Monday, December 11, 2023

Worth of souls - nonbiblical terminology in D&C

In Infinite Goodness, I made this comment:

Joseph’s revelations and writings contain several similar examples of the Lord alluding to Joseph’s background knowledge. One of my favorites is D&C 18:10 in which the Lord tells Joseph, “Remember the worth of souls is great,” a non-biblical phrase that, for him to remember, Joseph had to have learned outside of the Bible.

Edwards wrote these passages.

-        The man Christ Jesus when he was upon earth, had doubtless as great a sense of the infinite greatness and importance of eternal things, and the worth of souls, as any have nowadays

-        All those that are truly sensible of the worth of souls will think these very glorious times and will long for them.

-        In how clear and striking a manner does what Christ has done and suffered demonstrate the worth of the souls of men! If Christ thought the worth of souls to be so great as to answer such labors…

-        When God Gives me a Sense of the worth of Souls, then I See the Danger of unconverted Ministers…

Hervey wrote something similar. “The surpassing worth of an immortal soul; a solicitude for its final welfare urged.”

Surely the Lord knew that Joseph was familiar with these teachings when he told Joseph to “remember” them.

There's more to the story.

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Edwards wrote not only about the worth of souls, but also about the worth of "immortal souls," which is a nonbiblical Book of Mormon term.

The 1808 Edwards collection, Kindle at 57388:

The devils and damned souls have a great sense of the vast importance of the things of another world. They are in the invisible world, and they see and know how great the things of that world are: Their experience teaches them in the most affecting manner. They have a great sense of the worth of salvation, and the worth of immortal souls, and the vast importance of those things that concern men’s eternal welfare.

Much of this language is common to both the KJV and the BofM, but some of it is nonbiblical BofM terminology.

"damned souls" is a nonbiblical BofM term (Mormon 9:4), as is "damned soul" (Alma 36:16)

"sense" is a nonbiblical BofM term. (Neh. 8:8 uses the term as a synonym for "meaning," which is how other translations render it). 

In the BofM, like in Edwards, "sense" is used in the connotation of perceiving and awareness.

- "neither sense or insensibility," [Note: "insensibility" is a nonbiblical BofM term that Edwards used often] 

-"awaken his immortal soul to a lively sense of his own guilt,"[Note: "lively sense" is a nonbiblical BofM term that Edwards used often] 

-"a sense of your own nothingness, and your worthless and fallen state," [Note: "nothingness" and "worthless" are nonbiblical BofM terms that Edwards used often] 

-"awake to a sense of your awful situation." [Note: "awful" is a nonbiblical BofM term that Edwards used often]

"importance" is another nonbiblical BofM term, as in "how great the importance" (2 Ne. 2:8) and "one thing is of more importance" (Alma 7:7) Both BofM and Edwards use superlatives with "importance."  

"immortal souls" is another nonbiblical BofM term (Helaman 3:30)

"eternal welfare" is another nonbiblical BofM term (2 Ne. 1:25)


Wednesday, November 29, 2023

Forbidden fruit

It pleased God that trials of both men and angels should meet in Christ, i.e. that he should be tried with those temptations which were the trial of their obedience, by which men and the angels that fell were overthrown. 

He was subject to a trial like that which was the temptation of man, and peculiar to him, viz. the importunate desires and inclinations of animal nature. These he was tempted by in the wilderness, when [he] was hungry after his forty days' fast in the wilderness, and the devil tempted him to take an unlawful course to gratify that appetite. 

But above all was he subject to an exceeding great trial from the inclinations of his animal nature,

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and of the whole human nature, which so exceedingly dreaded and shrunk at those torments that it was to undergo, and solicited to be delivered from the bitterness of that cup that was given into Christ's hands to drink, with immensely greater importunity than ever the human nature solicited to taste the sweetness of the forbidden fruit, and which bitterness was represented to Christ in a far more lively manner than the sweetness of the forbidden fruit was set forth to our first parents by Satan, or their own imaginations. 

So also was Christ's virtue tried with that kind of trial that was the temptation of the angels, which was the knowledge of their dignity, for Christ was in immensely higher dignity than they. 

But Christ overcame in both these kinds of trial, that in all things he might have the preeminence, and that he might be honorable in the eyes of men and angels, over both which God had appointed him to be the head. 

Yea, not only was Christ subject to all those kinds of trials that creatures have had while innocent, but also a kind of trials that no other innocent person but he ever was subject to, and the greatest kind that guilty creatures are ever subject to, viz. suffering, and far more extreme sufferings than ever fallen creature that was in a state of trial was subject to; and he conquered in this trial and triumphed over all these temptations, so glorious in all respects was his virtue and obedience.

