7 sinful exercises of the wicked be the less odious and blameworthy, because they are produced by Divine efficiency? But, however we may reason on the subject, it is clearly a contradiction of the word of God and an impeachment of his veracity, to deny the perfect consistency between the entire dependence of men upon the agency of God for all their free moral exercises and actions, and their accountability for their conduct, and their criminality for all their transgressions of the Divine law. 5. Those, who say they have not sinned, because God designed and will overrule all the conduct of men for his own glory, and the general good, make God a liar. This the apostle calls, expressly, replying against God: "Thou wilt say then unto me, Why doth he yet find fault, for who hath resisted his will: Nay, but, O man, who art thou that repliest against God?" It is declared, in scripture, that the wrath of man shall praise God, and also, that the soul that sinneth shall die. The truth F and consistency of these general declarations, might be illustrated by innumerable instances recorded in sacred history. The superiority of sacred to profane history, appears in no respect more conspicuous than this, that it connects the actions of men with the designs and agency of God, unfolds final causes, and shows how God glorifies his name and promotes the good of his kingdom, even by those evil deeds, for which He justly punishes his rebellious creatures. And why should it be thought unjust in God to punish men for their crimes; because He can and does overrule them for good? It is not their intention to accomplish God's benevolent purposes, but to gratify their selfish passions. They think evil; though God means it unto good. And shall they be held guiltless, merely because their hands are too feeble to perform their enterprise? They deserve to be treated according to their own intentions, and not according to God's. They are answerable for all the evil, which they intend, and God prevents, and deserve none the less punishment, on account of the good, which, contrary to their designs and endeavours, God always meant to bring, and always does bring, out of all their criminal conduct. For any of the wicked, therefore, to attempt to exonerate themselves from blame, because God turns their wrath to his praise, is a very impious contradiction to the word of God, and more criminal than to say, "Let us do evil, that good may come;" for to say that the end sanctifies the means, is only to say (absurdly enough, indeed) that bad means may be used with a good intention; but to maintain, that the event sanctifies the means, is as much as to say, that the worst means may be innocently used, with the worst designs. If the damnation of those, who say the first, be just; surely those, who say the last, deserve the greater damnation. The discourse will now be concluded with a few INFERENCES AND REFLECTIONS. 1. We may learn from what has been said, who are truly convinced of sin. Conviction is a state of mind, subsequent to awakening, and antecedent to conversion. It consists in right views and a feeling sense of one's sinfulness.Those, therefore, are not truly convinced of sin, who say what implies that they have not sinned at all. None can be further from genuine conviction, than those, who say, that they have not had selfish feelings, or that it is right to act from selfish motives, or that they are unable to keep the Divine law, or that the decrees, agency and overruling providence of God, deprive them of moral freedom and render them undeserving of either praise or blame. All such justify themselves before God, and are without any right apprehensions of their sinfulness. But, those, who are truly convinced of sin, believe and acknowledge, that, whereas they ought to have perfectly obeyed the law of God, which requires the constant exercise of disinterested, holy love; their feelings, affections and actions have been selfish, for which neither the decrees nor providence of God afford them the least excuse, and for which, notwithstanding the good which God will effect by them, they deserve all the punishment which he has threatened in his word. holy law, and hates all the workers of iniquity. And though He cannot be tempted or provoked by the evil conduct of his sinful creatures, to do any thing evil in itself; yet, when, instead of confessing their sins and sueing for mercy as they ought, they presume to justify themselves, and by contradicting his word, to make Him a liar, he is sufficiently angry with them, from day to day, to punish them with everlasting destruction. 4. This subject may lead us to apprehend, that many in the Christian world, who imagine themselves to be true penitents, have never experienced so much as genuine conviction. It is very evident, that such as persist in saying they have not sinned, were never truly convinced of sin. But, do not many persist in saying this, 2. What has been advanced in who yet profess to be humble penithis discourse, may serve to show tents, and entertain high hopes of one ground of the controversy be- the favour of God? Do not many tween God and impenitent men. confident professors, deny the enGod says they have sinned. He tire selfishness of the unrenewed declares, that their heart is full of heart? Do not many such profesevil, and that there is not one of sors deny the obligation of men them, who does any thing good, to exercise disinterested love? Do But, they say, they have not sin- not many plead, that they are unned. He says they are without able to keep the Divine law? Do any cloak for their sins. They not many maintain, that absolute say, that, for what are called their dependence is incompatible with sins, they have a sufficient excuse. moral freedom and accountability? God says, that they deserve end- And do not many contend, thất, less punishment for their trans- if all the actions of men are made gressions. But they say, that it to subserve the Divine glory and would be unjust to punish them the general good, they ought not for breaking a law, which they to be judged as sinners, and punwere unable to keep, and for of- ished for their conduct? And do fences, which will be made bene-not all such virtually say they have ficial to the universe. Thus there not sinned, and thus make it maniis a controversy between impeni- fest, that so far from being humble tent sinners and their Maker. penitents, they were never so Hence, much as convicted sinners? 