are converted under twenty-five years of age. Look at the history of revivals, and see, even in those that have manifested the greatest power, how few aged persons have been converted. The men who are set upon the attainment of some worldly object, and determined to secure that before they will attend to religion, and yield to the claims of their Maker, expecting afterwards to be converted, are almost always disappointed. Such a cold calculation is odious in the sight of God. What! Take advantage of his forbearance, and say, that because he is merciful you will venture to continue in sin, till you have secured your worldly objects, and worn yourself out in the service of the devil, and thus turn your Maker off with the jaded remnant of your abused mortality! Yon need not expect God to set his seal of approbation upon such a calculation as this, and suffer you at last to triumph, and say, that you had served the devil as long as you pleased, and got to heaven at last.\par 4. Absence of chastisements is a sign of reprobation. God says in the epistle to the Hebrews: “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.â€\par 5. When men are chastened and not reformed by it, it is a mark of reprobation. A poet has said, “When pain can't bless, heaven quits us in despair.†God says of such, “Why should ye be stricken any more? Ye will revolt more and more.†When your afflictions are unsanctified, when you harden yourselves under his stripes, why should he not leave you to fill up the measure of your iniquity?\par 6. Embracing damnable heresies, is another mark of reprobation. Where persons seem to be given up to believe a lie, there is solemn reason for fearing that they are among that number upon whom God sends strong delusions, that they may believe a lie, and be damned, because they obey not the truth, but have pleasure in unrighteousness. Where you see persons giving themselves up to such delusions, the more certainly they believe them, the greater reason there is for believing that they are reprobates. The truth is so plain, that with the Bible in your hands, it is next to impossible to believe a fundamental heresy, without being given up to the judicial curse of God. It is so hard to believe a lie, with the truth of the Bible before you, that the devil cannot do it. If therefore you reject your Bible, and embrace a fundamental falsehood, you are more stupid and benighted than the devil is. When a man professes to believe a lie, almost the only hope of his salvation that remains, is, that he does not cordially believe it. Sinner, beware how you trifle with God's truth. How often have individuals begun to argue in favor of heresy, for the sake of argument, and because they loved debate, until they have finally come to believe their own lie, and are lost for ever.\par X. {\i Objections.}\par 1. To the idea that God rejected the reprobate for their foreseen wickedness, it is replied that, \v \v0 Prov. xvi. 4\v #240160040000-240160040000\v0 : “The Lord hath made all things for himself; yea, even the wicked for the day of evil,†teaches another doctrine; that this passage teaches, that God made the reprobates for the day of evil, or for the purpose of destroying them.\par To this I reply, that if he did create them to destroy them, or with a design when he created them to destroy them, it does not follow that their destruction was an ultimate end, or a thing in which he delighted for its own sake. It must be true, as has been said, that he designed from eternity to destroy them, in view, and in consequence, of their foreseen wickedness; and of course, he designed their destruction when he created them. In one sense then, it was true, that he created them for the day of evil, that is, in the sense that he knew how they would behave, and designed as a consequence to destroy them when, and before, he created them. But this is not the same as his creating them for the sake of their destruction as an ultimate end. He had another and a higher ultimate end, which end was a benevolent one. He says “I have created all things for myself, even the wicked for the day of evil;†that is, he had some great and good end to accomplish by them, and by their destruction. He foresaw that he could use them for some good purpose, notwithstanding their foreseen wickedness; and even that he could overrule their sin and destruction to manifest his justice, and thus show forth his glory, and thereby strengthen his government. He must have foreseen that the good that might thus, from his overruling providence, result to himself and to the universe, would more than compensate for the evil of their rebellion and destruction; and therefore, and upon this condition, he created them, knowing that he should destroy and intending to destroy them. That destruction was not the ultimate end of their creation, must follow from such scriptures as the following:—\par \v \v0 Ezek. xxxiii. 11\v #330330110000-330330110000\v0 : “Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?â€\par \v \v0 Ezek. xviii. 23\v #330180230000-330180230000\v0 : “Have I any pleasure at all that the wicked should die; saith the Lord God; and not that he should return from his ways and live?â€\par \v \v0 2 Peter iii. 9\v #680030090000-680030090000\v0 : “The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.â€\par \v \v0 1 John iv. 8\v #690040080000-690040080000\v0 : “He that loveth not, knoweth not God, for God is love. \v \v0 16\v #690040160000-690040160000\v0 . And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.â€\par \v \v0 Heb. ii. 9\v #650020090000-650020090000\v0 : “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.â€\par 2. Another objection to the doctrine of this lecture is founded on \v \v0 Rom. ix. 20-23\v #520090200000-520090230000\v0 : “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 honor, and another unto dishonor? What if God, willing to shew 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?â€\par From this passage it has been inferred, that God creates the character and disposes of the destinies of both saints and sinners with as absolute and as irresistible a sovereignty as that exercised by the potter over his clay; that he creates the elect for salvation, and the reprobate for damnation, and forms the character of both so as to fit them for their respective destinies, with an absolutely irresistible and efficient sovereignty; that his ultimate end was in both cases his own glory, and that the value of the end justifies the use of the means, that is, of such means. To this I reply:—\par (1.) That it is absurd and nonsensical, as we have abundantly seen, to talk of creating moral character, either good or bad, by an irresistible efficient sovereignty. This is naturally impossible, as it implies a contradiction. Moral character must be the result of proper, voluntary action, and the moral character of the vessels of wrath or of mercy neither is, nor can be, formed by any irresistible influence whatever.\par (2.) It is not said nor implied in the passage under consideration, that the character of the vessels of wrath was created, or that God had any such agency in procuring their character, as he has in forming the character of the vessels of mercy. Of the vessels of wrath it is only said they are “fitted to destruction,†that is, that their characters are adapted for hell; while of the vessels of mercy it is said “which he had afore prepared unto glory.†The vessels of wrath are fitted, or had fitted themselves to destruction, under the light and influence that should have made them holy. The vessels of mercy God had, by the special grace and influence of the Holy Spirit, engaging and directing their voluntary agency, afore prepared for glory.\par (3.) But the lump spoken of in the text contemplates, not the original creation of men, nor the forming or creating in them of a wicked character. But it manifestly contemplates them as already existing as the potter's clay exists; and not only as existing, but also as being sinners. God may reasonably proceed to form out of this lump vessels of wrath or of mercy, as seems wise and good unto him. He may appoint one portion to honor and another to dishonor, as is seen by him to be demanded by the highest good.\par (4.) The passage under consideration cannot, in any event, be pressed into the service of those who would insist, that the destruction of the reprobate is chosen for its own sake, and therefore implies malevolence in God. Hear what it says: “What if God, willing to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?†Here it appears, that he designed to show and make known his attributes. This cannot have been an ultimate, but must have been a proximate, end. The ultimate end must have been the highest glory of himself, and the highest good of the universe, as a whole. If God willed thus to make known his holiness and his mercy, for the purpose of securing the highest good of the universe, who has a right to say, What doest thou? or Why doest thou thus?\par 3. Another objection is, if God knew that they would be reprobate or lost, why did he create them? If he knew that such would be the result, and yet created them, it follows that he created them to destroy them. I reply:—\par This objection has been already answered, but for the sake of perspicuity I choose here to answer it again.\par From the admitted fact, that God knew when he created them just what their destiny would be, it does not follow that their destruction was the end for which he created them. He created them, not for their sin and destruction as an ultimate end, but for another and a good end, notwithstanding his foreknowledge of their sin and ultimate ruin.\par 4. It is further objected, that if God designed to make known his attributes, in the salvation of the vessels of mercy, and in the destruction of the vessels of wrath, he must have designed their characters as well as their end, inasmuch as their characters are indispensable conditions of this result.\par I reply, that it is true, that the characters of both the vessels of wrath and of mercy must have been in some sense purposed or designed by God. But it does not follow that he designed them both in the same sense. The character of the righteous he designed to beget, or induce by his own agency; the character of the wicked he designed to suffer him to form for himself. He doubtless designed to suffer the one rather than to interfere, in such manner and form as would prevent sin, seeing as he did, that, hateful as it was in itself, it could be overruled for good. The other he designed to produce, or rather induce, both on account of the pleasure he has in holiness, and also for the sake of its bearings on the subject of it, and upon the universe.\par 5. To the doctrine of this lecture it is further objected, that if one is a reprobate it is of no use for him to try to be saved. If God knows what he will be in character, and designs his destruction, it is impossible that it should be otherwise than as God knows and designs, and therefore one may as well give up in despair first as last.\par (1.) To such an objector I would say, you do not know that you are a reprobate, and therefore you need not despair.\par (2.) If God designs to cast you off, though you cannot know this, it is only because he foresees that you will not repent and believe the gospel; or in other words, for your voluntary wickedness. He foreknows that you will be wicked simply because you will be, and not because his foreknowledge makes you so. Neither his foreknowledge respecting your character, nor his design to cast you off, in consequence of your character, has any agency in making you wicked. You are therefore perfectly free to obey and be saved, and the fact that you will not, is no reason why you should not.\par (3.) You might just as reasonably make the same objection to every thing that takes place in the universe. Everything that did, or will, or can occur, is as infallibly known to God, as the fact of your wickedness and destruction is. He also has a fixed and eternal design about everything that ever did or will occur. He knows how long you will live, where you will live, and when and where you will die. His purposes respecting these and all other events are fixed, eternal, and unchangeable. Why, then, do you not live without food and say, I cannot make one hair black or white; I cannot die before my time, nor can I prolong my days beyond the appointed time, do what I will; therefore, I will take no care of my health? No; this would be unreasonable.\par Why not also apply this objection to everything, and settle down in despair of ever doing or being anything, but what an irresistible fate makes you? The fact is, that the true doctrine, whether of election or reprobation, affords not the least countenance to such a conclusion. The foreknowledge and designs of God respecting our conduct or our destiny, do not in the least degree interfere with our free agency. We, in every case, act just as freely as if God neither knew nor designed anything about our conduct. Suppose the farmer should make the same objection to sowing his seed, and to doing anything to secure a crop; what would be thought of him? And yet he might with as much reason, since he can plead the foreknowledge and designs of God, as an excuse for doing nothing to secure his salvation. God as really knows now whether you will sow and whether you will have a crop, and has from eternity known this, as perfectly as he ever will. He has either designed that you shall, or that you shall not, have a crop this year, from all eternity; and it will infallibly come to pass just as he has foreseen and designed. Yet you are really just as free to raise a crop, or to neglect to do so, as if he neither knew nor designed anything about it.\par The man who will stumble either at the doctrine of election or reprobation, as defined and maintained in these lectures, should, to be consistent, stumble at everything that takes place, and never try to accomplish anything whatever; because the designs and the foreknowledge of God extend equally to everything; and unless he has expressly revealed how it will be, we are left in the dark, in respect to any event, and are left to use means to accomplish what we desire, or to prevent what we dread, as if God knew and designed nothing about it.\par 6. But it is objected, that this is a discouraging doctrine, and liable to be a stumbling-block, and therefore should not be inculcated. I answer—\par (1.) It is taught in the Bible, and plainly follows also from the attributes of God, as revealed in the reason. The scriptures that teach it are not less likely to be a snare and a stumbling-block, than are the definition and explanation of the doctrine.\par (2.) The proper statement, explanation, and defence of the doctrines of election and reprobation, are important to a proper understanding of the nature and attributes of God.\par (3.) The scriptures that teach these doctrines are often subjects of cavil, and sometimes of real difficulty. Religious teachers should, therefore, state these doctrines and explain them, so as to aid the inquirer after truth, and stop the mouths of gainsayers.\par (4.) Again, these doctrines have often been so mis-stated and perverted as to make them amount to an iron system of fatalism. Many souls have heard or read these perversions, and greatly need to be enlightened upon the subject. It is therefore all the more important, that these truths should find a place in religious instruction. Let them be understood, properly stated, explained, and defended, and they can no more be a stumbling-block, than the fact of God's omniscience can be so.\par}¨ {\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLIX.\plain\par \fs30\b PERSEVERANCE PROVED.\plain\par 2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: \v \v0 2 Tim. i. 12\v #620010120000-620010120000\v0 : “For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.†Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected to persevere and be saved only because they believed in the ability and willingness of God to keep them from falling. Again: \v \v0 Rom. xiv. 4\v #520140040000-520140040000\v0 : “Who art thou that judgest another man's servant; to his own master he standeth or falleth; yea, he shall be holden up, for God is able to make him stand.†Again, \v \v0 Phil. iii. 21\v #570030210000-570030210000\v0 : “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.†Again, \v \v0 Eph. iii. 20\v #560030200000-560030200000\v0 : “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.†Again, \v \v0 Jude 24\v #720010240000-720010240000\v0 : “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.†Again, \v \v0 2 Cor. ix. 8\v #540090080000-540090080000\v0 : “And God is able to make all grace abound towards you; that ye, always having all sufficiency in all things, may abound to every good work.†\v \v0 Eph. i. 18\v #560010180000-560010200000\v0 : The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. 19. And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, 20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.†Again, \v \v0 Heb. vii. 25\v #650070250000-650070250000\v0 : “Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever lived) to make intercession for them.†These and many other passages prove beyond a doubt that God is able to preserve his saints.\par 3. God is not only able to keep all that conic to Christ, or all true Christians, but he is also willing. But Christ has settled this question, as we have seen.\par \v \v0 John vi. 37\v #500060370000-500060400000\v0 : “All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. 38. For I came down from heaven, not to do my own will, but the will of him that sent me; 39. And this is the Father' s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.â€\par Here, then, we have just seen these two points settled, namely, that God is able to save all saints, or all who at any time truly believe and come to Christ; and, that he is willing, or wills to do it. Now if he is both able and willing to keep and save all the saints, he certainly will do it.\par But here I know it will be objected, that by this course of argument, the doctrine of universal salvation may be established. The Bible, it is said, represents God as both able and willing to save all men, and if his being both able and willing to save the saints, proves that they will all be saved, it follows that his being able and willing to save all men proves that all men will be saved. But the cases are not parallel; for God nowhere professes ability to save all men, but on the contrary, disclaims such ability, and professes to be unable to save all men; that is, he cannot, under the circumstances, wisely save them, nor can he wisely do any more for saints or sinners than he does. No passage can be found in the Bible, in which God asserts his ability to save all men. The passages that affirm that “God can do all things,†and that “nothing is too hard for the Lord,†and the like, cannot be understood as affirming God's ability to save all men. They do imply, that he has power to do whatever is an object of physical omnipotence; but to save sinners is not an object of physical power. Their salvation, if accomplished at all, must be brought about by a moral and persuasive influence, and not by the exercise of physical omnipotence. In the sense in which we can justly apply the terms ability and inability to this subject, God is really unable to do what it is unwise for him to do. He has an end in view. This end is the highest good and blessedness of universal being. This end can be accomplished only by the appropriate means, or upon certain conditions. These conditions include the perfect holiness of moral agents. If God cannot wisely use such means as will secure the conversion and sanctification of sinners, he cannot save them. That is, he is unable to save them. This he repeatedly professes to be unable to do.\par \v \v0 Ezek. xviii. 23\v #330180230000-330180230000\v0 : “Have I any pleasure at all that the wicked should die, saith the Lord God; and not that he should return from his ways, and live? \v \v0 32\v #330180320000-330180320000\v0 . For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye.â€\par \v \v0 Ezek. xxxiii. 11\v #330330110000-330330110000\v0 . “Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?â€\par \v \v0 Isa. v. 4\v #290050040000-290050040000\v0 : “What could have been done more to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?â€\par \v \v0 Hos. xi. 8\v #350110080000-350110080000\v0 : “How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.â€\par These are only specimens of the manner in which God speaks of his ability to save sinners, and to do more for the church or the world than he does. From such professions on the part of God, we are to understand him, as disclaiming ability to do more or otherwise than he does, in consistency with the highest good of being in general. Since the highest good of being in general is the end which he is aiming to secure, he “may justly be said to he unable to do whatever he cannot do in consistency with the use of those means that will secure this end.†God, therefore, does not affirm his ability to save all men, but fully disclaims any such ability, and professes to do, and to be doing, all that he can to save them. He professes to be perfectly benevolent and infinitely wise, and to be doing all that infinite wisdom and benevolence can do for sinners and for all men, and complains, that all he can do does not save, and will not save many of them.\par But with respect to the saints, he does expressly affirm his ability to keep them, in a sense that will secure their salvation. This we have seen. He does for them all that be wisely can, and does enough, as he expressly affirms, to secure their salvation. No one can attentively read and consider the passages relating to God's ability to save all men, and his ability to save his people, without perceiving, that the two cases are not parallel, but that in fact they are contrasts. He expressly affirms his ability to keep, to sanctify, and to save his elect children, whilst he repeatedly, either expressly, or by implication, disclaims ability to save all men.\par Again: the Bible nowhere represents God as willing the salvation of all men, in the same sense in which it represents him as willing the salvation of Christians, or of his elect. Such passages as the following are specimens of God's professions of willingness to save all men.\par \v \v0 1 Tim. ii. 4\v #610020040000-610020040000\v0 : “Who will have all men to be saved, and to come unto the knowledge of the truth.â€\par \v \v0 John iii. 16\v #500030160000-500030170000\v0 . “For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.â€\par \v \v0 2 Peter iii. 9\v #680030090000-680030090000\v0 : “The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.â€\par These and similar passages teach that God wills the salvation of all men, only in the sense of desiring it. This we know from the fact, that he nowhere intimates a willingness, in the sense of a design or intention, to save all men; but on the contrary, plainly reveals an opposite purpose or design; that is, he reveals the fact, that he cannot, shall not, and of course, does not, expect or design to save all men. By the profession of a willingness to save all men, we can therefore justly understand him to mean, only that he desires the salvation of all men, and that he would secure their salvation if he wisely could. This is all that we can understand him as affirming, unless we would accuse him of self-contradiction.\par But he professes a willingness to save his elect, or in other words, all regenerate persons, or all believers in Christ, and all whoever will truly believe in him, in the sense of purposing or designing to save them. This is most manifest from the scriptures we have already examined, and this will still further appear from the passages to be examined.\par We have seen that the Father has given a certain number to Christ, with express design to secure their salvation; that he has committed to him all the requisite power and influences to save them, and that they will actually be saved. Nothing like this can be found in the Bible, respecting any other class of men whatever. This objection, then, is without foundation, and the argument from the ability and willingness of God to save his saints, remains in full force and conclusiveness.\par 4. Again: Christ expressly prayed for all believers, and in a manner that secures their being kept and saved:—\par \v \v0 John xvii. 2\v #500170020000-500170020000\v0 : “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. \v \v0 6\v #500170060000-500170140000\v0 . I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me; and they have kept thy word. 7. Now they have known that all things whatsoever thou hast given me are of thee;. 8. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine. 10. And all mine are thine, and thine are mine; and I am glorified in them. 11. And now I ant no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition, that the scripture might be fulfilled. 13. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. \v \v0 20\v #500170200000-500170240000\v0 . Neither pray I for these alone, but for them also which shall believe on me through their word. 21. 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 the world may believe that thou hast sent me. 22. And the glory which thou gavest me, I have given them; that they may be one, even as we are one. 23. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. 24. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world.