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"Forbidden fruit" is a nonbiblical Book of Mormon term (used 6 times). 

Compare:

15 And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter.

(2 Nephi 2:15)

22 Now Alma said unto him: This is the thing which I was about to explain. Now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people.
(Alma 12:22)



Tuesday, November 7, 2023

Different degrees of glory

 Obj. 2. Our own obedience, and inherent holiness, is necessary to prepare men for heaven; and therefore is doubtless what recommends persons to God's acceptance, as the heirs of heaven. To this I answer,

(1) Our own obedience being necessary, in order to a preparation for an actual bestowment of glory, is no argument that 'tis the thing, upon the account of which we are accepted to a right to it. God may, and does, do many things to prepare the saints for glory, after he has accepted them as the heirs of glory. A parent may do much to prepare a child for an inheritance in its education, after the child is an heir: yea there are many things necessary to fit a child for the actual possession of the inheritance, that ben't necessary in order to its having a right to the inheritance.

(2) If everything, that is necessary to prepare men for glory, must be the proper condition of justification, then perfect holiness is the condition of justification. Men must be made perfectly holy, before they are admitted to the enjoyment of the blessedness of heaven; for there must in no wise enter in there any spiritual defilement: and therefore when a saint dies he leaves all his sin and corruption, when he leaves the body.

Obj. 3. Our obedience is not only indissolubly connected with salvation, and preparatory to it, but the Scripture expressly speaks of bestowing eternal blessings as rewards for the good deeds of the saints. Matthew 10:42, "Whosoever shall give to drink, unto one of these little ones, a cup of cold water, only in the name of a disciple, he shall in no wise lose his reward." 1 Corinthians 3:8, "Every man shall receive his own reward, according to his own labor." And in many other places. 

This seems to militate against the doctrine that has been maintained, two ways. First, the bestowing a reward carries in it a respect to a moral fitness, in the thing rewarded, to the reward: the very notion of a reward being a benefit bestowed in testimony of acceptance of, and respect to, the goodness or amiableness of some qualification or work, in the person rewarded. And besides the Scripture seems to explain itself in this matter, in Revelation 3:4, "Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy." 

This is here given as the reason why they should have such a reward, "because they were worthy": which, though we suppose it to imply no proper merit, yet it at least implies a moral fitness, or that the excellency of their virtue in God's sight, recommends them to such a reward; which seems directly repugnant to what has been supposed, viz. that we are accepted, and approved of God, as the heirs of salvation, not out of regard to the excellency of our own virtue or

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goodness, or any moral fitness therein to such a reward, but only on account of the dignity, and moral fitness of Christ's righteousness. 

Second, our being eternally rewarded for our own holiness, and good works, necessarily supposes that our future happiness will be greater or smaller, in some proportion, as our own holiness and obedience is more or less; and that there are different degrees of glory, according to different degrees of virtue and good works, is a doctrine very expressly and frequently taught us in Scripture. 

But this seems quite inconsistent with the saints all having their future blessedness as a reward of Christ's righteousness: for if Christ's righteousness be imputed to all, and this be what entitles each one to glory, then 'tis the same righteousness that entitles one to glory, which entitles another: but if all have glory as the reward of the same righteousness, why han't all the same glory? Don't the same righteousness merit as much glory, when imputed to one, as when imputed to another?

In answer to the first part of this objection, I would observe, that it don't argue that we are justified by our good deeds, that we shall have eternal blessings in reward for them; for 'tis in consequence of our justification, that our good deeds become rewardable, with spiritual and eternal rewards. 

The acceptableness, and so the rewardableness of our virtue is not antecedent to justification, but follows it, and is built entirely upon it; which is the reverse of what those in the adverse scheme of justification suppose, viz. that justification is built on the acceptableness and rewardableness of our virtue. 

They suppose that a saving interest in Christ is given as a reward of our virtue, or (which is the same thing), as a testimony of God's acceptance of our excellency, in our virtue. But the contrary is true; that God's respect to our virtue, as our amiableness in his sight, and his acceptance of it as rewardable, is entirely built on interest in Christ already established. 

So that the relation to Christ, whereby believers in Scripture language, are said to be in Christ, is the very foundation of our virtues, and good deeds, being accepted of God, and so of their being rewarded; for a reward is a testimony of acceptance. 

For we, and all that we do, are accepted only "in the beloved" (Ephesians 1:6). 

Our sacrifices are acceptable, only through our interest him, and through his worthiness, and preciousness, being as it were made ours. 1 Peter 2:4–5, "To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious; ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 

Here a being actually built on this stone, precious to God, is mentioned as all the ground of the acceptableness of our good works to God, and their becoming, also precious in his eyes. So Hebrews 13:21, "Make you perfect

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in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ." 

