animation has continued down to the present time: and the death of one organization is the cause of the birth of another? Against this supposition, the former reasoning applies. An eternal state of matter carries with it its own incontrovertible evidence, that, through all eternity, without exception of any kind, there never was, and could not be, any cause whatever to prevent that eternal state or condition of matter, from being eternal. A convulsion, changing an eternal condition of matter, would be both unnatural and impossible. Even an eternal convulsion must, itself, be eternal; and, to suppose otherwise, implies an absurdity and contradiction. Materialists, indeed, speak of animalcules being produced by what they call the mere laws of matter. But, if any animals be produced, without descent from their kind, this only proves that the Omnipotent Intelligence, instead of confining His creation to one peroid of time, is continually exerting his life-giving power, either directly, or by the intervention of second causes; and the action of matter upon matter, is no more an independent agent, in putrefactive process, than in ordinary paternity. Thus, with as much absolute certainty as that with which we behold the heavens themselves, we KNOW "that things which are seen, were not made by things which do appear," and the Omnipotent Creator is "clearly seen,"† in His works, even His eternal power and Godhead: as much so, as if the Almighty himself stood by us, in a form sensible to our touch and other bodily senses. Yet the atheist pretends, and, perhaps, persuades himself that he is actuated by a love of truth and of his fellow-man! How selfdeceived! Can truth be found by shutting our eyes to it? Is he a FREE-THINKER, who, chained by voluntary fetters of darkness, in the narrow cell of a corrupted heart, refuses to go forth into the light of day, and listen to the exulting and joyous voice of nature, proclaiming the happy presence and glory of the mighty God and Lord-the Holy One, who has established all things by His power, and whose knowledge and benevolence, justice and mercy, are over all His works, for correction and government, for judgment and salvation! 15 CHAPTER II. THE DIVINE REVELATION. JUDGING of the Lord by his works, we know that He possesses, without limit, the attributes of power, knowledge, and goodness. Besides, how can we conceive that the eternal intelligence, whose existence is as boundless as infinity, should be circumscribed by any terminating line? But, what is meant by Almighty power? Do we mean by it, an absurd ability,-such, for instance, as a power to make a thing to be, and not to be, at one and the same time, and in the same sense? An Omnipotence of this kind destroys itself. For, according to this notion, Almighty power could make itself to be, and not to be; could be self-existent, and yet not existing at all. By Almighty power, therefore, we must understand, an ability to do every thing, which, in its own nature, is do-able; in other words, every thing which does not necessarily imply a self-contradiction. Man is a creature of yesterday; and, although, as regards futurity, the infinite Jehovah may perpetuate our existence forever; yet, in respect to the past, we are but of few hours. From the very necessity of our creation, our perfection cannot be absolute. "There is none good, but one; that is God."* But, because it is not possible for the Lord to create an un-created, or self-existent, eternal being, was it, therefore, sin in Him to make any creation? Had the Lord created man, from a desire for our unhappiness, he might well have been charged with malevolence. Power does not make right; and an evil heart, which produces, and rejoices in the misfortunes of others, is the more hateful, in proportion as its talents are exalted. But, what folly and impiety to suppose this of our Heavenly Father! The passion of love,-how strong is it in the heart of a mother! Strong as it is, it is but weak-nay, the whole combined affections of all creation, when brought together, would be but weak, if compared with their inexhaustible fountain in the bosom of infinite holiness. In our griefs, the Lord himself is afflicted; His eye is ever over us, to guide and protect us; all His *Matt. xix. 17. laws are framed for our good; He spreads his rich treasures and loving kindness before us. Do we go astray-He seeks us out. Do we faint-He bears us in his arms. The angel of His presence is always with us; nor will He ever leave nor forsake His charge, till he has presented every man to himself, perfect and undefiled, without spot or blemish. "For the creature was made subject to vanity, NOT WILLINGLY, but by reason of Him who hath subjected the same, in the hope [or, full assurance] that the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God."* "For as in Adam, (viz: by following the sinful example of unbelief, set by a weak person, trusting in his own supposed self-life, and seeking his own false gratification) all die, even so in Christ, (or, by obeying the indwelling principle of righteousness, proceeding from the throne of God) shall all be made alive."t But do not misunderstand me. I mean not that we are made subject to vanity, with any necessity, MORAL or PHYSICAL, that we should sin. But, from the very fact of our being a creation, we may know that we have not, and cannot have self-existence, as an uncreated being; and, therefore, "as the branch cannot bear fruit of itself, except it abide in the vine, no more can (we,) except (we,) abide in"t (our Father.) Had God, after creating man, instantly abandoned him to his own weakness,-had he made known to him no law of holiness, either from the works or the word of the Lord,-man, then, however lost in sin and wretchedness, might have been an object of pity, but not of condemnation; for "sin is not imputed where there is no law."