â€\par Now observe, that in this most affecting prayer Christ says,—\par (1.) \v \v0 Verse 2\v #500170020000-500170020000\v0 . “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.†We have seen, that, in the 6th chapter of this book Christ expressly teaches, that all are given to him that come to him by the Father.\par (2.) He proceeds to affirm, that he had in the exercise of this power kept in his Father's name all who had been given, and had come to him, and had lost none.\par (3.) He asks the Father henceforth to keep them in his own name, as he was about to leave them, as to his bodily presence. He says, \v \v0 verse 15\v #500170150000-500170150000\v0 , “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.†Again, he says, \v \v0 20-24\v #500170200000-500170240000\v0 : “Neither pray I for these alone, but for them also which shall believe on me through their word. 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 the world may believe that thou hast sent me. And the glory which thou gayest me I have given them; 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; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world.â€\par Now, as surely as Christ's prayer is answered, all believers will be saved; that is, at least all who ever have believed, or ever will believe, subsequent to the offering of this prayer. But Christ's prayers are always answered.\par To this it is objected, that a part of this same prayer is not answered, and of course never will be. It is said, for example, that in the \v \v0 21st verse\v #500170210000-500170210000\v0 he prays for the union of all believers, which has been far enough from having been answered. The verse reads, “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 the world may believe that thou hast sent me.†Here he explains the sense in which he prays that all believers may be one, not that they should be all of one denomination or creed, but that they should possess one and the same spirit; that the same spirit that united the Father and the Son, that is, the Holy Spirit, who is in the Father and the Son, might also be in all Christians. This is plainly his meaning; and that this is true of all real Christians, that they possess the Holy Spirit, or the Spirit that dwells in the Father and the Son, no one can doubt who understands and believes his Bible.\par But it is objected again, that Christ prayed to be delivered from crucifixion, and his prayer was not answered.\par I reply, that he did not pray for this, if at all, unqualifiedly. He says, if it be possible, nevertheless, not as I will, but as thou wilt.†If it were the pains of the cross from which his soul shrunk in the garden, and from which he desired, if possible, to be excused, it is plain that he did not pray unqualifiedly to be delivered; but, on the contrary, submitted the question to the will of his Father. But in the prayer, in \v \v0 John 17\v #500170010000-500170260000\v0 , he made no such condition. He knew that in this case it was his Father's will to grant his request. Of this he had expressly informed his disciples, as we have seen; that is, that it was his Father's will to keep and save all who were given to Christ, and had been drawn by the Father to Christ. The Spirit of this petition accords precisely with his teaching upon the subject. He had taught before that all believers would be kept and saved, and that this was his Father's will; now, could he, either expressly or impliedly, in this prayer, put in the condition that was in the prayer just referred to, namely, “If it be thy will?†But, although what has been said is a full answer to the assertion that Christ's prayers were not always answered, it may be, for some minds, important to say, that it is far from being certain that Christ prayed to be delivered from crucifixion.\par But be this as it may, we are to remember that Christ expressly affirms, that his Father always hears, that is, answers his prayers.\par \v \v0 John. xi. 42\v #500110420000-500110420000\v0 : “And I knew that thou Nearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.â€\par Again, Paul says of Christ, \v \v0 Heb. vii. 25\v #650070250000-650070250000\v0 : “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.â€\par Here he asserts, that Christ is able to save unto the uttermost all that come unto God by him, seeing he always lives to make intercession for them. This, as plainly as possible, implies that his intercessions are all-prevailing. Indeed, as he is the mediator, they must be.\par Now let us consider how far we have advanced in establishing the perseverance and final salvation of all believers.\par (1.) We have seen, that all the elect to salvation will be saved.\par (2.) That all true believers are of this number.\par (3.) That God and Christ are able to keep them from apostasy, and save them.\par (4.) That he is willing or wills to do it.\par (5.) That Christ expressly prayed for the perseverance and final salvation of all believers.\par (6.) That he prayed in express accordance with the revealed will of his Father; and—\par (7.) That his prayers always prevail and are answered.\par In Christ's prayer in John, chap. xvii., he expressly affirms that he did not pray for the world, that is, for all men. He prayed only for those whom the Father had given him. For these he prayed, not merely that God would save them upon condition of their perseverance, but that God would keep them from the evil that is in the world, and save them, and make them one, in the sense, that one Spirit should be in them all. He asked manifestly the same things for all that in future believe, that he asked for those who had already believed.\par Should I proceed no further the argument is complete, and the proof conclusive. But since this doctrine is so abundantly taught, either expressly or impliedly, in the Bible, I proceed to the consideration of a number of other passages which will throw still further light on the subject.\par 5. Christ expressly and designedly teaches this doctrine.\par \v \v0 John vi. 39\v #500060390000-500060400000\v0 : “And this is the Father' s will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. \v \v0 47\v #500060470000-500060470000\v0 . Verily, verily, I say unto you, He that believeth on me hath everlasting life. \v \v0 51\v #500060510000-500060510000\v0 . I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world.â€\par Here he expressly teaches, as we have before seen, that it is his Father's will, that all believers, or all who at any time believe, (for this is plainly his meaning,) shall be saved; that he should lose none of them, but as we have seen, \v \v0 John xvii. 2\v #500170020000-500170020000\v0 , should give them eternal life. Then he claims ability to keep and save them agreeably to his Father's will. This, remember, respects all believers, or all who are given to Christ, who, we have learned, are the same persons.\par Again: \v \v0 John x. 27\v #500100270000-500100290000\v0 : “My sheep hear my voice, and I know them, and they follow me: 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father which gave them me, is greater than all; and none is able to pluck them out of my Father' s hand.â€\par The whole connection shows, that Christ intended to teach the certainty of the salvation of all his sheep, or of all the elect, or, which is the same, of all true believers. But, to this it is objected, that none are sheep any longer than they remain obedient, and therefore the assertion that he will save the sheep, does not secure those who at any time sin. But I reply, that Christ recognizes all the elect as his sheep, whether converted, or whether in a state of temporary backsliding, or not. He represents his sheep as hearing his voice, and as following him, and those who are not of his sheep as not hearing his voice, and as not following him, \v \v0 John x. 16\v #500100160000-500100160000\v0 : “And other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. \v \v0 26\v #500100260000-500100260000\v0 . But ye believe not, because ye are not of my sheep, as I said unto you.â€\par Again, \v \v0 Matt. xviii. 12\v #470180120000-470180140000\v0 : “How think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.â€\par The design of this parable is to teach the doctrine I am defending. If not, what is its design? This is a full answer to the objection, that no one is recognized as a sheep who has gone astray.\par But again, it is said, that although no one else can pluck the sheep out of the Father's hand, yet we can do it ourselves. I grant that we can by natural possibility; but this objection is good for nothing, for Christ expressly says, \v \v0 John x. 27\v #500100270000-500100290000\v0 : “My sheep hear my voice, and I know them, and they follow me: 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father' s hand.â€\par Not only is no one able to pluck them out of his Father's hand, but Christ gives unto them eternal life, and they shall never perish. This implies, that while they might or are able to apostatize and be lost, yet, as a matter of fact, they never will. What could be made out of all he says of himself as a shepherd in this passage, if, after all, he loses some of his sheep? Let any one ponder the whole chapter and see.\par 6. Another argument, in support of the doctrine under consideration, I deduce from the fact, that Paul, an inspired apostle, believed it.\par \v \v0 Phil. i. 1\v #570010010000-570010060000\v0 : “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons; 2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3. I thank my God upon every remembrance of you, 4. (Always in every prayer of mine for you all making request with joy,) 5. For your fellowship in the gospel, from the first day until now. 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.\par Here the apostle represents himself as giving thanks for all the saints at Philippi, upon the ground of his confidence that he who had begun a good work in them would perform, or perfect it, until the day of Christ. His confidence did not rest in them, but in the faithfulness of Christ. He did not express a confidence, that they would of themselves persevere, but that he who had begun a good work in them, would carry it on: that is, that he would so work in them as to keep them, and as to secure their perseverance to the end. This he expected with respect to all the saints at Philippi. But if he believed this of all the saints at that place, it is plainly and fairly inferable that he believed it, simply because he expected this, as to all true saints. He does not intimate, that he expected this because of any peculiarity in their case,—that is, not because they were better than other saints, or that God would do more for them than for others. He seems plainly to have expressed this confidence, upon the ground of his expectation, that he who begins a good work in any saint, will carry it on and perfect it until the day of Christ. Should it be said, that Paul intended merely to express the conviction or opinion of a good man, that the Philippian saints would be saved, but that he did not intend to utter this as the voice of inspiration; I reply, that Paul plainly expresses a confidence that they would all be saved, and that God would perfect the work which he had begun. Now, how came he by this confidence? He was an inspired man. If inspiration had taught him that real saints do fall away and are lost, how could he consistently express so thorough a persuasion, that all the saints at Philippi would be saved? If Paul believed in the perseverance of the saints, it must be true, or he was deceived in respect to this important doctrine. But is it not safe to trust Paul's opinion of this doctrine? If any one is disposed to contend, that we cannot with strict justice infer that Paul believed the same in respect to God's perfecting the work in all saints, that he believed in respecting the Philippians, I will not contend with him with respect to this. It is, however, clear, that Paul no where in this epistle, nor elsewhere, intimates that he had higher expectations in regard to the salvation of the Philippians, than he had in respect to the salvation of all true saints. In writing to the churches, the apostles appear to have regarded and spoken of all true saints as the elect-children of God. They seem to represent the salvation of all such persons as certain, but always keeping in mind and holding forth, either expressly or by way of implication, the nature of this certainty, that it was conditioned upon the right and persevering use of their own agency. They consequently constantly endeavor to guard the churches against delusion, in regard to their being real saints, and admonish them to prove themselves in this respect, and also warn them against the supposition, that they can be saved, without actual perseverance in faith and obedience to the end of life.\par 7. The apostles seemed to regard the conversion of sinners as an evidence that God designed to save them, or that they were of the elect:—\par \v \v0 Acts ii. 47\v #510020470000-510020470000\v0 : “Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved.â€\par \v \v0 Acts xiii. 48\v #510130480000-510130480000\v0 . “And when the Gentiles heard this, they were glad and glorified the word of the Lord; and as many as were ordained to eternal life, believed.â€\par In these passages as elsewhere, the conversion of sinners is spoken of as settling the question of their salvation. But if true saints do fall from grace and perish, why should the inspired writers so often express themselves, as if they regarded the regeneration of a person as an indication that he is one of the elect, and as securing his salvation?\par So common is it for Christ and the apostles to speak of regeneration as settling the question of the salvation of those who are regenerated, that great multitudes have overlooked the fact, that there was any other condition of salvation insisted on in the Bible. When the jailor demanded of Paul and Silas what he should do to be saved, Paul replied to him, “Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house.â€\par Here, as is common in the Bible, faith is spoken of as if it were the sole condition of salvation. Repentance, faith, regeneration, etc., are often, as every student of the Bible knows, spoken of as if they were the only conditions of salvation. Now, it seems to me, that this could not, and ought not to be, if there is not a certain connection of some sort between real conversion and eternal salvation. It is true, the necessity of perseverance to the end is often mentioned and insisted upon in the Bible as a condition of salvation, just as might be expected when we consider the nature of the certainty in question. If there is not, however, a certain connection between true regeneration, or faith, or repentance and salvation, it seems to me incredible, that we should so often find faith, and repentance, and conversion spoken of as if they secured salvation.\par Those who believe are represented as already having eternal life, as not coming into condemnation, but as having passed from death unto life. The following passages are specimens of the manner in which the scriptures speak upon this subject.\par \v \v0 John i. 12\v #500010120000-500010130000\v0 : “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.â€\par \v \v0 John iii. 36\v #500030360000-500030360000\v0 : “He that believeth on the Son hath everlasting life. and he that believeth not the Son shall not see life; but the wrath of God abideth on him. \v \v0 16\v #500030160000-500030160000\v0 . For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. \v \v0 18\v #500030180000-500030180000\v0 . He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.â€\par \v \v0 John iv. 14\v #500040140000-500040140000\v0 : “But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life.â€\par \v \v0 John v. 24\v #500050240000-500050240000\v0 : “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.â€\par \v \v0 John vi. 37\v #500060370000-500060370000\v0 : “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. \v \v0 40\v #500060400000-500060400000\v0 . And this is the will of him that sent me, That every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day. \v \v0 45\v #500060450000-500060450000\v0 . It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 47. Verily, verily, I say unto you, He that believeth on me hath everlasting life.â€\par \v \v0 Acts ii. 38\v #510020380000-510020380000\v0 : “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost.â€\par \v \v0 Mark xvi. 15\v #480160150000-480160160000\v0 : “And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.â€\par Now it seems to me, that this numerous class of passages strongly imply that there is a certain connection of some sort between coming to Christ, receiving Christ, etc., and eternal life. Observe, I do not contend that perseverance in faith and obedience is not also a condition of salvation, but on the contrary, that it actually is. Nor do I contend that such like representations as the above, settle the question that all who at any time repent, believe, or come to Christ, will be saved. The thing which I here intend is, that this class of texts is just what we might expect, if the fact of regeneration were certainly connected with salvation, and just what it seems they ought not to be, in case this were not true.\par To this it is objected, that many who attended on Christ' s ministry are represented from time to time as believing, of whom it is almost immediately said, that they turned back and walked no more with him. I answer, that the Bible manifestly recognizes different kinds of faith, such as an intellectual faith, a faith of miracles, and the faith of the heart. The following are specimens of the Bible treatment of this subject:\par \v \v0 Acts viii. 13\v #510080130000-510080130000\v0 : “Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. \v \v0 21\v #510080210000-510080210000\v0 . Thou hast neither part nor lot in. this matter: for thy heart is not right in the sight of God.â€\par \v \v0 James ii. 19\v #660020190000-660020190000\v0 : “Thou believest that there is one God; thou doest well: the devils also believe and tremble.â€\par These and many other passages manifestly speak of an intellectual faith, or of a simple conviction of the truth.\par \v \v0 Matt. vii. 22, 23\v #470070220000-470070220000#470070230000-470070230000\v0 ; \v \v0 1 Cor. xiii. 1, 2\v #530130010000-530130010000#530130020000-530130020000\v0 , are specimens of the manner in which the faith of miracles is represented.\par See \v \v0 Rom. x. 9, 10, 11\v #520100090000-520100090000#520100100000-520100100000#520100110000-520100110000\v0 ; \v \v0 Acts viii. 37\v #510080370000-510080370000\v0 ; \v \v0 Gal. v. 6\v #550050060000-550050060000\v0 . These and such like passages speak of evangelical faith, or the faith of the heart. When the multitude are spoken of as believing under Christ's instruction, or in view of his miracles, and then as going back and walking no more with him, we are doubtless to understand those passages as teaching simply, that they were at the time convinced of his Messiahship, and that they intellectually believed that he was what he professed to be. But their history seems to forbid the conclusion that they were truly regenerated, or that they had the true faith of the gospel.\par Again: John speaks of those who openly apostatized as if they had mot been true Christians: \v \v0 1 John ii. 19\v #690020190000-690020190000\v0 : “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.†Observe the force of the expressions, “They went out from us, but they were not of us;†that is, were not truly Christians. Why does he say so? He assigns the reason for this assertion: “for if they had been of us, they would have continued with us, but they went out that they might be made manifest that they were not all of us.†That is, a part of the professed disciples went out from the rest and returned to the world, that it might be made manifest who were and who were not Christians. I do not say, however, that this is indubitably taught in this passage; but it cannot be denied, that this is its most natural construction.\par 8. The inhabitants of heaven seem to believe that there is a certain connection between repentance and salvation.\par \v \v0 Luke xv. 7\v #490150070000-490150070000\v0 : “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.â€\par Now surely this joy is premature, unless they expect the penitent to be saved. If, after all, there is an uncertainty about the result, in their estimation, and if it may be, or there is a probability, that the penitent will fall, and suffer a vastly more aggravated damnation than if he had never been enlightened, one would think that they would at least suspend their triumph until the result was known. To be sure they might rejoice, if the sinner broke off temporarily from his sin, and rejoice at the bare prospect of his salvation; but to me this passage reads just as it might be expected to read, if they regarded repentance as certainly connected with ultimate salvation.\par Again: there are several parables that seem to take the perseverance of the saints for granted, or to assume its truth. The one immediately preceding the verse upon which I have just remarked is one of them.\par \v \v0 Luke xv. 3\v #490150030000-490150070000\v0 : “And he spake this parable unto them saying: 4. What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5. And when he hath found it, he layeth it on his shoulders, rejoicing. 6. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.â€\par Now, why this joy at the return of a strayed or lost sheep, if there is no certainty, or scarcely any probability, that he will not stray again, and be finally lost with an aggravated destruction? Immediately following this is another parable of the same import.\par \v \v0 Luke xv. 8\v #490150080000-490150100000\v0 : “Either what woman, having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9. And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found that which was lost. 10. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.â€\par Here again it may be asked, why this great joy at finding the sinner, unless his conversion is to result in his salvation?\par I do not quote these passages as proving the doctrine in question, but only as specimens of the class of passages that seem to assume the truth of the doctrine, and as being just what might be expected, if the doctrine is true, and just what might not be expected if the doctrine is not true.\par To this it may be, and has been replied, that there are many passages that are just what we could not expect, if the perseverance of the saints were true. The following are relied upon as examples of this class:—\par \v \v0 Heb. vi. 1\v #650060010000-650060060000\v0 : “Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God; 2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3. And this will we do if God permit. 4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; 5. And have tasted of the good word of God, and the powers of the world to come; 6. If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the son of God afresh, and put him to an open shame.â€\par \v \v0 Ez. xviii. 24\v #330180240000-330180240000\v0 : “But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.â€\par \v \v0 Ezek. xxxiii. 13\v #330330130000-330330130000\v0 : “When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it.â€\par \v \v0 Matt. x. 22\v #470100220000-470100220000\v0 : “And ye shall be hated of all men for my name's sake; but he that endureth to the end shall be saved.â€\par \v \v0 John xv. 6\v #500150060000-500150060000\v0 : “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.â€\par \v \v0 1 Cor. x. 12\v #530100120000-530100120000\v0 : “Wherefore let him that thinketh he standeth take heed lest he fall.â€\par \v \v0 Heb. iii. 6\v #650030060000-650030060000\v0 : “But Christ as a Son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. \v \v0 12\v #650030120000-650030140000\v0 . Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.â€\par \v \v0 Heb. iv. 1\v #650040010000-650040010000\v0 : “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. \v \v0 11\v #650040110000-650040110000\v0 . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.â€\par \v \v0 2 Peter i. 10\v #680010100000-680010100000\v0 : “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.â€\par In reply to this objection I remark, that instead of these passages being otherwise than might be expected if the doctrine in question were true, and therefore implying that the doctrine is not true, they are precisely what might be expected, if the doctrine as I have stated it, were true. If the certainty be but a moral certainty, even when the fact of conversion is settled beyond all doubt, or possibility of mistake, if the final salvation of the truly regenerate be as really conditioned upon perseverance as if there was no certainty about it; and if, moreover, the fact of conversion is seldom settled in this life beyond the possibility of mistake, then these passages, instead of implying any real uncertainty in regard to the final salvation of the saints, are just as and what might be expected, because they are just what is needed, upon the supposition, that the doctrine in question is true. They do not affirm that any true saints are, or will be, lost. They do imply the natural possibility, and, humanly speaking, the danger of such an event. They further imply, that without watchfulness and perseverance salvation is impossible. They also imply, that caution, warning, and threatening, are needed. They also imply, that some men, to say the least, are not certain of their own salvation, and that they do not certainly know that they are saints, beyond all possibility of mistake.