3. We may reasonably conclude, that God is greatly offended with impenitent sinners, who presume to say, they have not sinned. It is an evil thing to sin against God.' He loves his 5. Sinners will fall in the judgment. They may maintain their controversy with God, in this world, where He is pleased to bear long with them, and exercise patience and long-suffering to of grace shall be gone, and God shall begin to deal with them for all that they have done; no longer will their hands be strong, or their hearts endure When the light of eternity shall shine upon them, they will see, that they have sinned and done deeds worthy of death. "Every mouth shall be stopped, and all the world become guilty before God." Before the bar of Christ, it will clearly appear, that God is true, and every man a liar.' wards them. But when their day | crees and his sovereignty will remain forever the same. He will go on, working all and in all, and fulfilling all the good pleasure of his goodness, until the final consummation of all things. If there is ever a reconciliation between God and sinners, the change must be in them. They must acknowledge, that his ways are equal, and theirs unequal. They must confess their sin and guilt, and accept the punishment of their iniquities. Wherefore, let sinners be entreated to cleanse their hands and purify their hearts-to cast away all their transgressions, and make themselves a new heart and a new spirit; lest they die.' AMEN. 6. Sinners must change, or perish. Wo unto them, if they continue to strive with their Maker, and impeach his veracity. He will never change. His law, his de 6 To the Editor of the Hopkinsian Maga zine. SIR-In the Connecticut Evangelical Magazine for August, 1813, there are inserted extracts from a Sermon, by the Rev. DR. SMALLEY, of Connecticut, on the doings of the unregenerate. The same extracts were afterwards published it in the 22d Sermon of the Dr.'s second volume printed at Middletown. Con. in 1814.-A communication in reply to the sentiments in these extracts, was sent to the Editor of the Con. Evan Magazine, which was not inserted. The subject of discussion in the extracts and the re ply, is of the highest practical importance. I therefore request, that you would please, if consistent with the arrangements and sentiments, which guide you in your Magazine, to insert the extracts in some number of your work, in order to admit the reply, which was offered, for publication, to the Editor of the Con. Evan. Magazine, but which he did not see fit to accept. TIMOTHY. [The following Extracts and Reply are written with much candour and abil. ity, on a subject truly "of the highest practical importance." No apology, therefore, is necessary for complying with the request of our friend TIMOTHY The length of the Extracts, compared with the size of our work, has rendered some abridgement necessary: but eve- From the Con. Evan. Magazine for Au- Extracts from the Application of several On the doings of the Unregenerate. 1. We are hence naturally led to enquire, what objection can be made, against exhorting or directing sinners to be in the use of any outward means of saving grace, while unregenerate. It is insisted that no answer should be given to the all-important enquiry of sinners, "What shall we do to be saved?" except, "Believe on the Lord Jesus Christ;" or, "Repent, and believe the gospel." And that nothing short of thus entering in at the strait gate, will insure their salvation, is readily granted: but that no striving is necessary in order to this, or that no externals of religion are to be directed to, as the means of repentance and faith, may not thence follow. Nor do I know of any other medium of proof, by which it has been made evident, to my satisfaction, that directing to the use of any such means must be wrong. It is said, however, that we be enquired of by the house of Israel, to do it for them." That is, by the same rebellious people who had this heart. The impenitent workers of iniquity, were also called upon to consider their have no scripture example or pre-ways, that they might be brought cept, for directing sinners to seek pardoning mercy, by any other means than repentance and faith in the blood of Christ. But to this it may be answered, there are many directions given by express Divine command, both in the Old and New Testament, to the use of external means, with and by sinners, in order to their being brought to repentance, and a belief of the truth. Several of them have been mentioned in the preceding discourse. To this end they are directed to consider their ways, to hear instruction, to search the scriptures, and to seek the Lord. We are told, nevertheless, that it was always required and meant, that these external duties to which they were directed, should be done in sincerity, with