ally embrace it. But this idea is totally repugnant to the sober dictates of reason, to the declarations of Christ and his apostles, and to the consciences and conduct of mankind. Reason fully coincides with revelation, that where no law is, there can be no transgression. And of course, as far as the understanding is depraved, so far is the person exempted from the requisisitions of law. lost it in Adam-and though they have lost their power to obey; yet God has not lost his right to command. For all his requirements are perfectly reasonable and just. And he hath declared by the mouth of an inspired apostle, that a man is accepted according to that he hath, and not according to that he hath not.' Adam was responsible to his Maker for the use of the talFor God re-ents committed to him to improve. And each of his descendants is accountable, not for what Adam had or did, but for whatever is committed to him, respectively. In the parable of the talents, Christ does not condemn the man, to whom one was committed, for not having ten, but for the misimprovement of what he had. Mankind are not criminal, because they are unable to find out the Almighty unto perfection, but for disapproving and hating his true character, which is made known to them. Consequently the heart must be that, which is infected with the poison of sin. And from the conduct of mankind, we may infer that the heart is exceedingly depraved. For whatever reason and conscience dictate and approve in one case, they will in another; other things being equal. Hence nothing but malevolence or depravity of heart, can be the cause, why people hate and condemn those things in their Maker, which they practise and approve in themselves. quireth no more talents than he has given, and people are responsible for what natural ability they have, and not for what they have not. And if the understanding be totally depraved, they cease to be the proper subjects of law and moral government. The Saviour and Judge of the world hath declared that "this is the condemnation, that light hath come into the world, but men have loved darkness rather than light." This evidently shows, that the understanding is not naturally impaired-that people are capable of holding the truth-that they perceive the light, but through the perverseness of the heart, they prefer darkness, and consequently are condemned according to the light they are capable of perceiving and rejecting. And agreeable to this representation are the consciences and conduct of mankind. No person ever feels criminal for not making use of greater powers of mind than he possesses. Conscience neither approves nor condemns for more or less understanding, but for the intentions or affections of the heart. If people were criminal for not having more understanding, they must be criminal for not rising in understanding above their race, for not surpassing angels, and even equalling their Maker.. It is futile to say, that mankind once had more natural ability; but 2. From our subject we may see the necessity of a change of heart in order to prepare sinners for happiness. The impenitent must of necessity be miserable so long as their reason and conscience are at variance with their hearts. How is it possible for that being to be happy who hates and condemns what his reason and conscience suggest and approve? The conduct of people in the affairs of this world, amounts to a demonstration, that reason and ing punishment of all the finally conscience justify the ways of God to man. For they practise what is similar and approve it, so far as it comports with the selfish biases of their unsanctified hearts. Consequently their opposition to the true character of God, is an unhallowed struggle of a depraved heart, with the most familiar dictates of reason. They must, therefore, in order to be happy, experience that change of heart, which our Saviour represents under the metaphor of being born, not of blood, nor of the will of man, but of God. impenitent--and of the final glorification of all true believers. What is similar to these things, you practise, so far as your limited capacities will adınit. Consider, therefore, that thou art inexcusable, O man, whosoever thou art that judg est; for wherein thou judgest another, thou condemnest thyself; for thou that judgest daest the same things. AMEN. -H. D. 3. From our subject we remark, that the day of judgment will be a terrible day to all the finally impenitent. They will stand self-condemned. Their own conduct while in this world, which their reason and conscience approved, will rise up in testimony against them, for hating the same in their Maker.They will have no possible excuse. All their refuges of lies will be swept away, and the wrath of God which is revealed from heaven, against all ungodliness and unrighteousness of men, will fall, with infinite weight, upon their guilty beads. Finally-This subject loudly calls upon all impenitent sinners to view their own conduct, in the management of the affairs of this world, and compare it with their opposition to the true character of God, as it is exhibited in the distinguishing and important doctrines of the gospel. In this view of the subject, you will find yourselves condemned, by your own conduct, for your hatred and opposition to the decrees of God-to his constant, universal agency to the doctrine of the personal and eternal election of believers of special and efficacious grace of the future and everlast For the Hopkinsian Magazine. SIMPLICITY OF THE GOSTEL. [Continued from page One reason why the first ples of religion are so plain and va sy to be understood, is, that 2¢§ are consistent with themselves.... No truth interferes