\par Now, these things that are fairly implied in this class of passages are really true: hence these passages just meet the necessities of the church, and are therefore just what might be expected when all the facts in the case are considered. I do not intend that this class of passages imply the truth of the doctrine under consideration, but that they are consistent with it, and might be expected, if the doctrine, as I have stated it, be true.\par 9. Regeneration is represented as securing perseverance in obedience:—\par First, In those passages that make it the condition of salvation.\par Secondly, In those passages that expressly affirm, that the truly regenerated do not, and cannot, live in sin.\par \v \v0 1 John iii. 9\v #690030090000-690030090000\v0 : “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.â€\par \v \v0 1 John iv. 7\v #690040070000-690040070000\v0 : “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.â€\par \v \v0 1 John v. 1\v #690050010000-690050010000\v0 : “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat, loveth him also that is begotten of him. \v \v0 4\v #690050040000-690050040000\v0 . For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. \v \v0 18\v #690050180000-690050180000\v0 . We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.â€\par These and similar passages expressly teach the persevering nature of true religion, through the indwelling of the Holy Spirit: in other words, they teach that the truly regenerate do not sin, in the sense at least of living in anything like habitual sin. They teach, that with all truly regenerate souls, holiness is at least the rule, and sin only the exception; that instead of its being true, that the regenerate souls live a great majority of their days subsequent to regeneration in sin, it is true that they so seldom sin, that in strong language it may be said in truth, they do not sin. This language so strongly and expressly teaches that perseverance is an unfailing attribute of Christian character, that but for the fact that other passages constrain us to understand these passages as strong language used in a qualified sense, we should naturally understand them as affirming that no truly regenerate soul does at any time sin. But since it is a sound rule of interpreting the language of an author, that he is, if possible, to be made consistent with himself; and since John, in other passages in this same epistle and elsewhere, represents that Christians, or truly regenerate persons, do sometimes sin; and since this is frequently taught in the Bible, we must understand these passages just quoted as only affirming a general and not a universal truth; that is, that truly regenerate persons do not sin anything like habitually, but that holiness is the rule with them, and sin only the exception. Certainly these passages cannot be reasonably understood as affirming and meaning less than this. I know that it has been said, that being born of God is used by John in these cases in a higher sense, and as meaning more than simple conversion or regeneration, as representing a higher state than can be predicated of all true Christians. But observe, he especially affirms that all who truly believe are born of God.\par Again: Christ speaks as if he regarded those only as having truly believed who persevere in obedience. \v \v0 John viii. 31\v #500080310000-500080310000\v0 : “Then said Jesus to those Jews which believed on him, if ye continue in my word, then are ye my disciples indeed.â€\par The parable of the sower appears to have been designed expressly to teach the persevering nature of true religion. \v \v0 Luke viii. 5\v #490080050000-490080080000\v0 : “A sower went out to sow his seed: and as he sowed, some fell by the way side, and it was trodden down, arid the fowls of the air devoured it. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7. And some fell among thorns; and the thorns sprang up with it, and choked it. 8. And other fell on good ground, and sprang up, and bare fruit a hundred fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. \v \v0 11\v #490080110000-490080150000\v0 . Now the parable is this: The seed is the word of God. 12. Those by the way side arc they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13. They on the rock are they, which, when they hear, receive the word with joy; and these have no met, which for a while believe, and in time of temptation fall away. 14. And that which fell among thorns are they, which when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. 15. But that on the good ground are they, which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.â€\par If this parable was not designed to distinguish true religion from its counterfeits, and to illustrate the persevering nature of true religion, I do not know, and cannot conceive, what was its design. I need not enlarge upon it. Let any one read and consider the parable for himself.\par Again: the parable of the leaven seems designed also to teach the progressive and persevering nature of true religion.\par \v \v0 Matt. xiii. 33\v #470130330000-470130330000\v0 : “Another parable spake he unto them: the kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.â€\par This parable I understand to represent or teach the aggressive nature of true faith and piety, as it exhibits itself both in the hearts and lives of individual Christians, and also as it progresses and extends itself in the world. It is in its nature persevering and aggressive, and when it once truly exists, it will through grace triumph. When I speak of the persevering nature of true religion, I do not mean, that religion as it exists in the hearts of the saints in this life would of itself, if unsupported by the grace and indwelling Spirit of God, prevail and triumph over its enemies; but the thing intended is, that through the faithfulness of God, he that has begun or shall begin a good work in any heart, will perfect it until the day of Jesus Christ. The persevering character of true religion is owing to the indwelling Spirit of God.\par This leads me to remark again, that repentance is made the condition of receiving the Holy Spirit; and when this Spirit is received, it is with the express promise and pledge that he shall abide in the heart for ever.\par \v \v0 John vii. 37\v #500070370000-500070390000\v0 : “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. 39. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.â€)\par Here we learn that water represents the Holy Spirit. This is abundantly taught in the Bible. Now let us hear what Christ said to the woman of Samaria.\par \v \v0 John iv. 13\v #500040130000-500040140000\v0 : “Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again. 14. But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life.â€\par The prominent truth taught in this text is, that whosoever shall drink of this water shall never thirst. In this particular respect the Saviour contrasts it with the water of Jacob's well, and says, \v \v0 13, 14\v #500040130000-500040140000\v0 : “Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.†This Christ plainly states as a fact.\par That is, he shall never perish for lack of this Spirit or water, but it shall abide in him, and spring up into eternal life. The Spirit shall remain in him, and secure him against falling and perishing. The fact that the Spirit shall abide with and in all who ever receive him, and shall prevail to secure their salvation, seems to be plainly taught in this passage.\par Again, \v \v0 Rom. viii. 9\v #520080090000-520080110000\v0 : “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.â€\par Here it is expressly declared, that none are Christians who have not the Holy Spirit, or Spirit of Christ, and that they who are Christ's do not walk after the flesh, but after the Spirit; that they who are Christ's have crucified, that is killed, the lusts of the flesh. This is the real character of all true saints. Such like passages, observe, are designed to distinguish true religion from its counterfeits, and to teach that perseverance in true obedience is a characteristic of all real saints.\par 10. Christ represents it as impossible to deceive the elect. \v \v0 Matt. xxiv. 24\v #470240240000-470240240000\v0 : We have seen that the elect unto salvation include all true Christians; that is, that all Christians are the elect children of God. They have come to Christ. Observe, the Saviour himself teaches, as we have seen:\par (1.) That no one can come to, or believe in him, unless the Father draw him.\par (2.) That the Father draws those, and only those to Christ, whom he has given to him.\par (3.) That all whom the Father has given to him shall come to him, and of those that come to him he will lose none, but will raise them up at the last day.\par \v \v0 John vi. 44\v #500060440000-500060450000\v0 : “No man can come to me except the Father which hath sent me, draw him; and I will raise him up at the last day. 45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. \v \v0 39\v #500060390000-500060400000\v0 . All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38. For I came down from heaven not to do mine own will, but the will of him that sent me. 37. And this is the father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son and believeth on him may have everlasting life; and I will raise him up at the last day.â€\par False theories are represented as permitted to test the piety of true and false professors. \v \v0 1 Cor. xi. 19\v #530110190000-530110190000\v0 : “For there must be also heresies among you, that they which are approved may be made manifest among you.†Those that are of the elect, or are true children of God, will not follow heresies. Christ says, \v \v0 John x. 4, 6\v #500100040000-500100040000#500100060000-500100060000\v0 : “And when he putteth forth his own sheep, he goeth before them, and the sheep follow him; for they know his voice. \v \v0 9\v #500100090000-500100090000\v0 . And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. \v \v0 27\v #500100270000-500100280000\v0 . My sheep hear my voice, and I know them, and they follow me. 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand.â€\par But those who are not true believers will not, and do not hear and know his voice, and follow him. \v \v0 John x. 26\v #500100260000-500100260000\v0 : “But ye believe not, because ye are not of my sheep, as I said unto you.â€\par 11. The eighth chapter of Romans seems to settle the question, or rather is of itself a clear proof of the doctrine we are examining. We need to read and ponder prayerfully the whole chapter, to apprehend distinctly the scope of the apostle's teaching upon this subject. He had in the seventh chapter been dwelling upon and portraying a legal experience. He begins this eighth chapter by asserting, \v \v0 Rom. viii. 1\v #520080010000-520080180000\v0 : “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit. 5. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. 6. For to be carnally minded is death; but to be spiritually minded is life and peace. 7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. 8. So then they that are in the flesh cannot please God. 9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. 10. And if Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14. For as many as are led by the Spirit of God, they are the sons of God. 15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16. The Spirit itself beareth witness with our spirit, that we are the children of God: 17. And if children, then heirs; heirs of God and joint heirs with Jesus Christ: if so be that we suffer with him, that we may be also glorified together. 18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.â€\par Here he describes the character of true believers as distinguished from mere legalists, of whom he had been speaking. True believers, he here asserts, are justified; they are in Christ Jesus; they walk not after the flesh, but after the Spirit; the righteousness of the law is fulfilled in them, that is, the law is written in their hearts; they have the Spirit of Christ, the Spirit of adoption; the Spirit witnesses with their spirit that they are the adopted children of God; “If children, then heirs, heirs of God and joint heirs with Christ;†the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in them. \v \v0 Verse 24\v #520080240000-520080240000\v0 , he says: “For we are saved by hope; but hope that is seen, is not hope; for what a man seeth, why doth he yet hope for?â€\par He then proceeds to notice the ground of this hope: \v \v0 verses 26 and 27\v #520080260000-520080260000#520080270000-520080270000\v0 . “Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.†This, observe, he affirms to be true of all who are Christ's, or who are true believers. Of this Spirit he affirms the following things: (1.) That all Christians possess this Spirit. (2.) That this Spirit bears witness with the spirits of Christians that they are the children of God. (3.) That he makes intercession for the saints according to the will of God; that is, that he prays in them or excites them to pray, and to pray aright, for those things which it is the will of God to grant to them. He then in the \v \v0 28th verse\v #520080280000-520080280000\v0 says, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.†Here he represents those who love God, and those who are the called according to his purpose, as the same persons; and affirms, that we know that all things shall work together for their good. This he notices as a second ground of hope. He next proceeds to state, how we know that all things work together for the good of those that love God: or, which he regards as the same thing, to those who are the elect, called according to the election or purpose of God. He says, \v \v0 verse 29\v #520080290000-520080290000\v0 , “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren:†that is, we know it, because they are predestinated to be conformed to the image of his Son. Not if they will be, but to be, and therefore, all things must directly or indirectly contribute to this result. He then says, “Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.†That is, furthermore, we know this, and have good ground of hope from the fact, that whom he did predestinate to be conformed to the image of his Son, them, that is the same persons, he also called; and whom, that is, the same persons whom he had predestinated to be conformed to the image of his Son and had called, them he also justified; and whom he predestinated, and called, and justified, them, that is, the same persons, he also glorified.\par Here then, he concludes, is a firm foundation for the hope of which he had spoken, the grounds of which he had been pointing out. He accordingly proceeds to say in a spirit of triumph:—\par \v \v0 Rom. viii. 31\v #520080310000-520080340000\v0 : “What shall we then say to these things? If God be for us, who can be against us? 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33. Who shall lay anything to the charge of God's elect? It is God that justifieth. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.â€\par Here he says, “if God be for us, who can be against us?†and then proceeds to point out several other considerations that enter into this ground of confidence. All who love God are his elect. God justifies them, and who is he that condemns them? God is for them, and who shall be against them? God freely gave his Son for all of them, how much more shall he freely give them all things? If he did not withhold his Son, surely he would withhold nothing else from them that was necessary to secure their salvation. Furthermore, it was Christ that died, and still more and rather, that had risen again, and maketh intercession for them. If these things are so, we may well inquire:—\par \v \v0 Rom. viii. 35\v #520080350000-520080360000\v0 : “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36. (As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.)â€\par He then triumphantly affirms, \v \v0 verses 37-39\v #520080370000-520080390000\v0 : “Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.â€\par If Paul in the eighth of Romans does not settle the question, that all true saints will be saved, how could it be settled? Let us in few words sum up the argument, as he here presents it:—\par We are saved already in anticipation, or in hope; and only by hope, for as yet we have not received our crown. The grounds of this hope are, that we are in Christ Jesus, have the Spirit of Christ, Spirit of adoption. We walk not after the flesh, but after the Spirit. This Spirit witnesses that we are children and heirs of God. He makes intercession for us according to the will of God. We also know, that all things work together for good to them who love God, for they are the called according to his purpose. They who are called, that is, effectually called, are called in conformity with their predestination to be conformed to the image of God. Hence those who are thus predestinated are called, and justified, and glorified. Therefore, no one can lay anything to the charge of God's elect. God justifies, and who shall condemn them? Christ died for them, yea rather, has risen and makes intercession for them. God withheld not his Son, and of course will withhold from Christians nothing that is essential to secure their salvation. Wherefore he concludes, that nothing shall be able to separate us from the love of God.\par I know that to this it has been replied, that although nothing else can separate us from the love of God, yet we may separate ourselves from his love.\par To this I answer, true; we may, or can do so; but the question is, shall we, or will any of the elected and called do so? No, indeed; for this is the thing which the apostle intended to affirm, namely, the certainty of the salvation of all true saints. The apostle manifestly in this passage assumes, or affirms, that all who ever truly loved God are elect, or are chosen to be conformed to the image of his Son; and are called, and sanctified, and justified, in conformity with such predestination. If this is not his meaning, what is? If this is not his meaning, what ground of hope do we, after all, find in what he says? The apostle seems to have had the same thought in his mind in writing to the Hebrews.\par \v \v0 Heb. vi. 17\v #650060170000-650060200000\v0 : “Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us; 19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; 20. Whither the forerunner is for us entered, even Jesus, made a high-priest forever, after the order of Melchisedec.â€\par There are a great many other passages of scripture, of the same import as those I have quoted in support of this doctrine, as every one knows who has taken the trouble to examine for himself. But I have pursued this investigation far enough. If what has been said fails to satisfy any mind, it is presumed that nothing which might be added would produce conviction. I will therefore, after replying to some further objections, conclude the discussion of this subject.\par}èÔ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLV.\plain\par \fs30\b DIVINE SOVEREIGNTY.\plain\par In this discussion I shall endeavor to show,\par I. {\i What is not intended by the term }“{\i sovereignty}†{\i when applied to God}.\par It is not intended, at least by me, that God, in any instance, wills or acts arbitrarily, or without good reasons; reasons so good and so weighty, that he could in no case act otherwise than he does, without violating the law of his own intelligence and conscience, and consequently without sin. Any view of divine sovereignty that implies arbitrariness on the part of the divine will, is not only contrary to scripture, but is revolting to reason, and blasphemous. God cannot act arbitrarily, in the sense of unreasonably, without infinite wickedness. For him to be arbitrary, in the sense of unreasonable, would be a wickedness as much greater than any creature is capable of committing, as his reason or knowledge is greater than theirs. This must be self-evident. God should therefore never be represented as a sovereign, in the sense that implies that he is actuated by self or arbitrary will, rather than by his infinite intelligence.\par Many seem to me to represent the sovereignty of God as consisting in a perfectly arbitrary disposal of events. They seem to conceive of God as being wholly above and without any law or rule of action guiding his will by his infinite reason and conscience. They appear shocked at the idea of God himself being the subject of moral law, and are ready to inquire, Who gives law to God? They seem never to have considered that God is, and must be, a law unto himself; that he is necessarily omniscient, and that the divine reason must impose law on, or prescribe law to, the divine will. They seem to regard God as living wholly above law, and as disposed to have his own will at any rate, reasonable or unreasonable; to set up his own arbitrary pleasure as his only rule of action, and to impose this rule upon all his subjects. This sovereignty they seem to conceive of as controlling and disposing of all events, with an iron or adamantine fatality, inflexible, irresistible, omnipotent. “Who worketh all things after the counsel of his own will.†This text they dwell much upon, as teaching that God disposes all events absolutely, not according to his own infinite wisdom and discretion, but simply according to his own will; and, as their language would often seem to imply, without reference at all to the universal law of benevolence. I will not say, that such is the view as it lies in their own mind; but only that from the language they use, such would seem to be their idea of divine sovereignty. Such, however, is not the view of this subject which I shall state and defend on the present occasion.\par II. {\i What is intended by divine sovereignty}.\par The sovereignty of God consists in the independence of his will, in consulting his own intelligence and discretion, in the selection of his end, and the means of accomplishing it. In other words, the sovereignty of God is nothing else than infinite benevolence directed by infinite knowledge. God consults no one in respect to what shall be done by him. He asks no leave to do and require what his own wisdom dictates. He consults only himself; that is, his own infinite intelligence. So far is he from being arbitrary in his sovereignty, in the sense of unreasonable, that he is invariably guided by infinite reason. He consults his own intelligence only, not from any arbitrary disposition, but because his knowledge is perfect and infinite, and therefore it is safe and wise to take counsel nowhere else. It were infinitely unreasonable, and weak, and wicked in God to ask leave of any being to act in conformity with his own judgment. He must make his own reason his rule of action. God is a sovereign, not in the sense that he is not under law, or that he is above all law, but in the sense that he is a law to himself; that he knows no law but what is given him by his own reason. In other words still, the sovereignty of God consists in such a disposal of all things and events, as to meet the ideas of his own reason, or the demands of his own intelligence. “He works all things after the counsel of his own will,†in the sense that he formed and executes his own designs independently; in the sense that he consults his own infinite discretion; that is, he acts according to his own views of propriety and fitness. This he does, be it distinctly understood, without at all setting aside the freedom of moral agents. His infinite knowledge enabled him to select an end and means, that should consist with and include the perfect freedom of moral agents. The subjects of his moral government are free to obey or disobey, and take the consequences. But foreseeing precisely in all cases how they would act, he has laid his plan accordingly, so as to bring out the contemplated and desired results. In all his plans he consulted none but himself. But this leads me to say,—\par III. {\i That God is and ought to be an absolute and a universal sovereign}.\par By absolute, I mean, that his expressed will, in obedience to his reason, is law. It is not law because it proceeds from his arbitrary will, but because it is the revelation or declaration of the affirmations and demands of his infinite reason. His expressed will is law, because it is an infallible declaration of what is intrinsically fit, suitable, right. His will does not make the things that he commands, right, fit, proper, obligatory, in the sense, that should he require it, the opposite of what he now requires would be fit, proper, suitable, obligatory; but in the sense that we need no other evidence of what is in itself intrinsically proper, fit, obligatory, than the expression of his will. Our reason affirms, that what he wills must be right; not because he wills it, but that he wills it because it is right, or obligatory in the nature of things; that is, our reason affirms that he wills as he does, only upon condition, that his infinite intelligence affirms that such willing is intrinsically right, and therefore he ought to will or command just what he does.\par He is a sovereign in the sense that his will is law, whether we are able to see the reason for his commands or not, because our reason affirms that he has and must have good and sufficient reasons for every command; so good and sufficient, that he could not do otherwise than require what he does, under the circumstances, without violating the law of his own intelligence. We therefore need no other reason for affirming our obligation to will and to do, than that God requires it; because we always and necessarily assume, that what God requires must be right, not because he arbitrarily wills it, but because he does not arbitrarily will it: on the contrary that he has, and must have in every instance, infinitely good and wise reasons for every requirement.