And hence are we directed, whatever we offer to God, to offer it in Christ's name, as expecting to have it accepted no other way, than from the value that God has to that name. Colossians 3:17, "And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him." 

To act in Christ's name, is to act under him, as our head, and as having him to stand for us, and represent us to God-ward.

The reason of this may be seen, from what has been already said, to show that it is not meet that anything in us, should be accepted of God, as any excellency of our persons, until we are actually in Christ, and justified through him. 

The loveliness of the virtue of fallen creatures, is nothing in the sight of God, till he beholds them in Christ, and clothed with his righteousness. 

First, because till then we stand condemned before God, by his own holy law, to his utter rejection, and abhorrence. 

And, second, because we are infinitely guilty before him, and the loveliness of our virtue bears no proportion to our guilt; and must therefore pass for nothing before a strict judge. 

And, third, because our good deeds, and virtuous acts themselves, are in a sense corrupt, and the hatefulness of the corruption of them, if we are beheld as we are in ourselves, or separate from Christ, infinitely outweighs the loveliness of the good that is in them: so that if no other sin was considered, but only that which attends the act of virtue itself, the loveliness vanishes into nothing in comparison of it: and therefore the virtue must pass for nothing, out of Christ. 

Not only are our best duties defiled, in being attended with the exercises of sin and corruption, that precede them and follow them, and are intermingled with holy acts; but even the holy acts themselves, and the gracious exercises of the godly, though the act most simply considered is good, yet take the acts in their measure, and dimensions, and the manner in which they are exerted, and they are corrupt acts; that is, they are defectively corrupt, or sinfully defective; there is that defect in them, that may well be called the corruption of them; that defect is properly sin, an expression of a vile sinfulness of heart, and what tends to provoke the just anger of God; not because the exercise of love and other grace, is not equal to God's loveliness; for 'tis impossible the love of creatures (men or angels) should be so; but because the act is so very disproportionate to the occasion given for love or other grace, considering God's loveliness, and the manifestation that is made of it, and the exercises of kindness, and the capacity of human nature, and our advantages (and the like) together. 

A negative expression of corruption may be as truly sin, and as just cause of provocation, as a

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positive. 

Thus if a man, a worthy and excellent person, should from mere generosity and goodness, exceedingly lay out himself, and should with great expense and suffering, save another's life, or redeem him from some extreme calamity; and when he had done all, that other person should never thank him for it, or express the least gratitude any way; this would be a negative expression of his ingratitude and baseness; but is equivalent to an act of ingratitude, or positive exercise of a base unworthy spirit; and is truly an expression of it, and brings as much blame, as if he by some positive act, had much injured another person. 

And so it would be (only in a lesser degree), if the gratitude was but very small, bearing no proportion to the benefit and obligation; as if for so great and extraordinary a kindness, he should express no more gratitude than would have been becoming towards a person that had only given him a cup of water when thirsty, or shown him the way in a journey, when at a loss or had done him some such small kindness: if he should come to his benefactor to express his gratitude, and should do after this manner, he might truly be said to act unworthily and odiously; he would show a most ungrateful spirit: and his doing after such a manner might justly be abhorred by all: and yet the gratitude, that little there is of it, most simply considered, and so far as it goes, is good. 

And so it is with respect to our exercise of love, and gratitude, and other graces towards God, they are defectively corrupt and sinful, and take 'em as they are, in their manner, and measure, might justly be odious, and provoking to God, and would necessarily be so, were we beheld out of Christ: for in that this defect is sin, it is infinitely hateful; and so the hatefulness of the very act, infinitely outweighs the loveliness of it; because all sin has infinite hatefulness and heinousness; but our holiness has but little value and loveliness, as has been elsewhere demonstrated.

Hence, though it be true that the saints are rewarded for their good works, yet it is for Christ's sake only, and not for the excellency of their works in themselves considered, or beheld separately from Christ; for so they have no excellency in God's sight, or acceptableness to him, as has now been shown. 

'Tis acknowledged that God in rewarding the holiness and good works of believers, does in some respect give them happiness as a testimony of his respect to the loveliness of their holiness and good works in his sight; for that is the very notion of a reward: but in a very different sense from what would have been, if man had not fallen; which would have been to bestow eternal life on man, as a testimony of God's respect to the loveliness of what man did, considered as in itself, and as in man, separately by himself, and not beheld as a member of Christ: in

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which sense also, the scheme of justification we are opposing, necessarily supposes, the excellency of our virtue to be respected and rewarded; for it supposes a saving interest in Christ itself to be given as a reward of it.

Two things come to pass, relating to the saints' reward for their inherent righteousness, by virtue of their relation to Christ. 