with another. It is much easier to apprehend a scheme of religion, that is consistent with itself, than one that is inconsistent with itself. This gives the true gospel scheme, a decided advantage over every selfish scheme, in point of plainness and simplicty. Another reason, why the elementary principles of true religion are so easily understood, is that they agree with the spontaneous dictates of reason and common sense. Whenever mankind lift their thoughts to God, they are involuntarily impressed with his holiness, his sovereignty, his authority, his agency and his blessedness. Whenever they think of themselves soberly, they are impressed with a sense of their dependence, their accountability, their obligations, and their ill-desert. Although these truths are extremely self-denying and selfcondemning to mankind, which leads them frequently to misrepresent, discard and deny them, still they are agreeable to their sober reason; and whenever they judge respecting the character, duty and desert of others, they are obliged to adopt these first principles as the basis of their opinions. from the first principles of natural theology, which are obvious from "the things that are made." Such is the constitution of our nature, that we cannot help knowing, that some things are right, and that others are wrong. It is correct and safe to say, that some things approve themselves "to every man's conscience in the sight of God.”---And among these things are the duties which result from the first principles of the oracles of God. REMARKS. Another reason, why the elementary principles of true religion, which have been mentioned, are so plain and easy to be apprehended, is, that they are so frequently taught, explained and enforced, in the scriptures. In spite of all the efforts which fools have made to expunge the self-denying doctrines, duties, and first principles of true religion from the bible and from the earth, the bible says, "The Lord hath 1. If the elementary truths and made all things for himself, yea even the wicked for the day of evil." It still says, 46 we are not sufficient of ourselves to think any thing as of ourselves." After all the notes and cominents which have been made upon it, the ninth chapter of Romans still says, "Shall the thing formed, say unto him that formed it, why hast thou made me thus ? Hath not the potter power over the elay, of the same lump to make one vessel unto honour and another unto dishonour?"Let the sense of scripture be what it may, none can deny, that the phraseology of scripture, invariably supports the elementary truths that have been enumerated." duties of religion are so plain and obvious; then no person can be deceived respecting the ground of his hope, without criminals negligence, or designing hypocrisy. Every person is capable of knowing, and every person ought to know what manner of spirit he is of. It is true that much difference of opinion prevails, at the present day, respecting the leading doctrines and duties of religion, and respecting religious experience. It is true, that the fundamental doctrines and duties of the gospel, have been frequently misrepresented, discarded and reprobated of late; so that many are in darkness and doubt respectking truth and duty. Some deny the truth of the first principles of the oracles of God; but the most popular form of opposition to truth and duty, at the present day, is to deny the necessity and utility of preaching and believing these principles. Many false schemes of religion have been invented and propagated, which have been attended with great success. And the success, which has attended selfish schemes of religion, has contributed more than any thing else, towards blinding the minds of mankind, respecting the truth, necessity and importance of the leading doctrines and duties of true religion. But But the principal reason, why the elementary truths, which have been mentioned, are so easily apprehended, is that the duties, which result from them, are according to the dictates of every man's natural conscience. I say, every man's; because accordingto the scriptures and to fact, those, who are destitute of the scriptures, are, in such a sense, "a law unto themselves," that they are capable of knowing and feeling their obligations to do those duties, which do not depend upon the divine will to make them binding upon creatures. To this class; belong all those duties, which result truth will forever be plain, in spite of the arts and, exertions of deceivers and seducers: anima *It stands like the cerulean arch we see, Majestio in its own simplicity."...; The most artful opposition to truth is only a foil, to manifest its transparency. The first principles of the gospel, which have been enumerated, have always been a stream of light, which has shown the deceit, guilt and shame of all errorists and seducers, in the perfect light of holiness. In this light, all mankind may always see light. In this light, they cannot help seeing the nature and necessity of pure, disinterested affection; nor open their eyes without knowing what manner of spirit they are of. 2. If the elementary principles of true religion are so plain and easy to be understood; then they should be taught first, before the hard and more difficult parts of the science of theology. The first principles of any science may be understood, before the whole system is known; but no system can be understood without a thorough knowledge of its first principles. A person would render himself ridiculous by endeavouring to teach the young, the learned arts and sciences, without first making them acquainted with the rudiments and elementary principles of science. In