§ It is however, manifest that God did not thus leave us, without a witness;|| because "Death reigned from Adam to Moses;"¶¶ nor can we have any doubt that sin was imputed, and justly, from the very first act of transgression. We see, therefore, that our weakness ** may be made perfect, through the strength of God; and while this proves the absolute certainty that God has revealed himself, †† it establishes, with no less clearness, the truth, that, as rational and voluntary agents, we are wholly without excuse,‡‡ in choosing death and evil, and rejecting life and good. §§ *Rom. viii. 20, 21. Acts xiv. 17. † 1 Cor. xv. 22. John xv. 4. § Rom. v. 13. Rom. v. 14. **2 Cor. xii. 9. tt John viii. 58 and xv. 22. §§ John xviii. 40. Rom. i. 20. Much vain and foolish reasoning has been expended on the questions of free-will and necessity. No one, I presume, would contend that an irrational being, and one not having the power of volition, is accountable. A rational being is a being so constituted that his inferences and judgments are influenced and continued by facts and comparisons. A voluntary, or volitive being, is one whose will is influenced and directed by motives, desires, or inclinations. He who possesses these faculties, and has objects placed before him, between which he may choose, has free-will, and is accountable. The very fact that any being is made better and more happy, by correction and education, proves, at least, his responsibility. For, if these circumstances produce beneficial results, then, it is right to apply them. The whole history of man establishes his own acknowledgment that he is justly liable to answer for his conduct. And, if, to man, then we are accountable also to God. For, if, by our very mental constitution, we are exempt from responsibility to a Divine Lawgiver, neither could we, rightfully, be held accountable to our fellow-man: the son would owe no duty to his parent, nor the citizen to his country. Some persons seem to suppose, that the nature of the revealed law exempts us from responsibility to the Almighty, while they admit our obligations under human enactments; for the latter; it may be thought, are more fitted to our capacities. Faith is above reason; or, even, contrary to it! This, unhappily appears to be the doctrine of some men. And, true it is, we can never know all things. For ever advancing, our march is still onward, through infinite extent. But the reason why we do not know the truth, is not because it is hostile to our faculties, but because it lies too far off; beyond our reach, or mental distance. My eye is fitted with power to discern certain material objects: but there are objects, which are scattered on the surface of any one of the stars, in themselves suited to the perception of my eye, but they lie beyond my visual distance, and I cannot see them. So, also, objects are near me, but they are obscured by mist or other cause. And, in this manner it is with spiritual truths. The very purpose of our creation is, that we may "Fear God, and keep his commandments."* Therefore, it is demonstrable that our faculties are framed with reference to this duty. In regard to the truths which are placed Eccl. xii. 13. so far off, that they are beyond the knowing distance of our minds, God reveals, or brings and presents them to us; and then they are to be judged, as other truths, of the like character. Where our want of vision proceeds from the mist or disinclination of sin, the fault is not in our faculties, but in our corrupt abuse of them. Let no one, then, flatter himself that he can stand at the judgment seat of Christ, and justify his disobedience, under the pretence of the want of ability, "I call, (says the Lord,) 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."* The faculties, to enable us to choose, are already ours; they are the gift of God; and, to those very faculties, already possessed by us, is the revelation of God addressed: and, it is addressed to us, BECAUSE, we have those faculties. These talents are bestowed for use, not for inaction; and he who neglects them, will find, too late, that every transgression and disobedience must, from their own nature, bring with them their "just recompense of reward."† From what has been said, we deduce the important truth, that man must be the subject of two births, entirely different from each other. The first: by which he is originally created, or born into essential existence; in himself, weak and destitute, but a rational and accountable being, with power to accept or reject objects submitted to his choice. The second: by which he takes hold of the offered righteousness of God; becomes strong and ascends by faith, hope, and love, to the throne of the Almighty; and is seated there, by the side of the Father. The first birth is typified by Adam, or the flesh; the new, or second birth, is typified by Christ, or the Spirit. All who trust in the first birth, alone, or in the flesh, perish or die; all who are born again, or anew in the Spirit, "through the faith of the operation of God,” are raised up from the dead, and live in Christ or God. In our first birth, we have no participation whatever; but in our second, we are workers together with the Lord.§ Yet, even here, our part consists in accetping, obeying, following, and keeping; and not in devising, forming, originating, or creating. No man can come to God, except the Father draw him. All are called; but com John iii. 3; Col. ii. xii. |