First, the guilt of their persons is all done away, and the pollution and hatefulness that attends, and is in, their good works, is hid. 

Second, their relation to Christ adds a positive value and dignity to their good works, in God's sight. 

That little holiness, and those faint and feeble acts of love, and other grace, receive an exceeding value in the sight of God, by virtue of God's beholding them as in Christ, and as it were members of one so infinitely worthy in his eyes; and that because God looks upon the persons, as persons of greater dignity on this account. Isaiah 43:4, "Since thou wast precious in my sight, thou hast been honorable." 

God, for Christ's sake, and because they are members of his own righteous and dear Son, sets an exceeding value upon their persons; and hence it follows, that he also sets a great value upon their good acts and offerings. The same love and obedience, in a person of greater dignity and value in God's sight, is more valuable in his eyes, than in one of less dignity. 

Love and respect (as has been before observed), is valuable, in proportion to the dignity of the person, whose love it is; because, so far as anyone gives his love to another, he gives himself, in that he gives his heart: but this is a more excellent offering, in proportion as the person whose self is offered, is more worthy. Believers are become immensely more honorable in God's esteem, by virtue of their relation to Christ, than man would have been, considered as by himself, though he had been free from sin; as a mean person becomes more honorable when married to a king. 

Hence God will probably reward the little weak love, and poor and exceeding imperfect obedience of believers in Christ, with a more glorious reward, than he would have done Adam's perfect obedience. 

According to the tenor of the first covenant, the person was to be accepted and rewarded, only for the work's sake; but by the covenant of grace, the work is accepted and rewarded, only for the person's sake; the person being beheld antecedently, as a member of Christ, and clothed with his righteousness. So that though the saints' inherent holiness is rewarded, yet this very reward is indeed, not the less founded on the worthiness and righteousness of Christ: none of the value that their works have in his sight, nor any of the acceptance they have with him, is out of Christ, and out of his righteousness; but his worthiness as Mediator, is the prime and only foundation on which all is built, and the universal source whence all arises. 

God indeed doth great things out of regard

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to the saints' loveliness, but 'tis only as a secondary and derivative loveliness, as it were. When I speak of a derivative loveliness, I do not mean only, that the qualifications themselves, that are accepted as lovely, are derived from Christ, and are from his power and purchase; but that the acceptance of them as a loveliness, and all the value that is set upon them, and all their connection with the reward, is founded in, and derived from Christ's righteousness and worthiness.

If we suppose that not only higher degrees of glory in heaven, but heaven itself, is in some respect given in reward for the holiness, and good works of the saints, in this secondary and derivative sense, it won't prejudice the doctrine we have maintained. 'Tis no way impossible that God may bestow heaven's glory wholly out of respect to Christ's righteousness, and yet in reward for man's inherent holiness, in different respects, and different ways. It may be only Christ's righteousness, that God has respect to, for its own sake, the independent acceptableness, and dignity of it being sufficient of itself, to recommend all that believe in Christ, to a title to this glory; and so it may be only by this that persons enter into a title to heaven, or have their prime right to it: and yet God may also have respect to the saints' own holiness, for Christ's sake, and as deriving a value from Christ's merit, which he may testify in, bestowing heaven upon them. The saints, being beheld as members of Christ, their obedience is looked upon by God, as something of Christ's, it being the obedience of the members of Christ; as the sufferings of the members of Christ, are looked upon, in some respect, as the sufferings of Christ. Hence the Apostle, speaking of his suffering, says, Colossians 1:24, "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh." To the same purpose is Matthew 25:35, etc. "I was an hungered, naked, sick, and in prison," etc. And so that in Revelation 11:8, "And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom, and Egypt, where also our Lord was crucified."

By the merit and righteousness of Christ, such favor of God towards the believer may be obtained, as that God may hereby, be already, as it were disposed to make them perfectly and eternally happy: but yet this don't hinder, but that God in his wisdom, may choose to bestow this perfect and eternal happiness, in this way, viz. in some respect, as a reward of their holiness, and obedience: 'tis not impossible but that the blessedness may be bestowed as a reward for that which is done after that an interest is already obtained in that favor, which (to speak of God after the manner of men) disposes God to bestow the blessedness. Our heavenly Father may already have that favor for a child, whereby he may be thoroughly ready to give

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the child an inheritance because he is his child; which he is by the purchase of Christ's righteousness; and yet that don't hinder but that it should be possible, that the Father may choose to bestow the inheritance on the child, in a way of reward for his dutifulness, and behavior9 becoming a child. And so great and exceeding a reward, may not be judged more than a meet reward for his dutifulness; but that so great a reward is judged meet, don't arise from the excellency of the obedience, absolutely considered, but from his standing in so near, and honorable a relation to God, as that of a child, which is obtained only by the righteousness of Christ. And thus the reward, and the greatness of it, arises properly from the righteousness of Christ; though it be indeed in some sort the reward of their obedience. As a father might justly esteem the inheritance, no more than a meet reward for the obedience of his child, and yet esteem it more than a meet reward for the obedience of a servant. The favor whence a believer's heavenly Father bestows the eternal inheritance, and his title as an heir, is founded in that relation he stands in to him as a child, purchased by Christ's righteousness; though he in wisdom, chooses to bestow it in such away, and therein to testify his acceptance of the amiableness of his obedience in Christ.