\par Some persons represent God as a sovereign, in the sense, that his arbitrary will is the foundation of obligation. But if this is so, he could in every instance render the directly opposite course from what he now requires, obligatory. But this is absurd. The persons just mentioned seem to think, that unless it be admitted that God's will is the foundation of obligation, it will follow that it does not impose obligation, unless he discloses the reasons for his requirements. But this is a great mistake. Our own reason affirms that God's expressed will is always law, in the sense that it invariably declares the law of nature, or discloses the decisions of his own reason.\par God must and ought to be an absolute sovereign in the sense just defined. This will appear if we consider:—\par 1. That his end was chosen and means decided upon, when no being but himself existed, and of course, there was no one to consult but himself.\par 2. Creation and providence are only the results, and the carrying out of his plans settled from eternity.\par 3. The law of benevolence, as it existed in the divine reason, must have eternally demanded of him the very course he has taken.\par 4. His highest glory and the highest good of universal being demand that he should consult his own discretion, and exercise an absolute and a universal sovereignty, in the sense explained: Infinite wisdom and goodness ought of course to act independently in the promotion of their end. If infinite wisdom or knowledge is not to give law, what or who shall? If infinite benevolence shall not declare and enforce law, what or who shall? God's attributes and relations render it obligatory upon him to exercise just that holy sovereignty we have ascribed to him.\par (1.) This sovereignty, and no other, he claims for himself.\par \v \v0 Ps. cxv. 3\v #230150030000-230150030000\v0 : “But our God is in the heavens; he hath done whatsoever he hath pleased.â€\par \v \v0 Ps. cxxxv. 6\v #230350060000-230350060000\v0 : “Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.â€\par \v \v0 Isa. lv. 10\v #290550100000-290550110000\v0 : “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; 11. So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.â€\par \v \v0 Matt. xi. 25\v #470110250000-470110260000\v0 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26. Even so, Father, for so it seemed good in thy sight.â€\par \v \v0 Rom. ix. 15\v #520090150000-520090180000\v0 : “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.â€\par \v \v0 Eph. i. 11\v #560010110000-560010110000\v0 : “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.â€\par (2.) Again: God claims for himself all the prerogatives of an absolute and a universal sovereign, in the sense already explained. For example, he claims to be the rightful and sole proprietor of the universe.\par \v \v0 1 Chron. xxix. 11\v #130290110000-130290110000\v0 : “Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all.â€\par \v \v0 Ps. 1. 10\v #230500100000-230500120000\v0 : “For every beast of the forest is mine, and the cattle upon a thousand hills; 11. I know all the fowls of the mountains; and the wild beasts of the field are mine. 12. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof.â€\par \v \v0 Ps. xcv. 5\v #230450050000-230450070000\v0 : “The sea is his, and he made it, and his hands formed the dry land. 6. O come, let us worship, and bow down, let us kneel before the Lord our Maker; 7. For he is our God, and we are the people of his pasture, and the sheep of his hand.â€\par \v \v0 Ps. c. 3\v #230030000000-230030000000\v0 : “Know ye that the Lord he is God, it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.â€\par \v \v0 Ezek. xviii. 4\v #330180040000-330180040000\v0 : “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sinneth it shall die.â€\par \v \v0 Rom. xiv. 8\v #520140080000-520140080000\v0 : “For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord' s.â€\par (3.) Again: God claims to have established the natural or physical laws of the universe.\par \v \v0 Ps. cxix. 90\v #231190900000-231190910000\v0 : “Thy faithfulness is unto all generations, thou hast established the earth, and it abideth. 91. They continue this day according to thine ordinances, for all are thy servants.â€\par \v \v0 Prov. iii. 19\v #240030190000-240030200000\v0 : “The Lord by wisdom hath founded the earth, by understanding hath he established the heavens. 20. By his knowledge the depths are broken up, and the clouds drop down the dew.â€\par \v \v0 Jer. xxxi. 35\v #300310350000-300310350000\v0 : “Thus saith the Lord, which giveth the sun for a light by day, and the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name.â€\par \v \v0 Jer. xxxiii. 25\v #300330250000-300330260000\v0 : “Thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; 26. Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy on them.â€\par (4.) God claims the right to exercise supreme authority.\par \v \v0 1 Chron. xxix. 11\v #130290110000-130290110000\v0 : “Thine, O Lord, is the greatness and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all.â€\par \v \v0 Ps. xlvii. 7\v #230470070000-230470070000\v0 : “For God is the king of all the earth, sing ye praises with understanding.â€\par \v \v0 Isa. xxxiii. 22\v #290330220000-290330220000\v0 : “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.â€\par (5.) God claims the right to exercise his own discretion in using such means, and in exerting such an agency as will secure the regeneration of men, or not, as it appears wise to him.\par \v \v0 Deut. xxix. 4\v #050290040000-050290040000\v0 : “Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.â€\par \v \v0 Jer. v. 14\v #300050140000-300050140000\v0 : “Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.â€\par \v \v0 Matt. xiii. 10\v #470130100000-470130100000\v0 : “And the disciples came, and said unto him, Why speakest thou to them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.â€\par \v \v0 Rom. ix. 22\v #520090220000-520090230000\v0 : “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.â€\par \v \v0 2 Tim. ii. 25\v #620020250000-620020250000\v0 : “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.â€\par (6.) God claims the right to try his creatures by means of temptation.\par \v \v0 Deut. xiii. 1\v #050130010000-050130030000\v0 : “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2. And the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other gods, which thou hast not known, and let us serve them; 3. “Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.â€\par \v \v0 1 Kings xxii. 20\v #110220200000-110220220000\v0 : “And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21. And there came forth a spirit, and stood before the Lord, and said, I will persuade him. 22. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so.â€\par \v \v0 Job ii. 3\v #220020030000-220020030000\v0 . “And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? And still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. \v \v0 7\v #220020070000-220020070000\v0 . So went Satan forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown.â€\par \v \v0 Matt. iv. 1\v #470040010000-470040010000\v0 : “Then was Jesus led up of the spirit into the wilderness to be tempted of the devil.â€\par (7.) God also claims the right to use all creatures, and to dispose of all creatures and events, so as to fulfil his own designs.\par \v \v0 2 Sam. vii. 14\v #100070140000-100070140000\v0 : “I will be his father, and he shall be my son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.â€\par \v \v0 2 Kings v. 1\v #120050010000-120050010000\v0 : “Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the Lord had given deliverance unto Syria; he was also a mighty man in valor, but he was a leper.â€\par \v \v0 Job i. 15\v #220010150000-220010150000\v0 : “And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I am escaped alone to tell thee. \v \v0 17\v #220010170000-220010170000\v0 . While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away; yea, and slain the servants with the edge of the sword; and I only am escaped to tell thee. And Job, said, Naked came I out of my mother' s womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.â€\par \v \v0 Isa. x. 5\v #290100050000-290100070000\v0 : “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation: 6. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. \v \v0 12\v #290100120000-290100120000\v0 . Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. \v \v0 15\v #290100150000-290100150000\v0 . Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.â€\par \v \v0 Ezek. xxiv. 14\v #330240140000-330240140000\v0 : “And I will lay my vengeance upon Edom by the hand of my people Israel; and they shall do in Edom according to mine anger, and according to my fury; and they shall know my vengeance, saith the Lord God.â€\par \v \v0 Hab. i. 6\v #420010060000-420010060000\v0 : “For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. \v \v0 12\v #420010120000-420010120000\v0 . Art thou not from everlasting, O Lord, my God, mine Holy One? We shall not die, O Lord, thou hast ordained them for judgment; and O mighty God, thou hast established them for correction.â€\par (8.) God claims the right to take the life of his sinful subjects at his own discretion.\par \v \v0 Gen. xxii. 2\v #010220020000-010220020000\v0 : “And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains, which I will tell thee of.â€\par \v \v0 Deut. xx. 16\v #050200160000-050200180000\v0 : “But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth. 17. But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the Lord thy God hath commanded thee: 18. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God.â€\par \v \v0 1 Sam. xv. 3\v #090150030000-090150030000\v0 : “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.â€\par (9.) God declares that he will maintain his own sovereignty.\par \v \v0 Isa. xlii. 8\v #290420080000-290420080000\v0 : “I am the Lord; that is my name: and my glory will I not give to another, neither my praise to graven images.â€\par \v \v0 Isa. xlviii. 11\v #290480110000-290480110000\v0 : “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 unto another.â€\par These passages will disclose the general tenor of scripture upon this subject.\par REMARKS.\par 1. The Sovereignty of God is an infinitely amiable, sweet, holy, and desirable sovereignty. Some seem to conceive of it as if it were revolting and tyrannical. But it is the infinite opposite of this, and is the perfection of all that is reasonable, kind and good.\par \v \v0 Isa. lvii. 15\v #290570150000-290570190000\v0 : “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. 17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18. I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him, and to his mourners. 19. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.â€\par 2. Many seem afraid to think or speak of God's sovereignty, and even pass over, with a very slight reading, those passages of scripture that so fully declare it. They think it unwise and dangerous to preach upon the subject, especially unless it be to deny or explain away the sovereignty of God. This fear in pious minds has no doubt originated in a misconception of the nature of this sovereignty. They have been led either by false teaching, or in some way, to conceive of the divine sovereignty as an iron and unreasonable despotism. That is, they have understood the doctrine of divine sovereignty to so represent God. They therefore fear and reject it. But let it be remembered and for ever understood, to the eternal joy and unspeakable consolation of all holy beings, that God's sovereignty is nothing else than infinite love directed by infinite knowledge, in such a disposal of events as to secure the highest wellbeing of the universe; that, in the whole details of creation, providence and grace, there is not a solitary measure of his that is not infinitely wise and good.\par 3. A proper understanding of God's universal agency and sovereignty, of the perfect wisdom and benevolence of every measure of his government, providential and moral, is essential to the best improvement of all his dispensations toward us, and to those around us. When it is understood, that God's hand is directly or indirectly in everything that occurs, and that he is infinitely wise and good, and equally wise and good in every single dispensation—that he has one end steadily and always, in view—that he does all for one and the same ultimate end—and that this end is the highest good of himself and of universal being;—I say, when these things are understood and considered, there is a divine sweetness in all his dispensations. There is then a divine reasonableness, and amiableness, and kindness, thrown like a broad mantle of infinite love over all his character, works and ways. The soul, in contemplating such a sacred, universal, holy sovereignty, takes on a sweet smile of delightful complacency, and feels secure, and reposes in perfect peace, surrounded and supported by the everlasting arms.\par 4. Many entertain most ruinous conceptions of divine sovereignty. They manifestly conceive of it as proceeding wholly independent of law, and of second causes, or means. They often are heard to use language that implies this. They say, “if it is God's will, you cannot hinder it. If God has begun the work, he will accomplish it.†In fact, their language means nothing, unless they assume that in the dispensation of grace all is miracle. They often represent a thing as manifestly from God, or as providential, because it was, or appeared to be, so disconnected with appropriate means and instrumentalities. In other words it was quite miraculous.\par Now, I suppose, that God's sovereignty manifests itself through and by means, or second causes, and appropriate instrumentalities. God is as much a sovereign in the kingdom of nature as of grace. Suppose farmers, mechanics, and shopkeepers should adopt, in practice, this absurd view of divine sovereignty of which I am speaking? Why, they would succeed about as well in raising crops and in transacting business, as those Christians and ministers who apply their views of sovereignty to spiritual matters, do in saving souls.\par}Ýá{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLVI.\plain\par \fs30\b PURPOSES OF GOD.\plain\par In discussing this subject I shall endeavor to show,\par I. {\i What I understand by the purposes of God}.\par Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, follows from the already established facts, that God is a moral agent, and that he is infinitely wise and good. For surely he could not be justly considered as either wise or good, had he no intrinsically valuable end which he aims to realize, by his works of creation and providence. His purpose to secure his great and ultimate end, I call his ultimate purpose. His proximate purposes respect the means by which he aims to secure his end. If he purposes to realize an end, he must of course purpose the necessary means for its accomplishment. The purposes that respect the means are what I call in this discussion, his proximate purposes.\par II. {\i Distinction between purpose and decree}.\par Purpose has just been defined, and the definition need not be repeated. The term decree is used in a variety of senses. The term is used in the Bible as synonymous—\par 1. With fore-ordination or determination, appointment.\par \v \v0 Job xxviii. 10\v #220280100000-220280100000\v0 : “He putteth forth his hand upon the rock; he overturneth the mountains by the roots. \v \v0 26\v #220280260000-220280260000\v0 . When he made a decree for the rain, and a way for the lightning of the thunder.â€\par \v \v0 Ps. xi. 2\v #230110020000-230110020000\v0 : “I will declare the decree, the Lord hath said unto me, Thou art my son; this day have I begotten thee.â€\par \v \v0 Ps. cxlviii. 6\v #230480060000-230480060000\v0 : “He hath also established them for ever and ever; he hath made a decree which shall not pass.â€\par \v \v0 Prov. viii. 29\v #240080290000-240080290000\v0 : “When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth.â€\par \v \v0 Jer. v. 22\v #300050220000-300050220000\v0 : “Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?â€\par \v \v0 Dan. iv. 24\v #340040240000-340040240000\v0 : “This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord the king.â€\par 2. It is used as synonymous with ordinance, statute, law.\par \v \v0 Dan. vi. 7\v #340060070000-340060080000\v0 : “All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 8. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. \v \v0 26\v #340060260000-340060260000\v0 . I make a decree, that in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.â€\par This term has been generally used by theological writers as synonymous with fore-ordination, appointment. To decree, with these writers, is to appoint, ordain, establish, settle, fix, render certain. This class of writers also often confound decree with purpose, and use the word as meaning the same thing. I see no objection to using the term decree, in respect to a certain class of physical events, as synonymous with appointment, fore-ordination, fixing, rendering certain. But I think this use of it, applied, as it has been, to the actions of moral agents, is highly objectionable, and calculated to countenance the idea of fatality and necessity, in respect to the actions of men. It seems inadmissible to speak of God's decreeing the free actions of moral agents, in the sense of fixing, settling, determining fore-ordaining them as he fixes, settles, renders certain all physical events. The latter he has fixed or rendered certain by a law of necessity. The former, that is, free acts, although they may be, and are certain, yet they are not rendered so by a law of fate or necessity; or by an ordinance or decree that fixes them so, that it is not possible they should be otherwise.\par In respect to the government of God, I prefer to use the term purpose, as I have said, to signify the design of God, both in respect to the end at which he aims, and the means he intends or purposes to use to accomplish it. The term decree I use as synonymous with command, law, or ordinance. The former I use as expressive of what God purposes or designs to do himself, and by his own agency, and also what he purposes or designs to accomplish by others. The latter I use as expressive of God's will, command, or law. He regulates his own conduct and agency in accordance with the former, that is, with his purposes. He requires his creatures to conform to the latter, that is, to his decrees or laws. We shall see, in its proper place, that both his purposes and his actions are conformed to the spirit of his decrees, or laws; that is, that he is benevolent in his purposes and conduct, as he requires his creatures to be. I distinguish what God purposes or designs to accomplish by others, and what they design. God's end or purpose is always benevolent. He always designs good. His creatures are often selfish, and their designs are often the direct opposite to the purpose of God, even in the same events. For example, see the following cases:—\par \v \v0 Gen. xlv. 4\v #010450040000-010450060000\v0 : “And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5. Now therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you, to preserve life. 6. For these two years hath the famine been in the land, and yet there are five years, in the which there shall neither be earing nor harvest.â€\par \v \v0 Gen. 1. 19\v #010500190000-010500200000\v0 : “And Joseph said unto them, Fear not; for am I in the place of God? 20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive.â€\par \v \v0 Isa. x. 5\v #290100050000-290100070000\v0 : “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, but it is in his heart to destroy, and cut off nations not a few. \v \v0 12\v #290100120000-290100120000\v0 . Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.â€\par \v \v0 Mark xv. 9\v #480150090000-480150100000\v0 : “But Pilate answered them, saying, Will ye that I release unto you the king of the Jews? 10. (For he knew that the chief priests had delivered him for envy).â€\par \v \v0 John iii. 16\v #500030160000-500030160000\v0 : “For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.â€\par \v \v0 Acts ii. 23\v #510020230000-510020230000\v0 : “Him, being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain.â€\par III. {\i There must be some sense in which God's purposes extend to all events.}\par 1. This is evident from reason. His plans must, in some sense, include all actual events. He must foreknow all events by a law of necessity. This is implied in his omniscience. He must have matured and adopted his plan in view of, and with reference to, all events. He must have had some purpose or design respecting all events that he foresaw. All events transpire in consequence of his own creating agency; that is, they all result in some way directly or indirectly, either by his design or sufferance, from his own agency. He either designedly brings them to pass, or suffers them to come to pass without interposing to prevent them. He must have known that they would occur. He must have either positively designed that they should, or, knowing that they would result from the mistakes or selfishness of his creatures, negatively designed not to prevent them, or, he had no purpose or design about them. The last hypothesis is plainly impossible. He cannot be indifferent to any event. He knows all events, and must have some purpose or design respecting them.\par 2. The Bible abundantly represents God's purposes as in some sense extending to all events. For example:—\par \v \v0 Deut. xxxii. 4\v #050320040000-050320040000\v0 : “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.â€\par \v \v0 Ps. civ. 24\v #230040240000-230040240000\v0 : “O Lord, how wonderful are thy works; in wisdom hast thou made them all; the earth is full of thy riches.â€\par \v \v0 Job xiv. 5\v #220140050000-220140050000\v0 : “Seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass.â€\par \v \v0 Isa. xiv. 26\v #290140260000-290140260000\v0 : “This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations.â€\par \v \v0 Acts xvii. 26\v #510170260000-510170260000\v0 : “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.â€\par \v \v0 Eph. i. 11\v #560010110000-560010110000\v0 : “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.â€\par \v \v0 Acts ii. 23\v #510020230000-510020230000\v0 : “Him, being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain.â€\par \v \v0 Acts iv. 27\v #510040270000-510040280000\v0 : “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, 28. For to do whatsoever thy hand and thy counsel determined before to be done.â€\par \v \v0 Acts xiii. 29\v #510130290000-510130290000\v0 : “And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.â€\par \v \v0 Jude 4\v #720010040000-720010040000\v0 : “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God, into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.â€\par \v \v0 Rev. xvii. 17\v #730170170000-730170170000\v0 : “For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.â€\par \v \v0 Acts xxxvii. 22\v #510370220000-510370240000\v0 : “And now I exhort you to be of good cheer; for there shall be no loss of any man' s life among you, but of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I serve, 24. Saying, Fear not Paul, thou must be brought before Cæsar; and, lo, God hath given thee all them that sail with thee. \v \v0 30\v #510370300000-510370310000\v0 . And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, except these abide in the ship, ye cannot be saved.â€\par \v \v0 2 Thess. ii. 13\v #600020130000-600020130000\v0 : “But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth.â€\par \v \v0 1 Pet. i. 2\v #670010020000-670010020000\v0 : “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.â€\par \v \v0 Ps. cxlvii. 8\v #231470080000-231470090000\v0 : “Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9. He giveth to the beast his food, and to the young ravens which cry. \v \v0 15\v #231470150000-231470180000\v0 . He sendeth forth his commandment upon earth; his word runneth very swiftly. 16. He giveth snow like wool; he scattereth the hoar-frost like ashes. 17. He casteth forth his ice like morsels; who can stand before his cold? 18. He sendeth out his word and melteth them, he causeth his winds to blow, and the waters flow.â€\par \v \v0 Isa. xlv. 7\v #290450070000-290450070000\v0 : “I form the light, and create darkness; I make peace and create evil. I the Lord do all these things.â€\par \v \v0 Dan. iv. 36\v #340040360000-340040360000\v0 : “And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?â€\par \v \v0 Amos. iii. 6\v #370030060000-370030060000\v0 : “Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the Lord hath not done it?â€\par \v \v0 Matt. x. 29\v #470100290000-470100290000\v0 : “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.â€\par \v \v0 Rom. xi. 36\v #520110360000-520110360000\v0 : “For of him, and through him, and to him, are all things.â€\par \v \v0 Eph. i. 11\v #560010110000-560010110000\v0 : “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.â€\par \v \v0 Matt. v. 45\v #470050450000-470050450000\v0 : “That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.â€\par \v \v0 Matt. vi. 26\v #470060260000-470060260000\v0 : “Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? \v \v0 28\v #470060280000-470060300000\v0 . And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin. 19. And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?