a good heart, and in faith. never to repent of their sins; and unbelievers were directed to search the scriptures, that they might be led to believe in Christ. Is it to be thought that the ends proposed must be obtained, before the prescribed means were to be used? That the stoney heart must be taken out of sinners, before they might enquire of the Lord to do it for them? That they must sincerely repent of their sins before they should consider their ways? That those by whom Jesus was despised and rejected as an impostor, must receive him as their Saviour, before they should search the scriptures, to get convinced of his being the promised Messiah, therein foretold and described ? Or are we to think that sinners must be renewed in the spirit of their mind, before they may use any means of coming to the knowledge of their need of redeeming grace? Any thing so preposterous, as that the necessary means of conversion are to be used by those only, who are already converted, surely is not to be supposed the intention of scripture given by inspiration of God. But the grand objection remains to be considered. It is said, We answer to this; that godly sincerity in every action is always required of all men, must undoubtedly be true; nor is this near the whole truth. It is always required of every rational creature, to do all things with a perfectly good heart, and to be perfect in every good work. But it was meant that men should do nothing till they had a perfect heart; or All the doings of the unregenethat sinners should wait till a new rate are altogether sinful; to diheart was given them, before they rect them to seek God, or to be did any thing. It is to be observ-in the use of the means of grace, ed, that the fore-mentioned things while in their present condition, were directed to be done, as the must therefore be directing them means of repentance and faith; to sin. and that, when God had declared his purpose to take away the stoney heart out of his impenitent people, and give them a heart of flesh, he said, "I will yet for this This is thought plain and full demonstration. But in reply to it, we may observe, in the first place, that it is too strong; that if it proved the point intended, it would evidently prove too much. According to it, the unregenerate must not be directed to do justly, show mercy, or ever to speak the truth. And not only so, but they should be directed not to do any of these things; and never to pray, nor go to meeting, nor read their Bibles at home; for it is certainly right to direct men not to commit iniquity, as well as wrong to give them directions to sin. Yea, according to this way of reasoning, even the regenerate must not be directed to do any of the common duties of religion, or of morality between man and man, but preachers, if any might preach, should direct them to the contrary: for good men, as we are plainly taught, are sinfully imperfect, in their best performances. There must certainly be some flaw in an argument, which, if sound, would necessarily prove too much. A sentiment, which, if followed, would inevitably lead us so far, must certainly be false, But where shall we find the weak place? we discover the fallacy? The major proposition, that all the doings of the unregenerate are altogether sinful, is often denied: but this, it appears to me exceedingly evident, cannot be disputed, consistently with scripture. If any part of the argument can be denied, I think it must be the consequence; and this it may be seen will not follow, by only making an obvious distinction; a distinction between directing persons to do right things, and directing to do them in a wrong manner, though they cannot do them in any other. This distinction we make every day, without any difficulty, in other matters. The plowing of the wicked is sin;" yet a man need not direct his wicked servant to sin, when he directs him to plow. The wicked heart, with which the servant | plows, may be no part of the master's direction; nor is it ever so understood. Suppose the servant should ask him, Would you have me sin in plowing? He ought certainly to answer, No. But if the question should be, Would you have me plow, while I cannot do it without sinning? doubtless it might well be answered, Yes. These are plainly different questions: and unless they might be answered differently, in the case before us, no one in this fallen world, could be directed to do any thing, without being directed to sin. When the direction to be given respects the manner of doing things, or the principle of action, or the disposition of the agent, no one should ever be directed to do any thing short of sinless perfection; whether an imperfectly sanctified saint, or a totally depraved sinner. But when we direct to the performance of external actions, any one may warrantably be directed to do, whatsoever things are honest, whatsoever things are just;' and to a constant attendance on ihose ordinances of religion which are adapted to one in his condition, let him be ever so imperfectly sanctified, or even totally depraved. Such are the plain directions, exhortations and commands, in the Holy Scriptures. And to such things as these, the unregenerate are evidently excited, when under the awakening influence of the Holy Spirit. But another puzzling question is asked on the other side, if it can be called another. It is said, the whole duty which God requires of man, is comprehended in love. When this is wholly wanting, no real duty can be done; but of this, the unregenerate are totally destitute; and can it be right to direct to the doing of things, which, when done, are no real duties? |