Believers having a title to heaven by faith antecedent to their obedience, or its being absolutely promised to them before, don't hinder but that the actual bestowment of heaven may also be a testimony of God's regard to their obedience, though performed afterwards. Thus it was with Abraham, the father and pattern of all believers: God bestowed upon him that blessing of multiplying his seed as the stars of heaven, and causing that in his seed all the families of the earth should be blessed, in reward for his obedience, in offering up his son Isaac. Genesis 22:16–18, "And said, By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee; and in multiplying I will multiply thy seed, as the stars of heaven, and as the sand which is upon the seashore, and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." And yet the very same blessings had been from time to time promised to Abraham, in the most positive terms, and the promise with great solemnity, confirmed and sealed to him; as Genesis 12:2–3Genesis 13:16Genesis 15:1Genesis 15:4–7, etc.; Genesis 15:17, throughout; Genesis 18:10Genesis 18:18.

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From what has been said we may easily solve the difficulty arising from that text, in Revelation 3:4, "They shall walk with me in white, for they are worthy." Which is parallel with that text in Luke 20:35, "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead.…" I allow (as in the objection) that this worthiness does doubtless denote a moral fitness to the reward, or that God looks on these glorious benefits as a meet testimony of his regard to the value which their persons and performances have in his sight.

(1) God looks on these glorious benefits as a meet testimony of his regard to the value which their persons have in his sight. But he sets this value upon their persons purely for Christ's sake: they are such jewels, and have such preciousness in his eyes, only because they are beheld in Christ, and by reason of the worthiness of the head, they are the members of, and the stock they are grafted into. And this value that God sets upon them on this account is so great, that God thinks meet from regard to it to admit them to such exceeding glory. The saints on the account of their relation to Christ are such precious jewels in God's sight, that they are thought worthy of a place in his own crown (Malachi 3:17Zechariah 9:16). So far as the saints are said to be valuable in God's sight, upon whatever account they are so, so far may they properly be said to be worthy, or meet for that honor that is answerable to that value or price which God sets upon them. A child, or wife of a prince, is worthy to be treated with great honor, and therefore if a mean person should be adopted to be a child of a prince, or should be espoused to a prince, it would be proper to say that she was worthy of such and such honor and respect, and there would be no force upon the words in saying that she ought to have such respect paid her, for she is worthy, though it be only on account of her relation to the prince that she is so.

(2) From the value God sets upon their persons, for the sake of Christ's worthiness, he also sets a high value on their virtues and performances. Their meek and quiet spirit is of great price in his sight. Their fruits are pleasant fruits, their offerings are an odor of sweet smell to him: and that because of the value he sets on their persons, as has been already observed and explained. This preciousness, or high valuableness of believers is a moral fitness to a reward, and yet this valuableness is all in the righteousness of Christ, that is the foundation of it. The thing that respect is had to, is nor excellency in them, separately by themselves, or in their virtue by itself, but to the value that in God's account arises thereto on other considerations; which is the natural import of the manner of expression in Luke 20:35, "They which shall be accounted worthy, to obtain that

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world," etc. And Luke 21:36, "That ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." 2 Thessalonians 1:5, "That ye may be counted worthy of the kingdom of God, for which ye also suffer."

There is a vast difference between this scheme, and what is supposed in the scheme of those that oppose the doctrine of justification by faith alone. This lays the foundation of first acceptance with God, and all actual salvation consequent upon it, wholly in Christ and his righteousness. On the contrary, in their scheme, a regard to man's own excellency of virtue is supposed to be first, and to have the place of the first foundation in actual salvation, though not in that ineffectual redemption, which they suppose common to all: they lay the foundation of all discriminating salvation in man's own virtue and moral excellency: this is the very bottom stone in this affair; for they suppose that it is from regard to our virtue, that even a special interest in Christ itself is given. The foundation being thus contrary, the whole scheme becomes exceeding diverse and contrary: the one is an evangelical scheme, the other a legal one; the one is utterly inconsistent with our being justified by Christ's righteousness, the other not at all.

