SECT. V.

The fovereignty of fubjective grace in transforming the mind to the divine likeness.

§ 1. Difference arifing from a want of precife views of the nature of GRACE. § 2-4. (I.) Which denotes, according to fcripture, fometimes an exhibition of divine favour. § 5, 6. (II.) Sometimes the required effect of exhibited favour. And $ 7. (III.) Sometimes the holy ftate of the mind. § 8. This produced by an internal operation of the Holy Spirit, and may be termed subjective grace. § 9. Thefe views of grace compared. § 10. Since the first conftitutes but a part of the agent's motivè, § 11. And the fecond is not the mere effect of the firft, § 12. Hence the neceffity of the third in all virtuous and holy acts. Further proved, § 13. (1.) From fcripture. § 14-16. (2.) From reafon. § 17-23. (3.) From analogy. § 24-28. The nature of fubjective grace more particularly afcertained.

§ 1.

MANY

ANY controverfial differences have fubfifted, and now fubfift, not only between Calvinifts and Arminians, but among feveral other denominations of Chriftians, (fome of which are making confiderable efforts, in the prefent day, for the propagation of their fentiments), occafioned, Bb I prefume,

I prefume, by the want of precife views of the nature of GRACE. The import of the term, in general, is fufficiently plain, as denoting divine Javour: but the difficulty, from which arifes a difference of opinion, confifts in this that fuch favour is reprefented in the facred oracles under feveral aspects, according to different relations and circumftances.

§ 2. (I.) Sometimes divine favour, in the way of exhibition, addreffed to the intellect and will of the moral agent, is termed grace. Thus the manifeftation of covenant favours, as the love of GOD to a perishing world in general, and in a higher degree to his people in particular, the pardon of fin, the gift of righteoufnefs, falvation from moral evil and from hell, with everlasting life and glory, obtains that name. The grace of God that bringeth falvation hath appeared unto all men; that is, the gospel, which is a difplay of divine favour, is preached to all nations and people. When the apostle Peter fays (1 Pet. v. 12.) "This is the true grace of GoD wherein ye ftand," he evidently means the gofpel, in which is made a glorious exhibition of divine favour. "The word of his grace" is a periphrafis for "the gofpel," and often occurs in the New Testament; in which the word " grace" must intend the divine favour in its exhibited form. When St. Paul fays, "Ye are fallen from grace," (on fuppofition that the perfons he addreffed fought to be juftified by the law) he can mean only that they had fallen or apoftatized

apoftatized from the true gospel,—that they had loft a juft view of God's manifefted favour to finful men as the ground of their faith, and hope of falvation. When St. Peter obferves, (1 Pet. i. 10.) that fome "prophefied of the grace that fhould come unto" the perfons whom he addreffed; he afterwards (ver. 12.) explains his meaning thus," they did minister (or inftrumentally exhibit) the things which are now reported unto you by them that have preached the gofpel unto you." The apoftle Jude speaks of some "ungodly men, turning the grace of our GoD into lasciviousness." The very terms used in the connection prove that nothing elfe can be meant than the exhibition or manifeftation of covenant favour addreffed to free agents, who perversely abused it. Being "ungodly" men, they were graceless, in the subjective sense of the word; and yet they abused "grace," which neceffarily implies that it was fomething objective. It would be easy to produce other paffages which are equally decifive in proof of this acceptation of the grace," but these, I prefume, are fufficient.

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§ 3. In order more clearly to prepare the way for the refult intended, it is obfervable that the whole of divine revelation may be confidered either as a teftimony, or as a proclamation addreffed to mankind by the King of heaven.

1. The whole of divine revelation, however diverfified, may be confidered as a testimony from GOD to man. It teftifies concerning God; his

nature, his perfections, his works, purpofes, and difpenfations. It teftifies concerning man; his nature, his dependence, his obligations, his apoftacy, his actions-good and bad, and their confequences. It teftifies concerning the world and the church, the present and the future ftate of existence, bleffings and wrath, life and death, heaven and hell.

Now every thing thus teftified is addreffed, immediately, to the understanding and judgment, but ultimately to the will; requiring approbation of what it teftifies to be true and good, and difapprobation of what it teftifies to be falfe and evil. I faid the addrefs is ultimately to the will of man; to his understanding only as the medium, or the way to the heart, (a word often used in fcripture as fynonymous with will) which is the feat of choice and freedom, and not to the fate of the mind, whether good or bad, tho' this has an important influence on the determination of the will.

2. The whole of the facred fcriptures may be confidered as a proclamation of the fupreme King addressed to men. They proclaim divine favours and equitable requirements.

They proclaim divine favours. They not only testify that man is in an apoftate and ruined state, but iffue a proclamation of love, grace, and mercy. The fovereign of the univerfe, regarding the human race in a perifhing condition, announces forgiveness, righteoufnefs, grace, life, comfort, ftrength, in one word SALVATION. Such favours are implied in all the promises made to the church

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and each believer; in all the predictions concerning the Meffiah and his kingdom; in all the invitations to partake of the good exhibited; and in all the preparations made for the use of those who are invited. It is obvious that thefe proclamations of divine favours, provided and about to be conferred, are addressed ultimately to the will, as well as the "teftimonies" before mentioned. They do indeed convey great instruction; but all instruction is intended to reach the heart and affections, and to afford the will fuitable means and inducements for comfort and obedience.

Again, the facred fcriptures proclaim equitable requirements. All laws, whether moral or pofitive; all fanctions, whether rewards or punifhments; all invitations, threatenings, and expoftulations; however diverfified, and by whatever inftruments or means conveyed, imply a requifition of obedience. They require the obedience either of faith, of love, of fear, of worship, or of service. Now, it is plain, though the intellectual powers are first and immediately addressed, the will and affections are ultimately aimed at in all thefe proclamations, both of favours and requirements. A bare confideration or contemplation of them is only a part of the implied obligation; and then alone is the great end of them profitable to man as the accountable agent, when the active powers, the will and the affections, are suitably influenced to practice.

§ 4. In whatever light we view the holy fcrip

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tures,