â€\par \v \v0 Jer. x. 23\v #300100230000-300100230000\v0 : “O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps.â€\par \v \v0 Jer. xviii. 6\v #300180060000-300180060000\v0 : “O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter' s hand, so are ye in mine hand, O house of Israel.â€\par \v \v0 2 Cor. iii. 5\v #540030050000-540030050000\v0 : “Not that we are sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God.â€\par \v \v0 Neh. ix. 5\v #160090050000-160090050000\v0 : “Thou, even thou, art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee.â€\par \v \v0 Ezek. xiv. 6\v #330140060000-330140060000\v0 : “And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet; and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.â€\par \v \v0 Luke x. 21\v #490100210000-490100210000\v0 : “In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.â€\par \v \v0 John xii. 32\v #500120320000-500120320000\v0 : “Therefore they could not believe, because that Esaias said again, \v \v0 40\v #500120400000-500120410000\v0 . He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41. These thing said Esaias, when he saw his glory, and spake of him.â€\par \v \v0 Rom. ix. 18\v #520090180000-520090180000\v0 : “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.â€\par \v \v0 2 Thess. ii. 10\v #600020100000-600020120000\v0 : “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusions, that they should believe a lie; 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.â€\par These passages will show the general tenor of scripture upon this subject.\par IV. {\i Different sense in which God purposes different events}.\par 1. The great end of all his works and ways he must have purposed positively, that is, absolutely. This end, namely his own good and the highest good of the universe, he set his heart upon securing. This end he no doubt properly intended, or purposed to secure. This must have been his ultimate intention or purpose. This end was no doubt a direct object of choice.\par 2. God must no doubt also, in some sense, have purposed all the necessary means to this result. Such actions as tended naturally, or on account of their own nature, to this result, he must have purposed positively, in the sense that he delighted in them, and chose them because of their own nature, or of their natural relation to the great end he proposed to accomplish by them. Observe, the end was an ultimate end, delighted in and chosen for its own sake. This end was the highest good or well-being of himself and the universe of sentient existences. This has been sufficiently shown in former lectures; and besides it follows of necessity from the nature and attributes of God. If this were not so, he would be neither wise nor good. Since he delighted in and chose the end for its own sake or value, and purposed it with a positive purpose, he must also have chosen and delighted in the necessary means. He must have created the universe, both of matter and of mind, and established its laws, with direct reference to, and for the sake of, the end he purposed to accomplish. The end was valuable in itself, and chosen for that reason. The necessary means were as really valuable as the end which depended upon them. This value, though real, because of their tendency and natural results, is not ultimate, but relative; that is, they are not, in the same sense that the end is, valuable in themselves; but they being the necessary means to this end, are as really valuable as the end that depends upon them. Thus our necessary food is not valuable in itself, but is the necessary means of prolonging our lives. Therefore, though not an ultimate good, yet it is a real good of as great value, as the end that naturally depends upon it. The naturally necessary means of securing a valuable end we justly esteem as equally valuable with the end, although this value is not absolute but relative. We are so accustomed to set a value on the means, equal to the estimated importance of the end to which they sustain the relation of necessary means, that we come loosely to regard and to speak of them as valuable in themselves, when in fact their value is not absolute but relative.\par God must have purposed to secure, so far as he wisely could, obedience to the laws of the universe. These laws were established for the sake of the end to which they tended, and obedience to them must have been regarded by God as of real, though not ultimate, value, equal to that of the end, for the accomplishment of which they were ordained. He must have delighted in obedience to these laws for the sake of the end, and must have purposed to secure this obedience so far as he could in the nature of things; that is, in so far as he wisely could. Since moral law is a rule for the government of free moral agents, it is conceivable, that, in some cases, this law might be violated by the subjects of it, unless God resorted to means to prevent it, that might introduce an evil of greater magnitude than the violation of the law in the instances under consideration would be. It is conceivable, that, in some cases, God might be able so to overrule a violation of his laws, as upon the whole to secure a greater good than could be secured, by introducing such a change into the policy and measures of his administration, or so framing his administration, as to prevent altogether the violation of any law. In this case, he might regard the violation as the less of two evils, and suffer it rather than change the arrangements of his government. He might sincerely deplore and abhor these violations of law, and yet might see it not wise to prevent them, because the measures necessary to prevent them might result in an evil of still greater magnitude. He might purpose to suffer these violations, and take the trouble to overrule them, so far as was possible, for the promotion of the end he had in view, rather than interpose for their prevention. These violations he might not have purposed in any other sense than that he foresaw them, and purposed not to prevent them, but on the contrary to suffer them to occur, and to overrule them for good, so far as this was practicable. These events, or violations of law, have no natural tendency to promote the highest well-being of God and of the universe, but have in themselves a directly opposite tendency. Nevertheless, God could so overrule them as that these occurrences would be a less evil than that change would be that could have prevented them. Violations of law then, he might have purposed only to suffer, while obedience to law he might have designed to produce or secure.\par 3. We have seen, that God and men may have different motives in the same event, as in the case of the brethren of Joseph, already alluded to:—\par \v \v0 Gen. xlv. 4\v #010450040000-010450040000\v0 : “And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life. \v \v0 6\v #010450060000-010450060000\v0 . For these two years hath the famine been in the land; and yet there are five years, in the which there shall neither be earing nor harvest!â€\par As also in the case of the king of Assyria: \v \v0 Is. x. 5\v #010100050000-010100070000\v0 : “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. \v \v0 12\v #290100120000-290100120000\v0 . Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion, and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.â€\par Also, \v \v0 John iii. 16\v #500030160000-500030160000\v0 : “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.â€\par \v \v0 Acts ii. 23\v #510020230000-510020230000\v0 . “Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.â€\par These, and such like instances, show that wicked agents may, and often do, and when wicked always do, entertain a very different reason for their conduct from what God entertains in suffering it. They have a selfish end in view, or do what they do for a selfish reason. God, on the contrary, has a benevolent end in view in not interposing to prevent their sin; that is, he hates their sin as tending in itself, to destroy, or defeat the great end of benevolence. But foreseeing that the sin, notwithstanding its natural evil tendency, may be so overruled, as upon the whole to result in a less evil than the changes requisite to prevent it would, he benevolently prefers to suffer it rather than interpose to prevent it. He would, no doubt, prefer their perfect obedience, under the circumstances in which they are, but would sooner suffer them to sin, than so change the circumstances as to prevent it; the latter being, all things considered, the greater of two evils. God then always suffers his laws to be violated, because he cannot benevolently prevent it under the circumstances. He suffers it for benevolent reasons. But the sinner always has selfish reasons.\par 4. The Bible informs us, that God brings good out of evil, in the sense that he overrules sin to promote his own glory, and the good of being:—\par \v \v0 Ps. lxxvi. 10\v #230760100000-230760100000\v0 . “Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain.â€\par \v \v0 Rom. iii. 5\v #520030050000-520030050000\v0 : “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) \v \v0 7\v #520030070000-520030070000\v0 . For if the truth of God hath more abounded through my lie unto his glory; why yet am I judged as a sinner? And not rather (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.â€\par \v \v0 Rom. v. 20\v #520050200000-520050200000\v0 : “Moreover, the law entered, that the offence might abound; but where sin abounded, grace did much more abound.â€\par \v \v0 Rom. viii. 28\v #520080280000-520080280000\v0 : “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.â€\par 5. The Bible also informs us that God does not aim at producing sin in creation and providence; that is, that he does not purpose the existence of sin in such a sense as to design to secure and promote it, in the administration of his government. In other words still, sin is not the object of a positive purpose on the part of God. It exists only by sufferance, and not as a thing which naturally tends to secure his great end, and which therefore he values on that account and endeavors to promote, as he does obedience to the law.\par \v \v0 Jer. vii. 9\v #300070090000-300070100000\v0 . “Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not? 10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?â€\par \v \v0 1 Cor. xiv. 33\v #530140330000-530140330000\v0 : “For God is not the author of confusion, but of peace, as in all churches of the saints.â€\par \v \v0 James i. 13\v #660010130000-660010170000\v0 : “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; 14. But every man is tempted, when he is drawn away of his own lust, and enticed. 15. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. 16. Do not err, my beloved brethren. 17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.â€\par \v \v0 James iii. 14\v #660030140000-660030170000\v0 : “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 16. For where envying and strife is, there is confusion, and every evil work. 17. But the wisdom that is from above is first pure, then peaceable, and gentle, and easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy.â€\par \v \v0 1 John ii. 16\v #690020160000-690020160000\v0 : “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.â€\par Obedience to law is an object of positive purpose. God purposes to promote it, and uses means with that design. Sin occurs incidentally, so far as the purpose of God is concerned. It need not be, and doubtless is not, the object of positive design or purpose, but comes to pass because it cannot wisely be prevented. God uses means to promote obedience. But moral agents, in the exercise of their free agency, often disobey in spite of all the inducements to the contrary which God can wisely set before them. God never sets aside the freedom of moral agents to prevent their sinning, nor to secure their obedience. The Bible everywhere represents men as acting freely under the government and universal providence of God, and it represents sin as the result of, or as consisting in, an abuse of their freedom.\par \v \v0 Gen. xlii. 21\v #010420210000-010420210000\v0 : “And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.â€\par \v \v0 Ex. viii. 32\v #020080320000-020080320000\v0 : “And Pharaoh hardened his heart at this time also, neither would he let the people go.â€\par \v \v0 Ex. ix. 27\v #020090270000-020090270000\v0 : “And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked.â€\par \v \v0 Ex. x. 16\v #020100160000-020100170000\v0 : “Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. 17. Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only.â€\par \v \v0 Deut. xxx. 19\v #050300190000-050300190000\v0 : “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.â€\par \v \v0 Josh. xxiv. 15\v #060240150000-060240150000\v0 : “And if it seem evil unto you to serve the Lord, choose ye this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the Lord.â€\par \v \v0 2 Sam. xxiv. 1\v #100240010000-100240010000\v0 : “And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. \v \v0 10\v #100240100000-100240100000\v0 . And David' s heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant; for I have done very foolishly.â€\par \v \v0 Prov. i. 10\v #240010100000-240010100000\v0 : “My son, if sinners entice thee, consent thou not. \v \v0 29\v #240010290000-240010310000\v0 . For that they hated knowledge, and did not choose the fear of the Lord; 30. They would none of my counsel; they despised all my reproof; 31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.â€\par \v \v0 Prov. xvi. 9\v #240160090000-240160090000\v0 : “A man' s heart deviseth his way, but the Lord directeth his steps.â€\par The following things appear to be true in respect to the purposes of God, as taught both by reason and revelation:—\par (1.) That God's purposes extend in some sense to all events.\par (2.) That he positively purposes the highest good of being, as a whole as his end.\par (3.) That he has ordained wise and wholesome laws as the necessary means of securing this end.\par (4.) That he positively purposes to secure obedience to these laws in so far as he wisely can, and uses means with this design.\par (5.) That he does not positively purpose to secure disobedience to his laws in any case, and use means with that design; but that he only purposes to suffer violations of his law rather than prevent them, because he foresees that, by his overruling power, he can prevent the violation from resulting in so great an evil as the change necessary to prevent it would do. Or in other words, he sees that he can secure a greater good upon the whole, by suffering the violation under the circumstances in which it occurs, than he could by interposing to prevent it. This is not the same thing as to say, that sin is the necessary means of the greatest good. For should all moral agents perfectly obey, under the identical circumstances in winch they disobey, this might, and doubtless would result in the highest possible good. But God, foreseeing that it were more conducive to the highest good of being to suffer some to sin, rather than so change the circumstances as to prevent it, purposed to suffer their sin, and overrule it for good; but he did not aim at producing it, and use means with that intent.\par V. {\i God's revealed will is never inconsistent with his secret purpose.}\par It has been common to represent sin as the necessary occasion, condition, or means of the greatest good, in such a sense, that upon the whole God secretly, but really prefers sin to holiness in every case where it exists; that while he has forbidden sin under all circumstances, upon pain of eternal death, yet because it is the necessary occasion, condition, or means of the greatest good, God really prefers its existence to holiness in every instance in which it exists. It has been said, sin exists. God does not therefore prevent it. But he could and would prevent it, if he did not upon the whole prefer it to holiness, in the circumstances in which it occurs. Its existence, then, it has been said, is proof conclusive that God secretly prefers its existence to holiness, in every case in which it occurs. But this is a non sequitur. It does not follow from the existence of sin, that God prefers sin to holiness in the circumstances in which it occurs; but it may be that he only prefers sin to such a change of circumstances as would prevent it. Suppose I require my son to do a certain thing. I know that he will do it, if I remain at home and see to it. But I know also, that if I go from home he will not do it. Now I might prefer that he should do as I command, and consider his disobedience as a great evil; still I might regard it as a less evil than for me to remain at home, and keep my eye upon him. I might have just reasons for supposing that, under the circumstances, a greater good could be secured upon the whole by my going from home, although his disobedience might be the consequence, than by remaining at home, and preventing his disobedience. Benevolence therefore might require me to go.\par But should my son infer from my leaving him, under these circumstances, that I really, though secretly, preferred his disobedience to his obedience, under the identical circumstances in which I gave the command, would his inference be legitimate? No, indeed. All that he could justly infer from my leaving him, with the knowledge that he would disobey me if I did, would be, that although I regarded his disobedience as a great evil, yet I regarded remaining at home a greater.\par Just so, it may be when sin exists. God is sincere in prohibiting it. He would greatly prefer that it should not exist. All that can be justly inferred from his not preventing it is, that, although he regards its existence as a great and real evil, yet upon the whole he regards it as a less evil, than would result from so great a change in the administration of his government as would prevent it. He is therefore entirely and infinitely sincere in requiring obedience, and in prohibiting disobedience, and his secret purpose is in strict keeping with his revealed will. Were the moral law universally obeyed, under the circumstances in which all moral agents exist, no one can say, that this would not be better for the universe, and more pleasing to God than disobedience is in the same circumstances. Nor is it fair to infer, that upon the whole, God must prefer sin to holiness, where it occurs, from the fact that he does not prevent it. As has been said, all that can justly be inferred from his not preventing it is, that under the circumstances he prefers not sin to holiness, but prefers to suffer the agent to sin and take the consequences, rather than introduce such changes in the policy and administration of his government as would prevent it. Or it may be said, that the present system is the best that infinite wisdom could devise and execute, not because of sin, but in spite of it, and notwithstanding sin is a real though incidental evil.\par It is a palpable contradiction and an absurdity to affirm, that any being call sin, intending thereby to promote the greatest good. This will appear if we consider:—\par 1. That it is admitted on all hands, that benevolence is virtue.\par 2. That benevolence consists in willing good, or the highest good of being as an end.\par 3. That it is duty to will both the end and the necessary means to promote it.\par 4. That right and benevolence are always at one, that is, that which is benevolent must always be right, and can in no case be wrong.\par 5. That consequently it can never be sin to choose the highest good of being, with all the necessary occasions, conditions, and means of promoting it.\par 6. It is impossible therefore for a being to sin, or to consent to sin, as an occasion, condition, or means, or designing thereby to promote the highest good of being; for this design would be virtue, and not sin. Whether all virtue consists in benevolence, or not, still it must be admitted, that all forms of virtue must be consistent with benevolence, unless it be admitted, that there can be a law of right inconsistent with, and opposed to, the law of benevolence. But this would be to admit, that two moral laws might be opposed to each other; which would be to admit, that a moral agent might be under an obligation to obey two opposing laws at the same time, which is a contradiction. Thus it appears, that there can be no law of right opposed to, or separate from, the law of benevolence. Benevolence and right must then always be at one. If this be so, it follows, that whatever benevolence demands, cannot be wrong, but must be right. But the law of benevolence demands not only the choice of the highest good of being as an end, but also demands the choice of all the known necessary occasions, conditions, and means with a design to promote that end.\par It is naturally impossible to sin, in using means designed and known to be necessary to the promotion of the end of benevolence. It is therefore naturally impossible to do evil, or to sin, that good may come, or with the design to promote good thereby.\par Let those who hold that right and benevolence may be opposed to each other, and that a moral agent can sin with a benevolent intention, see what their doctrine amounts to, and get out of the absurdity as best they can. The fact is, if willing the highest good of being is always virtuous, it must always be right to will all the necessary occasions, conditions, and means to that end. It is therefore a contradiction to say that sin can be among the necessary and intended occasions, conditions, and means; that is, that any one could sin intending thereby to promote the highest good.\par But it is not pretended by those who hold this dogma, that sin sustains to the highest good the same relations that holiness does. Holiness has a natural tendency to promote the highest good; but the supposition now under consideration is, that sin is hateful in itself, and that it therefore must dissatisfy and disgust all moral agents, and that its natural tendency is to defeat the end of moral government, and to prevent rather than promote the highest good; but that God foresees that, notwithstanding its intrinsically odious and injurious nature, he can so overrule it as to make it the condition, occasion, or instrument of the highest good of himself and of his universe, and that for this reason he really upon the whole is pleased that it should occur, and prefers its existence in every instance in which it does exist, to holiness in its stead. The supposition is, that sin is in its own nature infinitely odious and abominable to God, and perfectly odious to all holy moral agents, yet it is the occasion of calling into development and exercise such emotions and feelings in God and in holy beings, and such modifications of benevolence, its do really more than compensate for all the disgust and painful emotions that result to holy beings, and for all the remorse, agony, despair, and endless suffering, that result to sinners.\par It is not supposed by any one that I know of, that sin naturally tends to promote the highest good at all, but only that God can, and does, so overrule and counteract its natural tendency, as to make it the occasion or condition of a greater good, than holiness would be in its stead. Now in reply to this, I would say, that I pretend not to determine to what extent God can, and will, overrule and counteract the naturally evil and injurious tendency of sin. It surely is enough to say that God prohibits it and that it is impossible for creatures to know that sin is the necessary occasion, or condition, or means of the highest good.\par 'If sin is known by God to be the necessary occasion, condition, or means of the highest good of himself and of the universe, whatever it may be in itself, yet viewed in its relations, it must be regarded by him as of infinite value, since it is the indispensable condition of infinite good.' According to this theory, sin in every instance in which it exists, is and must be regarded by God as of infinitely greater value than holiness would be in its stead. He must then, upon the whole, have infinite complacency in it. But this leads me to attend to the principal arguments by which it is supposed this theory is maintained. It is said, for example:—\par (1.) That the highest good of the universe of moral agents is conditionated upon the revelation of the attributes and character of God to them; that but for sin these attributes, at least some of them, could never have been revealed, inasmuch as without sin there would have been no occasion for their display or manifestation; that neither justice nor mercy, nor forbearance, nor self denial, nor meekness, could have found the occasions of their exercise or manifestation, had sin never existed.