From what has been said we may understand what has been before mentioned, viz. how that not only is that forgiveness of sin that is granted in justification indissolubly connected with a forgiving spirit in us, but there may be many exercises of forgiving mercy that may properly be granted in reward for our forgiving those who trespass against us: for none will deny but that there are many acts of divine forgiveness towards the saints, that don't presuppose an unjustified state immediately preceding that forgiveness; none will deny that saints, that never fell from grace or a justified state, do yet commit many sins which God forgives afterwards, by laying aside his fatherly displeasure. This forgiveness may be in reward for our forgiveness, without any prejudice to the doctrine that has been maintained, as well as other mercies and blessings consequent on justification.

With respect to the second part of the objection, that relates to the different degrees of glory, and the seeming inconsistence there is in it, that the degrees of glory in different saints should be greater or lesser according to their inherent holiness and good works, and yet that everyone's glory should be purchased with the price of the very same imputed righteousness.

I answer, that Christ by his righteousness purchased for everyone, complete and perfect happiness according to his capacity: but this don't hinder but that the saints being of various capacities, may have various degrees

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of happiness, and yet all their happiness be the fruit of Christ's purchase. Indeed it can't be properly said that Christ purchased any particular degree of happiness, so that the value of Christ's righteousness in the sight of God, is sufficient to raise a believer so high, in happiness, and no higher; and so that if the believer were made happier, it would exceed the value of Christ's righteousness: but in general, Christ purchased eternal life, or perfect happiness for all, according to their several capacities. 

The saints are as so many vessels, of different sizes, cast into a sea of happiness, where every vessel is full; this Christ purchased for all: but after all 'tis left to God's sovereign pleasure to determine the largeness of the vessel; Christ's righteousness meddles not with this matter. Ephesians 4:4–7, "There is one body, and one spirit; even as ye are called in one hope of your calling; one Lord, one faith, one baptism, etc.…But unto everyone of us is given grace according to the measure of the gift of Christ." 

God may dispense in this matter according to what rule he pleases, not the less for what Christ has done: he may dispense either without condition, or upon what condition he pleases to fix. 'Tis evident that Christ's righteousness meddles not with this matter; for what Christ did, was to fulfill the covenant of works; but the covenant of works did not meddle at all with this: if Adam had persevered in perfect obedience, he and his posterity would have had perfect and full happiness; everyone's happiness would have so answered his capacity, that he would have been completely blessed; but God would have been at liberty to have made some of one capacity, and others of another as he pleased. 

The angels have obtained eternal life, or a state of confirmed glory by a covenant of works, whose condition was perfect obedience; but yet some are higher in glory than others, according to the several capacities 1 that God, according to his sovereign pleasure, hath given them. 

So that it being still left with God, notwithstanding the perfect obedience of the second Adam, to fix the degree of each one's capacity, by what rule he pleases,2 he hath been pleased to fix the degree of capacity, and so of glory, by the proportion of the saint's grace and fruitfulness here. He gives higher degrees of glory, in reward for higher degrees of holiness and good works, because it pleases him; and yet all the happiness of each saint is indeed the fruit of the purchase of Christ's obedience. If it had been but one man, that Christ had obeyed and died for, and it had pleased God to make him of a very large capacity, Christ's perfect obedience would have purchased that his capacity

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should be filled, and then all his happiness might properly be said to be the fruit of Christ's perfect obedience; though if he had been of a less capacity, he would not have had so much happiness, by the same obedience; and yet would have3 had as much as Christ merited for him. 

Christ's righteousness meddles not with the degree of happiness, any otherwise than as he merits that it should be full, and perfect, according to the capacity: and so it may be said to be concerned in the degree of happiness, as perfect is a degree, with respect to imperfect; but it meddles not with degrees of perfect happiness.

This matter may be yet better understood, if we consider that Christ and the whole church of saints, are as it were, one body, of which he is the head and they members, of different place and capacity: now the whole body, head and members, have communion in Christ's righteousness, they are all partakers of the benefit of it; Christ himself the head is rewarded for it, and every member is partaker of the benefit and reward: but it does by no means follow, that every part should equally partake of the benefit; but every part in proportion to its place and capacity; the head partakes of far more than other parts, because it is of a far greater capacity; and the more noble members partake of more than the inferior. As it is in a natural body that enjoys perfect health, the head, and the heart, and lungs have greater share of this health, they have it more seated in them, than the hands and feet, because they are parts of greater capacity; though the hands and feet are as much in perfect health as those nobler parts of the body: so it is in the mystical body of Christ, all the members are partakers of the benefit of the righteousness of the head; but 'tis according to the different capacity and place they have in the body; and God determines that place and capacity as he pleases; he makes whom he pleases the foot, and whom he pleases the hand, and whom he pleases the lungs, etc. 1 Corinthians 12:18, "God hath set the members, every one of them, in the body, as it hath pleased him." 