this respect, there is but one mode of teaching all the sciences, with the single exception of theology. And the only mode of teaching the science of theology, successfully and profitably, is, first to make people acquainted with its first principles. This fact was known, and this method pursued, by the apostle Paul, the most successful preacher to the Gentiles. His sermon on Mars Hill, is a remarkable specimen. He began by declaring the true God unto his hearers. He * showed his omnipotence, his omnipresence, his supremacy, his purposes, his agency and his blessedness. Then he proved the absolute and entire dependence of all creatures, and their moral obligation to be holy, and to exercise repentance for their sins. These are among the most obvious and important elementary truths of the gospel, and peculiarly adapted to the capacity and circumstances of the heathen nations, to whom the apostle was preaching. But when he had occasion to preach to the Hebrews, who had a more thorough knowledge of the first principles of the oracles of God, he says, "therefore leaving the first principles of the doctrine of Christ, let us go on to perfection.". This is the natural order of teaching, and should be invariably adopted. Those, who adopt this order, can scarcely fail of being weighty, instructive and useful preachers; while those, who neglect to teach the fundamental doctrines and first principles of the gospel, never carry their people forward one inch in true knowledge or holiness. And as a little "knowledge" of the learned arts and sciences, without a thorough knowledge of the first principles upon which they are founded, frequently "puffeth up;" it is respectfully submitted, whether even a great knowledge of the system of theology, without a knowledge of its elementary principles, has not frequently made people proud and vain. 3. This subject furnishes a useful hint to the managers and publishing committees of the various Tract Societies, and the Teachers of Sabbath Schools. It is the chief design of tracts and Sabbath schools to benefit the young, the ignorant, and those who have but few opportunities of obtaining religious instruction. To instruct the young and ignorant, to reform mankind from their vices, and lead them to repentance and holy obedience, is certainly a benevolent and useful design. It therefore becomes a serious and practical question, what method and kind of instruction are the best adapted to accomplish this end. Very different methods have been proposed and adopted respecting this question. But the popular mode of teaching through the medium of tracts and Sabbath schools, at the present day, appears to be, to exclude the elementary and first principles of true religion, which have been enumerated in this essay. Instead of explaining, defending and enforcing the self-denying doctrines and duties of the gospel, which are "every where spoken against," tracts and Sabbath school books, generally, contain only such moral essays, anecdotes, relations of religious experience, and biographical sketches, as show the dangerous tendency of evil conduct, and the happy tendency of good conduct, in such a manner as to secure popular applause. It is said, the young and ignorant are not capable of understanding and of receiving profit from the primary doctrines of the gospel, and that they can better understand those motives which appear in the light of interest, than those which are simply addressed to the conscience. But it appears from this subject, that the primary and self-denying first principles of the gospel, which are every where spoken and written against, are the most plain, obvious, and eagregation in the Southern States, sy to be understood, of any truths in New-York, nor in New-England, in the universe. They are impres- that is not capable of understanding sed upon us by the works of crea them, if they could only have them tion, and the events of providence. fairly and plainly exhibited, and of They were taught by Moses and seeing their truth, consistency, and the prophets, Jesus Christ and the importance. These truths may apostles. They agree with the profitably be taught to the young general phraseology of, scripture as well as aged, to the ignorant. as and with facts. A true knowledge of these, is necessarily the foundation of all true love and obedience. To exclude them, therefore, from the pulpit, the press, and from Sabbath schools, is to rivet the chains of ignorance, blindness, and moral death. If the Publishing Committees of Tract Societies, would generally publish such tracts, as are adapted to explain, enforce, and defend those elementary doctrines which have been enumerated in this essay, instead of studiously avoiding them in their zeal for general union and unbounded catholicism, they would do something effectuat to promote the true interest and advancement of theological science, and diffuse the true knowledge of God and religion, which is the foundation of all true holiness. These first principles are eminently adapt ed to the composition of tracts.— They seize upon the consciences of the young, the ignorant, the idle, and the profane. They are the most weighty, solemn, interesting, and profitable truths, which can be taught, and carry conviction of moral obligation and guilt, alike to all classes of mankind. They lay the axe at the root of the free, and strike at all religious selfishness; which is the only effectual method to prevent the spread of immorality. Finally, if the elementary and first principles of true religion are so plain and obvious, that the heathen nations were capable of understanding them, in the days of the apostles; then there is not a con |