\par To this I reply, that sin has indeed furnished the occasion for a glorious manifestation of the moral perfections of God. From this we see that God's perfections enable him greatly to overrule sin, and to bring good out of evil: but from this we are not authorized to infer, that God could not have revealed these attributes to his creatures without the existence of sin. Nor can we say, that these revelations would have been necessary to the highest perfection and happiness of the universe, had all moral agents perfectly and uniformly obeyed. When we consider what the moral attributes of God are, it is easy to see that there may be myriads of moral attributes in God of which no creature has, or ever will have, any knowledge; and the knowledge of which is not at all essential to the highest perfection and happiness of the universe of creatures. God's moral attributes are only his benevolence, existing and contemplated in its various relations to the universe of beings. Benevolence in any being must possess as many attributes as there are possible relations under which it can be contemplated, and should their occasions arise, these attributes would stand forth in exercise. It is not at all probable, that all of the attributes of benevolence, either in the Creator or in creatures, have yet found the occasions of their exercise, nor, perhaps, will they ever. As new occasions rise to all eternity, benevolence will develop new and striking attributes, and manifest itself under endless forms and varieties of loveliness. There can be no such thing as exhausting its capabilities of development.\par In God benevolence is infinite. Creatures can never know all its attributes, nor approach any nearer to knowing all of them than they now are. There can be no end to its capabilities of developing in exercise new forms of beauty and loveliness. It is true, that God has taken occasion to show forth the glory of his benevolence through the existence of sin. He has seized the occasion, though mournful in itself, to manifest some of the attributes of his benevolence by the exercise of them. It is also true, that we cannot know how or by what means God could have revealed these attributes, if sin had not existed; and it is also true, that we cannot know that such a revelation was impossible without the existence of sin; nor that, but for sin, the revelation would have been necessary to the highest good of the universe.\par God forbids sin, and requires universal holiness. He must be sincere in this. But sin exists. Shall we say that he secretly chooses that it should, and really, though secretly, prefers its existence to holiness, in, the circumstances in which it occurs? Or shall we assume, that it is an. evil, that God regards it as such, but that he cannot wisely prevent it; that is, to prevent it would introduce a still greater evil? It is an evil, and a great evil, but still the less of two evils; that is, to suffer it to occur, under the circumstances, is a less evil than such a change of circumstances, as would prevent it, would be. This is all we can justly infer from its existence. This leaves the sincerity of God unimpeached, and sustains his consistency, and the consistency and integrity of his law. The opposite supposition represents God and the law as infinitely deceitful.\par (2.) It has been said, that the Bible sustains the supposition, that sin is the necessary means of the highest good. I trust the passages that have been quoted, disprove this saying.\par (3.) It is said, that to represent sin as not the means of the highest good, and God as unable to prevent it, is to represent God as unable to accomplish all his will; whereas he says, he will do all his pleasure, and that nothing is too hard for him.\par I answer: God pleases to do only what is naturally possible, and he is well pleased to do that and nothing more. This he is able to do. This be will do. This he does. This is all he claims to be able to do; and this is all that in fact infinite wisdom and power can do.\par (4.) But it is said, that if sin is an evil, and God can neither prevent nor overrule it, so as to make it a means of greater good than could be secured without it, he must be unhappy in view of this fact, because he cannot prevent it, and secure a higher good without it.\par I answer: God neither desires nor wills to perform natural impossibilities. God is a reasonable being, and does not aim at nor desire impossibilities. He is well content to do as well as, in the nature of the case, is possible, and has no unreasonable regrets because he is not more than infinite, and that he cannot accomplish what is impossible to infinity itself. His good pleasure is, to secure all the good that is possible to infinity: with this he is infinitely well pleased.\par Again: does not the objection, that the view of the subject here presented limits the divine power, lie with all its force against those who make this objection? To hold that sin is the necessary means or condition of the highest good, is to hold that God was unable to promote the highest good without resorting to such vile means as sin. Sin is an abomination in itself; and do not they, as really and as much limit the power of God, who maintain his inability to promote the highest good without it, as they do who hold, that he could not wisely so interfere with the free actions of moral agents as to prevent it? Sin exists. God abhors it. How is its existence to be accounted for? I suppose it to be an evil unavoidably incidental to that system of moral government which, notwithstanding the evil, was upon the whole the best that could be adopted. Others suppose that sin is the necessary means or condition of the greatest good; and account for its existence in this way:—that is, they suppose that God admits or permits its existence as a necessary occasion, condition, or means of the highest good; that he was not able to secure the highest good without it. The two explanations of the admitted fact that sin exists, differ in this:—\par One method of explanation holds, that sin is the necessary occasion, condition, or means of the highest good; and that God actually, upon the whole, prefers the existence of sin to holiness, in every instance in which it exists; because, in those circumstances, it is a condition or means of greater good than could have been secured by holiness in its stead. This theory represents God as unable to secure his end by other means, or upon other conditions, than sin. The other theory holds, that God really prefers holiness to sin in every instance in which it occurs; that he regards sin as an evil, but that while he regards it as an evil, he suffers its existence as a less evil than such a change in the administration of his government as would prevent it, would be. Both theories must admit, that in some sense God could not wisely prevent it. Explain the fact of its existence as you will, it must be admitted, that in some sense God was not able to prevent it, and secure his end.\par If it be said, that God could neither wisely prevent it, nor so overrule it as to make it the means or condition of the highest good, he must be rendered unhappy by its existence; I reply, that this must be equally true upon the other hypothesis. Sin is hateful, and its consequences are a great evil. These consequences will be eternal and indefinitely great. God must disapprove these consequences. If sin is the necessary condition or means of the greatest good, must not God lament that he cannot secure the good without a resort to such loathsome, and such horrible means? If his inability wisely to prevent it will interfere with and diminish his happiness, must not the same be true of his inability to secure the highest good, without such means as will prove the eternal destruction of millions?\par VI. {\i Wisdom and benevolence of the purposes of God.}\par We have seen that God is both wise and benevolent. This is the doctrine both of reason and of revelation. The reason intuitively affirms that God is, and is perfect. The Bible assumes that he is, and declares that he is perfect. Both wisdom and benevolence must be attributes of the infinite and perfect God. These attributes enter into the reason's idea of God. The reason could not recognize any being as God to whom these attributes did not belong. But if infinite wisdom and benevolence are moral attributes of God, it follows of course that all his designs or purposes are both perfectly wise and benevolent. God has chosen the best possible end, and pursues it in the use of the best practicable means. His purposes embrace the end and the means necessary to secure it, together with the best practicable disposal of the sin, which is the incidental result of his choosing this end and using these means; and they extend no further; they are all therefore perfectly wise and good.\par VII. {\i The immutability of the divine purposes. }\par We have seen that immutability is not only a natural, but also a moral attribute of God. The reason affirms, that the self-existent and infinitely perfect God is unchangeable in all his attributes. The ground of this affirmation it is not my purpose here to inquire into. It is sufficient here to say, what every one knows, that such is the affirmation of the reason. This is also everywhere assumed and taught in the Bible. God's moral attributes are not immutable in the sense of necessity, but only in the sense of certainty. Although God is not necessarily benevolent, yet he is as immutably so, as if he were necessarily so. If his benevolence were necessary, it would Dot be virtuous, for the simple reason that it would not be free. But being free, its immutability renders it all the more praiseworthy.\par VIII. {\i The purposes of God are a ground of eternal and joyful confidence}.\par That is, they may reasonably be a source of eternal comfort, joy, and peace. Selfish beings will not of course rejoice in them, but benevolent beings will and must. If they are infinitely wise and good, and sure to be accomplished, they must form a rational ground of unfailing confidence and joy. God says:—\par \v \v0 Isa. xlvi. 10\v #290460100000-290460100000\v0 : “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.â€\par \v \v0 Psa. xxxiii. 11\v #230330110000-230330110000\v0 : “The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.â€\par \v \v0 Prov. xix. 21\v #240190210000-240190210000\v0 : “There are many devices in a man' s heart, nevertheless, the counsel of the Lord, that shall stand.â€\par \v \v0 Acts v. 39\v #510050390000-510050390000\v0 : “But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God.â€\par These, and many parallel passages are reasonably the source of perpetual confidence and joy to those who love God, and sympathize with him.\par IX. {\i The relation of God's purposes to his prescience or foreknowledge}.\par We have seen that God is omniscient, that is, that he necessarily and eternally knows whatever is, or can be, an object of knowledge. His purposes must also be eternal and immutable, as we have seen. In the order of time, therefore, his purposes and his foreknowledge must be coeval, that is, they must be co-eternal.\par But in the order of nature, God's knowledge of what he could do, and what could be done, must have preceded his purposes: that is, he could not, so to speak, in the order of nature, have formed his purpose and made up his mind what to do, until he had considered what could be done, and what was best to be done. Until all possible ends, and ways, and means, were weighed and understood, it was of course impossible to make a selection, and settle upon the end with all the necessary means; and also settle upon the ways and means of overruling any evil, natural or moral, that might be seen to be unavoidably incidental to any system. Thus it appears, that, in the order of nature, fore-knowledge of what could be done, and what he could do, must have preceded the purpose to do. The purpose resulted from the prescience or fore-knowledge. He knew what he could do, before he decided what he would do. But, on the other hand, the purpose to do must, in the order of nature, have preceded the knowledge of what he should do, or of what would be done, or would come to pass as a result of his purpose. Viewed relatively to what he could do, and what could be done, the Divine prescience must in the order of nature have preceded the Divine purposes. But viewed relatively to what he would do, and what would be done, and would come to pass, the Divine purposes must, in the order of nature, have preceded the Divine prescience. But I say again, as fore-knowledge was necessarily eternal with God, his purposes must also have been eternal, and therefore, in the order of time, neither his prescience could have preceded his purposes, nor his purposes have preceded his prescience. They must have been cotemporaneous and co-eternal.\par X. {\i God's purposes are not inconsistent with, but demand the use of means both on his part, and on our part, to accomplish them.}\par The great end upon which he has set his heart necessarily depends upon the use of means, both moral and physical, to accomplish it. The highest well-being of the whole universe is his end. This end can be secured only by securing conformity to the laws of matter and of mind. Mind is influenced by motives, and hence moral and physical government are naturally necessary means of securing the great end proposed by the Divine mind.\par Hence also results the necessity of a vast and complicated system of means and influences, such as we see spread around us on every hand. The history of the universe is but the history of creation, and of the means which God is using to secure his end, with their natural and incidental results. It has already been shown, that the Bible teaches that the purposes of God include and respect both means and ends. I will only add, that God's purposes do not render any event, dependent upon the acts of a moral agent, necessarily certain, or certain with a certainty of necessity. Although, as was before said, all events are certain with some kind of certainty, and would be and must be, if they are ever to conic to pass, whether God purposes them, or whether he foreknows them or not; yet no event, depending upon the will of a free agent, is, or can be, certain with a certainty of necessity. The agent could by natural possibility do otherwise than he will do, or than God purposes to suffer him to do, or wills that he shall do. God's purposes, let it be understood, are not a system of fatality. They leave every moral agent entirely free to choose and act freely. God knows infallibly how every creature will act, and has made all his arrangements accordingly, to overrule the wicked actions of moral agents on the one hand, and to produce or induce, the holy actions of others on the other hand. But be it remembered, that neither the Divine fore-knowledge nor the Divine purpose, in any instance, sets aside the free agency of the creature. He, in every instance, acts as freely and as responsibly, as if God neither knew nor purposed anything respecting his conduct, or his destiny.\par God's purposes extend to all events in some sense, as has been shown. They extend as really to the most common events of life as to the most rare. But in respect to the every day transactions of life, men are not wont to stumble, and cavil, and say, Why, if I am to live, I shall live, whatever I may do to destroy my health and life; and if I am to die, I cannot live, do what I will. No, in these events they will not throw off responsibility, and cast themselves upon the purposes of God; but on the contrary, they are as much engaged to secure the end they have in view, as if God neither knew nor purposed anything about it. Why then should they do as they often do, in regard to the salvation of their souls, cast off responsibility, and settle down in listless inactivity, as if the purposes of God in respect to salvation were but a system of iron fatality, from which there is no escape? Surely “madness is in their hearts while they live.†But let them understand, that, in thus doing, they sin against the Lord, and be sure their sin will find them out.\par}Û{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLVII.\plain\par \fs30\b PERSEVERANCE OF SAINTS.\plain\par In discussing this subject, I will,\par I. {\i Notice the different kinds of certainty.}\par Every thing must be certain with some kind of certainty. There is {\i a }way in which all things and events either have been, are, or will be. All events that ever did or will occur, were and are as really certain before as after their occurrence. To an omniscient mind their real certainty might and must have been known, as really before as after their occurrence. All future events, for example, will occur in some way, and there is no real uncertainty in fact, nor can there be any real uncertainty in the knowledge of God respecting them. They are really as certain before they come to pass as they will ever be, and they are as truly and perfectly known as certain by God as they ever will be. They are as truly present to the Divine fore-knowledge as they ever will be. Whatever of contingency and uncertainty there may be respecting them in some respects, yet, in point of fact, all events are certain, and there is no real uncertainty in respect to any event that ever did or will occur. This would be equally true, whether God or any other being knew how they would be or not. The fore-knowledge of God does not make them certain. He knows them to be certain simply because they are so. Omniscience is the necessary knowledge of all objects of knowledge, past, present, and future. But omniscience does not create objects of knowledge. It does not render events certain, but only knows how they certainly will be, because it is certain, not only that they will be, but how and when they will be. All the free actions of moral agents are as really certain before they occur, as they ever will be. And God must as truly know how they will be before they occur, as he does after they have occurred.\par 1. The first kind of certainty that I shall notice, is that of absolute necessity; that is, a certainty depending on no conditions whatever. This is the highest kind of certainty. It belongs to the absolute and the infinite, to the existence of space, duration, and to the existence of God; and in short to everything that is self-existent, infinite, and immutable in a natural sense; that is, to everything infinite that does not imply voluntariness. The natural attributes of God are certain by this kind of certainty, but his moral attributes, consisting as they do in a voluntary state of mind, though infinite and eternal, do not belong to this class.\par 2. A second kind of certainty is that of physical, but conditional necessity. To this class belong all those events that come to pass under the operation of physical law. These belong properly to the chain of cause and effect. The cause existing, the effect must exist. The event is rendered certain and necessary by the existence of its cause. Its certainty is conditionated upon its cause. The cause existing, the event must follow by a law of necessity, and the events would not occur of course, did not their causes exist. The causes being what they are, the events must be what they are. This class of events are as really certain as the foregoing class. By speaking of one of them as certain in a higher sense than the other, it is not intended, that one class is any more certain than the other, but only that the certainty is of a different kind. For example, the first class are certain by a kind of certainty that does not, and never did depend on the will of any being whatever. There never was any possibility that these things should be otherwise than they are. This, it will be seen, must be true of space and duration, and of the existence and the natural attributes of God.\par But all other things except the self-existent, the naturally immutable and eternal, are certain only as they are conditionated directly or indirectly upon the will of some being. For example, all the events of the physical universe were rendered certain by creation, and the establishing and upholding of those physical and necessary laws that cause these events. These are, therefore, certain by a conditioned, though physical necessity. There is no freedom or liberty in the events themselves; they occur necessarily, when their causes or conditions are supplied.\par 3. A third kind of certainty is that of a moral certainty. I call it a moral certainty, not because the class of events which belong to it are less certain than the foregoing, but because they consist in, or are conditionated upon, the free actions of moral agents. This class do not occur under the operation of a law of necessity, though they occur with certainty. There is no contingency predicable of the absolutely certain in the sense of absolute certainty above defined. The second class of certainties are contingent only in respect to their causes. Upon condition that the causes are certain, the events depending upon them are certain, without or beyond any contingency. This third class, though no less certain than the former two, are nevertheless contingent in the highest sense in which anything can be contingent. They occur under the operation of free will, and consequently there is not one of them that might not by natural possibility fail, or be otherwise than it is or will in fact be. This kind of certainty I call a moral certainty, as opposed to a physical certainty, that is, it is not a certainty of necessity in any sense; it is only a mere certainty, or a voluntary certainty, a free certainty, a certainty that might, by natural possibility in every case, be no certainty at all. But, on the contrary, the opposite might in every instance be certain by a natural possibility. God in every instance, knows how these events will be, as really as if they occurred by necessity; but his foreknowledge does not affect their certainty one way or the other. They might in every instance by natural possibility be no certainties at all, or be the opposite of what they are or will be, God's foreknowledge in anywise notwithstanding. God knows them to be certain, not because his knowledge has any influence of itself to necessitate them, but because they are certain in themselves. Because it is certain in itself that they will be, God knows that they will be. To this class of events belong all the free actions of moral agents. All events maybe traced ultimately to the action of God's free will; that is, God's free actions gave existence to the universe, with all its physical agencies and laws, so that all physical events are in some sense owing to, and result from the actions of free will. But physical events occur nevertheless under the immediate operation of a law of necessity. The class now under consideration depend not upon the operation of physical law as their cause. They are caused by the free agent himself. They find the occasions of their occurrence in the providential events with which moral agents are surrounded, and therefore may be traced indirectly, and more or less remotely, to the actions of the Divine will.\par Concerning this class of events, I would further remark that they are not only contingent in such a sense, that they might in every case by natural possibility be other than they are, but there may be, humanly speaking, the utmost danger that they will be otherwise than they really will be, that is, there may be danger, and the utmost danger, in the only sense in which there can be in fact any danger that any event will be otherwise than what it turns out to be. All events being really certain, there is in fact no danger that any event whatever will turn out differently from what it does, in the sense that it is not certain how it will be. But since all acts of free will, and all events dependent on those acts, are contingent in the highest sense in which any event can in the nature of things be contingent; and in the sense that, humanly speaking, there may be millions of chances to one that they will be otherwise than they will in fact turn out to be,—we say of all this class of events, that there is danger that they may or may not occur.\par Again: I remark in respect to this class of events, that God may foresee that so intricate is the labyrinth, and so complicated are the occasions of failure, that nothing but the utmost watchfulness and diligent use of means on his part, and on our part, can secure the occurrence of the event. Everything revealed in the Bible concerning the perseverance and final salvation of the saints, and everything that is true, and that God knows of the free actions and destinies of the saints, may be of this class. These events are nevertheless certain, and are known to God as certainties. Not one of them will, in fact, turn out differently from what he foresees that they will; and yet by natural possibility, they might every one of them turn out differently; and there may, in the only sense in which danger is predicable of anything, be the utmost danger that some or all of them will turn out differently from what they in fact will. These events are contingent in such a sense, that should the means fail to be used, or should any event in the whole chain of influences connected with their occurrence, be otherwise than it is, the end or event resulting, would or might be otherwise, than in fact it will be. They are, nevertheless, certain, every one of them, together with all the influences upon which each free act depends. Nothing is uncertain in respect to whether it will occur or not; and yet no free act, or event depending upon a free act, is certain, in the sense that it cannot by natural possibility be otherwise, nor in the sense that there may not be great danger, or, humanly speaking, a probability that it will be otherwise, and that, humanly speaking, there may not be many chances to one that it will be otherwise.\par When I say, that any event may, by natural possibility, be otherwise than what it will in fact be, I mean, that the free agent has natural power in every instance to choose otherwise than he does or actually will choose. As an illustration of both the contingency and the certainty of this class of events, suppose a man about to attempt to cross Lake Erie on a wire, or to pass down the falls of Niagara in a bark canoe. The result of this attempt is really certain. God must know how it will be. But this result, though certain, is conditionated upon a multitude of things, each of which the agent has natural power to make otherwise than in fact he will. To secure his safe crossing, every volition must be just what and as it will be; but there is not one among them that might not, by natural possibility, be the opposite of what it will be.