God efficaciously determines the place, and capacity of every member, by the different degrees of grace, and assistance in the improvement of it, here in this world: those that he intends for the highest place in the body, he gives them most of his spirit, the greatest share of the divine nature, the spirit and nature of Christ Jesus the head, and that assistance whereby they perform the most excellent works, and do most abound in them.

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Wednesday, October 11, 2023

Preface to Religious Affections

 

AUTHOR'S PREFACE

THERE is no question whatsoever, that is of greater importance to mankind, and that it more concerns every individual person to be well resolved in, than this, What are the distinguishing qualifications of those that are in favor with God, and entitled to his eternal rewards? Or, which comes to the same thing, What is the nature of true religion? and wherein do lie the distinguishing notes of that virtue and holiness, that is acceptable in the sight of God. 

But though it be of such importance, and though we have clear and abundant light in the Word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another. It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that of our Savior, "Strait is the gate, and narrow is the way, that leads to life, and few there be that find it."

The consideration of these things has long engaged me to attend to this matter, with the utmost diligence and care, and exactness of search and inquiry, that I have been capable of: it is a subject on which my mind has been peculiarly intent, ever since I first entered on the study of divinity. But as to the success of my inquiries, it must be left to the judgment of the reader of the following treatise.

I am sensible it is much more difficult to judge impartially of that which is the subject of this discourse, in the midst of the dust and smoke of such a state of controversy, as this land is now in, about things of this nature: as it is more difficult to write impartially, so it is more difficult to read impartially. 

Many will probably be hurt in their spirits, to find so much that appertains to religious affection, here condemned: and perhaps indignation and contempt will be excited in others, by finding so much here justified and approved. And it may be, some will be ready to charge me with inconsistence with myself, in so much approving some things, and

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so much condemning others; as I have found, this has always been objected to me by some, ever since the beginning of our late controversies about religion. 

'Tis a hard thing to be a hearty zealous friend of what has been good and glorious, in the late extraordinary appearances, and to rejoice much in it; and at the same time, to see the evil and pernicious tendency of what has been bad, and earnestly to oppose that. But yet, I am humbly, but fully persuaded, we shall never be in the way of truth, nor go on in a way acceptable to God, and tending to the advancement of Christ's kingdom, till we do so. 

There is indeed something very mysterious in it, that so much good, and so much bad, should be mixed together in the church of God: as 'tis a mysterious thing, and what has puzzled and amazed many a good Christian, that there should be that which is so divine and precious, as the saving grace of God, and the new and divine nature, dwelling in the same heart, with so much corruption, hypocrisy and iniquity, in a particular saint. Yet neither of these, is more mysterious than real. And neither of 'em is a new or rare thing. 

'Tis no new thing, that much false religion should prevail, at a time of great reviving of true religion; and that at such a time, multitudes of hypocrites should spring up among true saints. It was so in that great reformation, and revival of religion, that was in Josiah's time; as appears by Jeremiah 3:10 and Jeremiah 4:3–4 and also by the great apostasy that there was in the land, so soon after his reign. So it was in that great outpouring of the Spirit upon the Jews, that was in the days of John the Baptist; as appears by the great apostasy of that people, so soon after so general an awakening, and the temporary religious comforts and joys of many; John 5:35, "Ye were willing, for a season, to rejoice in his light." 

So it was in those great commotions that were among the multitude, occasioned by the preaching of Jesus Christ: "Of the many that were then called, but few were chosen"; of the multitude that were roused and affected by his preaching, and at one time or other appeared mightily engaged, full of admiration of Christ, and elevated with joy, but few were true disciples, that stood the shock of the great trials that came afterwards, and endured to the end: many were like the stony ground, or thorny ground; and but few, comparatively, like the good ground: of the whole heap that was gathered, great part was chaff, that the wind afterwards drove away; and the heap of wheat that was left, was comparatively small; as appears abundantly, by the history of the New Testament. So it was

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in that great outpouring of the Spirit that was in the Apostle's days; as appears by Matthew 24:10–13Galatians 3:1 and Galatians 4:11Galatians 4:15; Philippians 2:21 and 3:18–19. And the two Epistles to the Corinthians, and many other parts of the New Testament. 

And so it was in the great Reformation from Popery. It appears plainly to have been in the visible church of God, in times of great reviving of religion, from time to time, as it is with the fruit trees in the spring; there are a multitude of blossoms; all of which appear fair and beautiful, and there is a promising appearance of young fruits; but many of 'em are but of short continuance, they soon fall off, and never come to maturity.