\par Again, the case may be such, and the danger of failure so great, that nothing could secure the safe crossing, but a revelation from God that would inspire confidence, that the adventurer should in fact cross the lake, or venture down the falls safely: I say, this revelation of God might be indispensable to his safe crossing. Suppose it were revealed to a man under such circumstances, that he should actually arrive in safety; but the revelation was accompanied with the emphatic assurance, that the end depended upon the most diligent, cautious, and persevering use of means on his part, and that any failure in these would defeat the end. Both the revelation of the certainty of success, and the emphatic warning, might be indispensable to the securing of the end. Now, if the adventurer had confidence in the promise of success, he would have confidence in the caution not to neglect the necessary means, and his confidence in both might secure the desired result. But take an example from scripture:—\par \v \v0 Acts xxvii. 21\v #510270210000-510270310000\v0 : “But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, 24. Saying, Fear not, Paul: thou must be brought before Cæsar: and lo, God hath given thee all them that sail with thee. 25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26. Howbeit we must be cast upon a certain island. 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the ship-men deemed that they drew near to some country; 28. And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29. Then fearing lest we should have fallen upon rocks, they cast anchors out of the stern, and wished for the day. 30. And as the ship-men were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the fore-ship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.†Here the end was foreknown and expressly foretold at first, without any condition expressed, though they plainly understood that the end was to be secured by means. Paul afterwards informed them, that if they neglected the means, the end would fail. Both the means and the end were certain in fact, and God therefore expressly revealed the certainty of the result, and afterwards by a subsequent revelation secured the use of the necessary means. Here was no uncertainty, in the sense that the thing might, in fact, turn out otherwise than it did, and yet it was uncertain in the sense that, by natural possibility, both the means and the end might fail.\par I remark, again, in respect to events that are morally certain, that if they are greatly desired, they are not the more, but all the less, in danger of failing, by how much stronger the confidence is that they will occur, provided it be understood, that they are certain only by a moral certainty; that is, provided it be understood, that the event is conditioned upon the free acts of the agent himself.\par Again: it is generally admitted, that hope is a condition of success in any enterprise; and if this is so, assurance of success, upon the proper conditions, cannot tend to defeat the end.\par I remark, again, that there is a difference between real danger, and a knowledge or sense of danger. There may be as great and as real danger when we have no sense or knowledge of it, as when we have. And on the other hand, when we have the highest and the keenest sense of danger, there may be, in fact, no real danger; and indeed, as has been said, there never is any danger in the sense that anything will, as a matter of fact, turn out differently from what God foresees it will be.\par Again: the fact that anything is revealed as certain, does not make it certain; that is, the revelation does not make it certain. It had been certain, had not this certainty been revealed, unless it be in cases where the revelation is a condition or means of the certainty revealed. An event may be really certain, and may be revealed as certain, and yet, humanly speaking, there may be millions of chances to one, that it will not be as it is revealed; that is, so far as human foresight can go, the probabilities may all be against it.\par II. {\i State what is not intended by the perseverance of the saints, as I hold the doctrine.}\par 1. It is not intended that any sinner will be saved without complying with the conditions of salvation; that is, without regeneration, and persevering in obedience to the end of life, in a sense to be hereafter explained.\par 2. It is not intended that saints, or the truly regenerate, cannot fall from grace, and be finally lost, by natural possibility. It must be naturally possible for all moral agents to sin at any time. Saints on earth and in heaven can by natural possibility apostatize and fall, and be lost. Were not this naturally possible, there would be no virtue in perseverance.\par 3. It is not intended, that the true saints are in no danger of apostasy and ultimate damnation. For, humanly speaking, there may be, and doubtless is, the greatest danger in respect to many, if not of all of them, in the only sense in which danger is predicable of any event whatever, that they will apostatize, and be ultimately lost.\par 4. It is not intended, that there may not be, humanly speaking, myriads of chances to one, that some, or that many of them will fall and be lost. This may be, as we say, highly probable; that is, it may be probable in the only sense in which it is probable, that any event whatever may be different from what it will turn out to be.\par 5. It is not intended, that the salvation of the saints is possible, except upon condition of great watchfulness and effort, and perseverance on their part, and great grace on the part of God.\par 6. It is not intended, that their salvation is certain, in any higher sense than all their future free actions are. The result is conditioned upon their free actions, and the end can be no more certain than its means or conditions. If the ultimate salvation of the saints is certain, it is certain only upon condition, that their perseverance in obedience to the end of life is certain. Every act of this obedience is free and contingent in the highest sense in which contingency can be predicated of any thing whatever. It is also uncertain by the highest kind of uncertainty that can be predicated of any event whatever. Therefore there is and must be, as much real danger of the saints failing of ultimate salvation, as there is that any event whatever will be different from what it turns out to be.\par But here it should be distinctly remembered, as was said, that there is a difference between a certainty and a knowledge of it. It is one thing for an event to be really certain, and another thing for us to have a knowledge of it as certain. Everything is really equally certain, but many things are not revealed to us as certain. Those that are revealed as certain, are no more really so than others, but with respect to future things, not in some way revealed to us, we know not how they will prove to be. The fact that a thing is revealed to us as certain does not make it certain, nor is it really any the less uncertain because it is revealed to us as certain, unless the revelation tends to secure the certainty. Suppose the ultimate salvation of all the saints is certain, and that this certainty is revealed to us; unless this revelation is the means of securing their salvation, they are in just as much real danger of ultimately failing of eternal life, as if no such revelation had been made. Notwithstanding the certainty of their salvation, and the fact that this certainty is revealed to them, there is just as much real, though unknown, certainty or uncertainty, in respect to any future event whatever, as there is in respect to this. All events are certain with some kind of certainty, and would be whether any being whatever knew the certainty or not. So all events, consisting in or depending upon the free acts of free agents, are really as uncertain as any event can be, and this is true whether the certainty is revealed or not. The salvation of the saints then, is not certain with any higher certainty than belongs to all future events that consist in, or are conditionated upon, the free acts of free will, though this certainty may be revealed to us in one case, and not in the other.\par 7. Of course the salvation of the saints is not certain by any kind or degree of certainty that affords the least ground of hope of impunity in a course of sin. “For if they are to be saved, they are to be saved upon condition of continuing in faith and obedience to the end of life.â€\par Moreover, their salvation is no more certain than their future free obedience is. The certainty of future free obedience, and a knowledge of this certainty, cannot be a reason for not obeying, or afford encouragement to live in sin. So no more can the knowledge of the conditional and moral certainty of our salvation afford a ground for hope of impunity in a life of sin.\par 8. The salvation of the saints is not certain by any kind or degree of certainty that renders their salvation or their damnation any more impossible, than it renders impossible any future acts of sin or obedience. Consequently, it is not certain in such a sense as to afford the least encouragement for hope of salvation in sin, any more than a certainty that a farmer would raise a crop upon condition of his diligent, and timely, and persevering use of the appropriate means, would encourage him to neglect those means. If the farmer had a knowledge of the certainty with its conditions, it would be no temptation to neglect the means; but, on the other hand, this knowledge would operate as a powerful incentive to the required use of them. So neither can the knowledge of the certainty of the salvation of the saints, with the condition of it, be to them a temptation to live in sin; but, on the contrary, this knowledge must act as a powerful incentive to the exercise of confidence in God, and perseverance in holiness unto the end. So neither can the certainty that the necessary means will be used, afford any encouragement to neglect the use of them in the case of man's salvation, any more than the revealed certainty that a farmer will sow his field and have a crop, would encourage him to neglect to sow. The known certainty of both the means and the end, with an understanding of the moral nature of the certainty, has no natural tendency to beget presumption and neglect; but, on the contrary, to beget a diligent, and cheerful, and confident use of the necessary means.\par III. {\i Show what is intended by the doctrine in question.}\par It is intended, that all who are at any time true saints of God, are preserved by his grace and Spirit through faith, in the sense that subsequently to regeneration, obedience is their rule, and disobedience only the exception; and that being thus kept, they will certainly be saved with an everlasting salvation.\par Before I proceed to the direct proof of the doctrine, a few remarks may be desirable.\par 1. I would remark, that I have felt greater hesitancy in forming and expressing my views upon this, than upon almost any other question in theology. I have read whatever I could find upon both sides of this question, and have uniformly found myself dissatisfied with the arguments on both sides. After very full and repeated discussion, I feel better able to make up and express an opinion upon the subject than formerly. I have at some periods of my ministry been nearly on the point of coming to the conclusion that the doctrine is not true. But I could never find myself able to give a satisfactory reason for the rejection of the doctrine. Apparent facts that have come under my observation have sometimes led me seriously to doubt the soundness of the doctrine; but I cannot see, and the more I examine the more unable I find myself to see, how a denial of it can be reconciled with the scriptures.\par I shall give the substance of what I regard as the scripture proof of this doctrine, and beg the reader to make up his opinion for himself by a careful examination. Perhaps what has been satisfactory to my mind may not be so to the minds of others. Let no one believe this, or any other doctrine upon my authority, but “prove all things and hold fast that which is good.â€\par 2. I observe, that its truth cannot be inferred from the nature of regeneration. It is true, as was said, and as will be farther shown, that perseverance is an attribute or characteristic of Christian character; but this does not necessarily result from the nature of regeneration, but from the indwelling Spirit of Christ. It has been common for that class of writers and theologians, who hold what is called the Taste Scheme of regeneration, to infer the truth of this doctrine from the nature of the change that constitutes the new birth. In this they have been entirely consistent. If, as they suppose, regeneration consists in a change in the constitution of the mind, in the implanting or infusion of a new constitutional taste, relish, or appetite; if it consists in or implies a change back of all voluntary action, and such a change as to secure and necessitate a change of voluntary action; why, then it is consistent, to infer from such a change the perseverance of the saints, unless it can be made to appear that either God, or Satan, or voluntary sin, can change the nature back again. If, in regeneration, the nature is really changed, if there be some new appetite or taste implanted, some holy principle implanted or infused into the constitution, why, then it must follow, that they will persevere by a physical law of the new nature or constitution. I see not how, in this case, they could even be the subjects of temporary backsliding, unless the new appetite should temporarily fail, as does sometimes our appetite for food. But if this may be, yet if regeneration consists in or implies a new creation of something that is not voluntary, a creation of a new nature, instead of a new character, I admit, that perseverance might be reasonably inferred from the fact of such a change. But since I reject wholly this theory of regeneration, and maintain that it is wholly a voluntary change, I cannot consistently infer the final salvation of the saints from the nature of the change that occurs in regeneration. I have been struck with the inconsistency of those who hold the Taste Scheme of regeneration, and yet contend, not only for falling from a regenerate state, but also that the regenerate may and do fall into a state of entire depravity, every time they sin; that they fall from this state of physical or constitutional regeneration every time they commit sin, and must be regenerated or converted anew, or be lost. Now this is not reconcilable with the idea of the physical regeneration.\par 3. Nor can we infer the perseverance of the saints, with any justice, from their being, at their conversion, brought into a state of justification.\par By perseverance some seem to mean, not that the saints do persevere or continue in obedience, but that they will be saved at any rate, whether they persevere in obedience or not. It was against this idea that such men as the Wesleys, and Fletcher, and their coadjutors fought so valiantly. They resisted justly and successfully the doctrine of perpetual justification, upon condition of one act of faith, and maintained that the saints as well as sinners are condemned whenever they sin. They also contended that there is no kind of certainty that all true saints will be saved. Since I have endeavored to refute the doctrine of a perpetual justification, conditioned upon the first act of faith, I cannot of course infer the final salvation of the saints from the nature of justification. Those who hold, that the first act of faith introduces the soul into a new relation of such a nature that, from thenceforth, it is not condemned by the law, do what it will, may justly infer from the nature of such a justification, that all who ever exercise faith will escape the penalty of the Divine law. But we have seen, that this is not the nature of gospel justification, and therefore we must not infer that all saints will be saved, from the mere fact that they have once believed and been justified.\par}üÏ{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XLVIII.\plain\par \fs30\b PERSEVERANCE OF THE SAINTS PROVED.\plain\par The following considerations, taken together, seem to me to establish the truth of the doctrine in question beyond reasonable doubt.\par 1. God has from eternity resolved upon the salvation of all the elect. This we have seen. No one of this number will ever be lost. These are given to Christ from eternity, as a seed to serve him. The conversion, perseverance, and final salvation of the elect, we have seen to be secured. Their conversion, perseverance, and salvation, are secured by means of the grace of God in Christ Jesus, prevailing through the gospel, so to influence their free-will as to bring about this result. The instructions, promises, threatenings, warnings, expostulations of the Bible, with all the influences with which they are surrounded, are the instrumentalities by means of which the Holy Spirit converts, sanctifies, and saves them. At every step, as Fletcher acknowledges, “grace is beforehand with free will.†God first comes to, and moves upon, the sinner; but the sinner does not come to and move, or attempt to move, God. God first draws, and the sinner yields. God calls and the sinner answers. The sinner would never approach God, did not God draw him.\par Again: God calls effectually, but not irresistibly, before the sinner yields. He does not yield and answer to a slight call. Some indeed wait to be drawn harder, and to be called louder and longer than others; but no one, in fact, comes to God until effectually persuaded to do so; that is, until he is effectually hunted from his refuges of lies, and drawn with so great and powerful a drawing, as not to force, but to overcome, his reluctance or voluntary selfishness, and as to induce him to turn to God and to believe in Christ. That the sinner is wholly disinclined to obey, up to the very moment in which he is persuaded and induced to yield, there can be no doubt. His turning, as we have seen, is an act of his own, but he is induced to turn by the drawings of the Holy Spirit.\par Every person who was ever truly converted knows, that his conversion is not to be ascribed to himself, in any other sense, than that he finally consented, being drawn and persuaded by the Holy Spirit. The glory belongs to God, for the sinner only yielded after, perhaps, protracted resistance, and never until after he was so convinced as to have no further excuse or apology for sin, nor until the Spirit, by means of truth, and argument, and persuasion, fairly overcame him, and constrained, not forced him to submit. This is a brief statement of the facts connected with the conversion of every soul that was ever converted to God. This is true of the conversion of all the elect of God; and if others besides the elect are ever converted, this is a true account of their conversion.\par Again: the same is true of their perseverance in holiness, in every instance, in every act. The saints persevere, not by virtue of a constitutional change, but as a result of the abiding and indwelling influence of the Holy Spirit. “Free grace is always beforehand with free-will;†that is, the will never obeys, in any instance, nor for one moment, except as it is persuaded to do so as really as at the first. The work begun by the Holy Spirit is not carried on, except as the same Spirit continues to work in the saints to will and to do of his good pleasure. Saints do not begin in the Spirit, and then become perfect through or by the flesh. There is no holy exercise that is not as really to be ascribed to the grace and to the influence of the Holy Spirit, as is conversion itself.\par The saints convert not themselves, in the sense that they turn or yield, until persuaded by the Holy Spirit. God converts them in the sense, that he effectually draws or persuades them. They turn themselves, in the sense that their turning is their own act. God turns them, in the sense that he induces or produces their turning. The same is true of their whole course of obedience in this life. The saints keep themselves, in the sense, that all obedience is their own; all their piety consists in their own voluntary obedience; but God keeps them, in the sense, that in every instance, and at every moment of obedience, he persuades, and enlightens, and draws them, insomuch, that he secures their voluntary obedience; that is, he draws and they follow. He persuades, and they yield to his persuasions. He works in them to will and to do, and they will and do. God always anticipates all their holy exercises, and persuades the saints to put them forth. This is so abundantly taught in the Bible, that to quote scripture to prove it were but to waste your time. The saints are not only said to be converted, but also sanctified, and kept by the power of God.\par No saint then keeps himself, except in so far as he is kept by the grace, and Spirit, and power of God. There is therefore no hope for any saint, and no reason to calculate upon the salvation of any one, unless God prevails to keep him from falling away and perishing. All who ever are saved, or ever will be, are saved by and through free grace, prevailing over free will, that is, by free grace securing the voluntary concurrence of free will. This God. does, and is sure to do, with all the elect. It was upon condition of the foreseen fact, that God could by the wisest administration of his government, secure this result, they were elected to eternal salvation, through sanctification of the Spirit, and belief of the truth. Now observe how the elect are saved. All the threatenings, warnings, and teachings of the Bible are addressed to them, as to all others. If there are any saints, at any time, who are not of the elect, the Bible nowhere notices any such persons, or speaks of them, as any less or more secure than the elect.\par Again: the Bible nowhere represents or implies, that any but the elect are converted. It does not represent any but the elect as at any time coming in heart to Christ—as at any time regenerated or born of God. The Bible nowhere acknowledges two classes of saints, elect and non-elect. But, if there were two such classes, and the salvation of the elect was certain, as it really is, and that of the non-elect not certain, it is incredible that the Bible should not reveal this fact. Again: so far is the Bible from recognizing or implying any such distinction, that it everywhere implies the contrary. It divides mankind into two, and but two classes, and these it sets one over against the other. These are contrasted by the names, saint and sinner; people of God, and people of this world; children of God, and children of this world, or children of the devil; the elect and the reprobate, that is, the chosen and the rejected; the sanctified and the unsanctified; the regenerated and the unregenerated; the penitent and the impenitent. By whatever names they are called, it is manifest that the same classes and none others are meant. The elect of God is a common name for the saints or people of God. I cannot find in the Bible any evidence, that any were converted at any time, but the elect, or those whose salvation is sure. The elect are, or will be, every one of them certainly converted and saved. If any one chooses to contend that any other are ever converted, the burden of proof is upon him; let him prove it, if he can. But this he must prove, in order to establish the fact, that any truly regenerated persons are ever lost, for sure it is, that no one of the elect will ever be lost. But, since I am to take the affirmative, I must take the burden of showing, that none but the elect are recognized in the scriptures as saints; and as I am speaking only of the salvation of the saints, I shall take it for granted, that all those who were from eternity chosen to eternal salvation, through sanctification of the Spirit and belief of the truth, will certainly be saved.\par Now, if it can be shown, that some saints have been really lost, it will follow, that some have been converted who were not of the elect. And, on the other hand, if it can be shown that no saint has been, or will be, finally lost; but, on the contrary, that all the true saints are, and will be, saved, it will follow that none but the elect are converted. For all who are, or will be, saved, are saved by God, and saved by design, and in accordance with an eternal design, and of course they were elected to salvation from eternity.\par I have already said, that it is incredible that the Bible should read as it does, and that it should nowhere distinguish between elect and non-elect saints, if there is any such distinction. It cannot be said with justice, that the Bible purposely conceals from all saints the fact of their election, lest it should be a stumbling-block to them. This we have seen is not the fact, but on the contrary, that the elect, at least in some instances, have known that they were elect.\par But it is said, that Peter exhorts the saints to “give all diligence to make their calling and election sure;†from which it is inferred, that they did not know that they were elect; and furthermore, that it might be that, although they were real saints, nevertheless they were not, at least all of them, of the elect. The words here referred to stand in the following connection:—\par \v \v0 2 Pet. i. 1\v #680010010000-680010100000\v0 : “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ: 2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord; 3. According as his divine power has given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4. Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5. And beside this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; 6. And to knowledge, temperance; and to temperance, patience; and to patience, godliness; 7. And to godliness, brotherly kindness; and to brotherly kindness, charity. 8. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.†Upon this passage, I remark,—\par That Peter addressed this epistle to all who had faith, that is, to all true Christians, as appears from the first verse. He addressed no one by name, but left it for every one to. be slue that he had faith. He then proceeds to exhort them to grow in grace, assuring them that, if any one did not do so, he had forgotten that he was purged from his former sins; that is, if any one lacked that which he enjoined, it would prove that he had not true faith, or that he had backslidden. Then he adds, as in the 10th verse: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.†The apostle plainly assumes:—\par (1.) That the called and elected will be saved; to make their calling and election sure, was to make their salvation sure: and,\par (2.) That none others are saved but the called and elected, for if others are saved, it were of no consequence whether they were of the called and elected or not, provided they were saved;\par (3.) That he regarded none as Christians, or as at any time having true faith, but the called and elected; for he was not exhorting supposed impenitent sinners to become Christians, but supposed Christians to be sure of their calling and election. This shows that he regarded all Christians as of the called and elected. To be sure of their calling and election was to be sure of their salvation. The apostle did not certainly mean to exhort them to become of the number of the elect, for this number we have seen was settled from eternity; but by diligence and growth in grace to secure their salvation, or thus to prove or demonstrate their calling and election. He meant also to admonish them that, although called and elected, still their ultimate salvation was conditionated upon their diligent growth in grace, and perseverance in holiness to the end of life. He therefore exhorts them to make their calling and election sure, which is the same as to secure their salvation. He speaks of calling and election as indissolubly connected. Effectual calling either results from election, or election from calling. We have seen that election is eternal; therefore election cannot result from calling, but calling must result from election.\par Again: Christians and saints, and the children and people of God, the disciples of Christ, and the elect, are to all appearance regarded throughout the Bible as the same class.\par Again: Christ says, \v \v0 John vi. 37\v #500060370000-500060370000\v0 : “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. \v \v0 39\v #500060390000-500060390000\v0 . And this is the Father' s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.â€\par Here Jesus says, that all who are given to him by the Father shall come to him, and that of those that come to him, it is his Father's will that he should lose none, hut that he should raise them up, (that is, to eternal life,) at the last day. He does not say here, that none do come to him who are not given to him by the Father, but this is plainly implied, for he says, \v \v0 37th.\v #500060370000-500060370000\v0 “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.†What he means by not casting them out, is plain from \v \v0 verse 39\v #500060390000-500060390000\v0 . That is, “It is the Father's will that of all that shall come to me I should lose nothing.†By not casting them out, then, he intended that he should surely save them, that is, all that came to him. But if he saves them, they must have been given to Christ and have been elected, or they were not. If they were not elected, or given to Christ by the Father, they will never be saved, unless some are saved without God's designing or choosing to save them. If any are saved, God saves them, through or by Christ. If he saves them, he does it designedly, and not without design. But if he ever does, or will design it, he has from eternity designed it. So then, it appears, that all who come to Christ were given to him of the Father; and that he will lose none of them, but will raise them up at the last day. My object at present, however, is not to insist that no one that comes to Christ will be lost, but only that all who come to Christ are of the number that were given to him of the Father, or are of the elect.\par Again: compare \v \v0 verses 37, 39, 44, 45\v #500060370000-500060370000#500060390000-500060390000#500060440000-500060440000#500060450000-500060450000\v0 . He says: \v \v0 John vi. 37\v #500060370000-500060370000\v0 : “All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. \v \v0 39\v #500060390000-500060390000\v0 . And this is the Father' s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. \v \v0 44\v #500060440000-500060440000\v0 . No man can come to me except the Father which hath sent me, draw him, and I will raise him up at the last day. \v \v0 45\v #500060450000-500060450000\v0 . It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.â€\par Here it appears that no one can come to Christ except he be drawn of the Father. Every one who is drawn by the Father with an effectual drawing, or every one who hears and learns of the Father comes to Christ, and no other. The Father draws none to Christ, but those whom he has given to Christ; for these, and these only, are the children of God. \v \v0 Isa. liv. 13\v #290540130000-290540130000\v0 : “And all thy children shall be taught of the Lord; and great shall be the peace of thy children.†From these passages it appears that none come to Christ but those who are drawn by the Father, and that none are drawn by the Father but those whom he has given to his Son, or the elect; and that of those who are thus drawn to Christ, it is the Father's will that he should lose none, but that he should raise them up at the last day; that is, that he should save them. But observe, it is my particular object just now to establish the fact, that none come to Christ but those who are of the number that are given to Christ, and also that every one who is given to him shall come to him. These, and these only are effectually called or drawn of the Father. All are called in the sense of being earnestly and honestly invited, and all the divine persuasion is addressed to them that can wisely be addressed to them. But others, besides those given to the Son, are not, as a matter of fact, persuaded and effectually drawn, in a sense that secures the “concurrence of free will with free grace.â€\par The same truth is strongly implied in many other passages in the teachings of Christ. For example, he says,—\par \v \v0 John x. 1\v #500100010000-500100060000\v0 : “Verily, verily, I say unto you, he that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber. 2. But he that entereth in by the door is the shepherd of the sheep. 3. To him the porter openeth: and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out. 4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.â€\par He then proceeds to expound the parable. He is the good shepherd having the care of his Father's sheep. He says:—\par \v \v0 7\v #500100070000-500100170000\v0 . “Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8. All that ever came before me are thieves and robbers: but the sheep did not hear them. 9. I am the door; by me if any man enter in, he shall be saved, and go in and out, and find pasture. 10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11. I am the good shepherd: the good shepherd giveth his life for the sheep. 12. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf catcheth them, and scattereth the sheep. 13. The hireling fleeth, because he is a hireling, and careth not for the sheep. 14. I am the good shepherd, and know my sheep, and am known of mine. 15. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17. Therefore doth my Father love me, because I lay down my life, that I might take it again.â€\par He had other sheep which were not yet called—they were not of this fold—that is, they were not Jews, but Gentiles; these he must bring. To the unbelieving and cavilling Jews he said:—\par \v \v0 John x. 26\v #500100260000-500100290000\v0 : “But ye believe not, because ye are not of my sheep, as I said unto you. 27. My sheep hear my voice, and I know them, and they follow me. 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father which gave them me, is greater than all; and none is able to pluck them out of my Father' s hand.â€\par Here it is plainly implied, that all those were sheep who were given to him by the Father, and that all such would surely hear and know his voice and follow him, but those that were not of his sheep, or were not given him by the Father, would not believe. He says, \v \v0 verse 26\v #500100260000-500100260000\v0 : But ye believe not, because ye are not of my sheep, as I said unto you. What he here says amounts to this: all those are sheep who are given to me of my Father. All my sheep thus given, shall and will hear my voice, and follow me, and none others will. I do not notice in this place what he says of the certainty of their salvation, because my present object is only to show that those and those only come to Christ who are given to him of the Father, or are of the elect.\par This same truth is either expressly taught, or strongly implied in a great many passages, and indeed it seems to me to be the doctrine of the whole Bible. \v \v0 Rom. viii. 28\v #520080280000-520080280000\v0 : “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.†Here they that love God are represented as identical with those “who are the called according to his purpose.†In other words, they who love God are the called according to, or in consequence of their election. All that love God do so because they have been effectually called, according to the purpose or election of God. This passage seems to settle the question, especially when viewed in its connection, that all who ever love God are of the elect, and that they are prevailed upon to love God in conformity with their election.\par We shall have occasion, by and by, to examine the connection in which this passage is found, for the purpose of showing that all who at any time truly come to love God, will be saved. I have only quoted this twenty-eighth verse here for the purpose of showing, not directly, that all that love God at any time will be saved, but that they are of the number of the elect, from which fact their ultimate salvation must be inferred.\par It is plain that the apostles regarded regeneration as conclusive evidence of election. The manner in which they address Christians seems to me to put this beyond a doubt. Paul, in writing to the Thessalonians, \v \v0 2 Thes. ii. 13\v #600020130000-600020130000\v0 , says, “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth.†Here the apostle speaks of all the brethren at Thessalonica as beloved of the Lord, and as being from eternity chosen to salvation. He felt called upon to give thanks to God for this reason, that God had chosen them to salvation from eternity. This he represents as true of the whole church: that is, doubtless, of all true Christians in the church. Indeed, the apostles everywhere speak as if they regarded all true saints as of the elect, and their saintship as evidence of their election. Peter, in writing to the Christians in his first letter, says:\par \v \v0 1 Pet. i. 1\v #670010010000-670010090000\v0 : “Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3. Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time: 6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations; 7. That the trial of your faith, being much more precious than that of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ: 8. Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory: 9. Receiving the end of your faith, even the salvation of your souls.â€\par Here it is plain that Peter regarded all who had been born again to a lively hope, or who were regenerated, as elected, or as chosen to salvation. I might pursue this argument to an indefinite length, but I must attend to other considerations in support of the doctrine in question.\par I will for the present close what I have to say under this particular branch of the argument, by reminding you that Christ has expressly asserted that no man can or does come to him except the Father draw him, and that the Father draws to him those—and by fair inference those only—whom he has given to Christ; and further, that it is the Father's will, that of those whom the Father had given to Christ, and drawn to him, Christ should lose none, but should raise them up at the last day. It is, I think, evident, that when Christ asserts it to be his Father's will, that of those whom the Father had given him he should lose none, but should raise them up at the last day, he intended to say, that his Father not merely desired and willed this, but that such was his design. That the Father designed to secure their salvation: This we shall more fully see in its proper place.\par}€Ê{\rtf1\ansi\ansicpg1252\deff0\deflang1040{\fonttbl{\f0\fnil\fcharset0 Palatino Linotype;}{\f1\fnil\fcharset0 Palatino Linotype;}{\f3\fnil\fcharset0 Palatino Linotype;}{\f4\fnil\fcharset0 Times New Roman;}}{\colortbl\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;}\viewkind4\uc1\pard\cf0\f0\fs24 \fs32\i LECTURE XV.\plain\par \fs30\b ATTRIBUTES OF LOVE.\plain\par 15. {\i Patience }is another attribute of benevolence.\par This term is frequently used to express a phenomenon of the sensibility. When thus used, it designates a calm and unruffled state of the sensibility or feelings, under circumstances that tend to excite anger or impatience of feeling. The calmness of the sensibility, or patience as a phenomenon of the sensibility, is purely an involuntary state of mind, and although it is a pleasing and amiable manifestation, yet it is not properly virtue. It may be, and often is, an effect of patience as a phenomenon of the will, and therefore an effect of virtue. But it is not itself virtue. This amiable temper may, and often does, proceed from constitutional temperament, and from circumstances and habits.\par Patience as a virtue must be a voluntary state of mind. It must be an attribute of love or benevolence; for all virtue, as we have seen, and as the Bible teaches, is resolvable into love or benevolence. The Greek term, {\i upomone}, so often rendered patience in the New Testament, means perseverance under trials, continuance, bearing up under affliction, or privations, steadfastness of purpose in despite of obstacles. The word may be used in a good or in a bad sense. Thus a selfish man may patiently, that is perseveringly, pursue his end, and may bear up under much opposition to his course. This is patience as an attribute of selfishness, and patience in a bad sense of the term. Patience in the good sense, or in the sense in which I am considering it, is an attribute of benevolence. It is the quality of constancy, a fixedness, a bearing up under trials, afflictions, crosses, persecutions, or discouragements. This must be an attribute of benevolence. Whenever patience ceases, when it holds out no longer, when discouragement prevails, and the will relinquishes its end, benevolence ceases, as a matter of course.\par Patience as a phenomenon of the will, tends to patience as a phenomenon of the sensibility. That is, the quality of fixedness and steadfastness in the intention naturally tends to keep down and allay impatience of temper. As, however, the states of the sensibility are not directly under the control of the will, there may be irritable or impatient feelings, when the heart remains steadfast. Facts or falsehoods may be suggested to the mind which may, in despite of the will, produce a ruffling of the sensibility, even when the heart remains patient. The only way in which a temptation, for it is only a temptation while the will abides firm to its purpose, I say the only way in which a temptation of this kind can be disposed of, is by diverting the attention from that view of the subject that creates the disturbance in the sensibility. I should have said before, that although the will controls the feelings by a law of necessity, yet, as it does not do so directly, but indirectly, it may, and does often happen, that feelings corresponding to the state of the will do not exist in the sensibility. Nay, for a time, a state of the sensibility may exist which is the opposite of the state of the will. From this source arise many, and indeed most, of our temptations. We could never be properly tried or tempted at all, if the feelings must always, by a law of necessity, correspond with the state of the will. Sin consists in willing to gratify our feelings or constitutional impulses, in opposition to the law of our reason. But if these desires and impulses could never exist in opposition to the law of the reason, and, consequently, in opposition to a present holy choice, then a holy being could not be tempted. He could have no motive or occasion to sin. If our mother Eve could have had no feelings of desire in opposition to the state of her will, she never could have desired the forbidden fruit, and of course would not have sinned. I wish now, to state distinctly what I should have said before, that the state or choice of the will does not necessarily so control the feelings, desires, or emotions, that these may never be strongly excited by Satan or by circumstances, in opposition to the will, and thus become powerful temptations to seek their gratification, instead of seeking the highest good of being. Feelings, the gratification of which would be opposed to every attribute of benevolence, may at times co-exist with benevolence, and be a temptation to selfishness; but opposing acts of will cannot co-exist with benevolence. All that can be truly said is, that as the will has an indirect control of the feelings, desires, appetites, passions, etc., it can suppress any class of feelings when they arise, by diverting the attention from their causes, or by taking into consideration such views and facts as will calm or change the state of the sensibility. Irritable feelings, or what is commonly called impatience, may be directly caused by ill health, irritable nerves, and by many things over which the will has no direct control. But this is not impatience in the sense of sin. If these feelings are not suffered to influence the will; if the will abides in patience; if such feelings are not cherished, and are not suffered to shake the integrity of the will; they are not sin. That is, the will does not consent to them, but the contrary. They are only temptations. If they are allowed to control the will, to break forth in words and actions, then there is sin; but the sin does not consist in the feelings, but in the consent of the will to gratify them. Thus, the apostle says, “Be ye angry, and sin not: let not the sun go down upon your wrath.†That is, if anger arise in the feelings and sensibility, do not sin by suffering it to control your will. Do not cherish the feeling, and let not the sun go down upon it. For this cherishing it is sin. When it is cherished, the will consents and broods over the cause of it; this is sin. But if it be not cherished, it is not sin.\par That the outward actions will correspond with the states and actions of the will, provided no physical obstacle be opposed to them, is a universal truth. But that feelings and desires cannot exist contrary to the states or decisions of the will, is not true. If this were a universal truth, temptation, as I have said, could not exist. The outward actions will be as the will is, always; the feelings, generally. Feelings corresponding to the choice of the will, will be the rule, and opposing feelings the exception. But these exceptions may and do exist in perfectly holy beings. They existed in Eve before she consented to sin, and had she resisted them she had not sinned. They doubtless existed in Christ, or he could not have been tempted in all points like as we are. If there be no desires or impulses of the sensibility contrary to the state of the will, there is not properly any temptation. The desire or impulse must appear on the field of consciousness, before it is a motive to action, and of course before it is a temptation to self-indulgence. Just as certainly then as a holy being may be tempted, and not sin, just so certain it is that emotions of any kind, or of any strength, may exist in the sensibility without sin. If they are not indulged, if the will does not consent to them, and to their indulgence or gratification, the soul is not the less virtuous for their presence. Patience as a phenomenon of the will must strengthen and gird itself under such circumstances, so that patience of will may be, and if it exist at all, must be, in exact proportion to the impatience of the sensibility. The more impatience of sensibility there is, the more patience of will there must be, or virtue will cease altogether. So that it is not always true, that virtue is strongest when the sensibility is most calm, placid, and patient. When Christ passed through his greatest conflicts, his virtue as a man was undoubtedly most intense. When in his agony in the garden, so great was the anguish of his sensibility, that he sweat as it were great drops of blood. This, he says, was the hour of the prince of darkness. This was his great trial. But did he sin? No, indeed. But why? Was he calm and placid as a summer's evening? As far from it as possible.\par Patience, then, as an attribute of benevolence, consists, not in placid feeling, but in perseverance under trials and states of the sensibility that tend to selfishness. This is only benevolence viewed in a certain aspect. It is benevolence under circumstances of discouragement, of trial, or temptation. “This is the patience of the saints.â€\par Before dismissing the subject of patience as an emotion, I would observe that, the steadfastness of the heart tends so strongly to secure patience, that if an opposite state of the sensibility is more than of momentary duration, there is strong presumption that the heart is not steadfast in love. The first risings of it will produce an immediate effort to suppress it. If it continues, this is evidence that the attention is allowed to dwell upon the cause of it. This shows that the will is in some sense indulging it.\par If it so far influences the will as to manifest itself in impatient words and actions, there must be a yielding of the will. Patience, as an attribute of benevolence, is overcome. If the sensibility were perfectly and directly under the control of the will, the least degree of impatience would imply sin. But as it is not directly, but indirectly under the control of the will, momentary impatience of feeling, when it does not at all influence the will, and when it is not at all indulged, is not sure evidence of a sinful state of the will. It should always be borne in mind, that neither patience nor impatience, in the form of mere feeling, existing for any length of time, and in any degree, is in itself either holy on the one hand, or sinful on the other. All that can be said of these states of the sensibility is, that they indicate, as a general thing, the attitude of the will. When the will is for a long time steadfast in its patience, the result is great equanimity of temper, and great patience of feeling. This comes to be a law of the sensibility, insomuch that very advanced saints may, and doubtless do, experience the most entire patience of feeling for many years together. This does not constitute their holiness, but is a sweet fruit of it. It is to be regarded rather in the light of a reward of holiness, than as holiness itself.\par 16. Another attribute of benevolence is {\i Meekness}.\par Meekness, considered as a virtue, is a phenomenon of the will. This term also expresses a state of the sensibility. When used to designate a phenomenon of the sensibility, it is nearly synonymous with patience. It designates a sweet and forbearing temper under provocation. Meekness, a phenomenon of the will, and as an attribute of benevolence, is the opposite both of resistance to injury and retaliation. It is properly and strictly forbearance under injurious treatment. This certainly is an attribute of God, as our existence and our being out of hell plainly demonstrate. Christ said of himself that he was “meek and lowly in heart;†and this surely was no vain boast. How admirably, and how incessantly did this attribute of his love manifest itself! The fifty-third chapter of Isaiah is a prophecy exhibiting this attribute in a most affecting light. Indeed, scarcely any feature of the character of God and of Christ is more strikingly exhibited than this. It must evidently be an attribute of benevolence. Benevolence is good-will to all beings. We are naturally forbearing toward those whose good we honestly and diligently seek. If our hearts are set upon doing them good, we shall naturally exercise great forbearance toward them. God has greatly commended his forbearance to us, in that, while we were yet his enemies, he forbore to punish us, and gave his Son to die for us. Forbearance is a sweet