Not that it is to be supposed that it will always be so: for though there never will, in this world, be an entire purity; either in particular saints, in a perfect freedom from mixtures of corruption; or in the church of God, without any mixture of hypocrites with saints, and counterfeit religion, and false appearances of grace, with true religion and real holiness: yet, 'tis evident, that there will come a time of much greater purity in the church of God, than has been in ages past; it is plain by those texts of Scripture, Isaiah 52:1Ezekiel 44:6–79Joel 3:17Zechariah 14:21Psalms 69:3235–36Isaiah 35:810ch. 4:3–4Ezekiel 20:38Psalms 37:9–1129

And one great reason of it will be, that at that time, God will give much greater light to his people, to distinguish between true religion and its counterfeits; Malachi 3:3, "And he shall sit as a refiner, and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; that they may offer to the Lord an offering in righteousness." With v. Malachi 3:18, which is a continuation of the prophecy of the same happy times, "then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not."

'Tis by the mixture of counterfeit religion with true, not discerned and distinguished, that the devil has had his greatest advantage against the cause and kingdom of Christ, all along, hitherto. 'Tis plainly by this means, principally, that he has prevailed against all revivings of religion, that ever have been, since the first founding of the Christian church. By this, he hurt the cause of Christianity, in, and after the apostolic age, much more than by all the persecutions of both Jews and heathens: the apostles, in all their Epistles, show themselves much more concerned at the former mischief, than the latter. 

By this, Satan prevailed against the

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Reformation, begun by Luther, Zwingli, etc. to put a stop to its progress, and bring it into disgrace; ten times more, than by all those bloody, cruel, and before, unheard-of persecutions of the Church of Rome. By this principally, has he prevailed against revivals of religion, that have been in our nation since the Reformation. By this he prevailed against New England, to quench the love, and spoil the joy of her espousals, about an hundred years ago. 

And I think, I have had opportunity enough to see plainly, that by this, the devil has prevailed against the late, great revival of religion in New England, so happy and promising in its beginning: here most evidently has been the main advantage Satan has had against us; by this he has foiled us; 'tis by this means, that the daughter of Zion in this land, now lies on the ground, in such piteous circumstances, as we now behold her; with her garments rent, her face disfigured, her nakedness exposed, her limbs broken, and weltering in the blood of her own wounds, and in no wise able to arise; and this, so quickly after her late great joys and hopes: Lamentations 1:17, "Zion spreadeth forth her hands, and there is none to comfort her: the Lord hath commanded concerning Jacob, that his adversaries shall be round about him: Jerusalem is as a menstruous woman among them." 

I have seen the devil prevail the same way, against two great revivings of religion in this country. Satan goes on with mankind, as he began with them: he prevailed against our first parents, and cast 'em out of Paradise, and suddenly brought all their happiness and glory to an end, by appearing to be a friend to their happy paradisaic state, and pretending to advance it to higher degrees. So the same cunning serpent, that beguiled Eve through his subtlety, by perverting us from the simplicity that is in Christ, hath suddenly prevailed to deprive us of that fair prospect, we had a little while ago, of a kind of paradisaic state of the church of God in New England.

After religion has revived in the church of God, and enemies appear, people that are engaged to defend its cause, are commonly most exposed, where they are least sensible of danger. While they are wholly intent upon the opposition that appears openly before 'em, to make head against that, and do neglect carefully to look all round 'em, the devil comes behind 'em, and gives a fatal stab unseen; and has opportunity to give a more home stroke, and wound the deeper, because he strikes at his leisure, and according to his pleasure, being obstructed by no guard or resistance.

And so it is likely ever to be in the church, whenever religion

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revives remarkably, till we have learned well to distinguish between true and false religion, between saving affections and experiences, and those manifold fair shows, and glistering appearances, by which they are counterfeited; the consequences of which, when they are not distinguished, are often inexpressibly dreadful. By this means, the devil gratifies himself, by bringing it to pass, that that should be offered to God, by multitudes, under a notion of a pleasing acceptable service to him, that is indeed above all things abominable to him. 

By this means, he deceives great multitudes about the state of their souls; making them think they are something, when they are nothing; and so eternally undoes 'em: and not only so, but establishes many, in a strong confidence of their eminent holiness, who are in God's sight, some of the vilest of hypocrites. 

By this means, he many ways, damps and wounds religion in the hearts of the saints, obscures and deforms it by corrupt mixtures, causes their religious affections woefully to degenerate, and sometimes for a considerable time, to be like the manna, that bred worms and stank; and dreadfully ensnares and confounds the minds of others of the saints, and brings 'em into great difficulties and temptation, and entangles 'em in a wilderness, out of which they can by no means extricate themselves. 

By this means, Satan mightily encourages the hearts of open enemies of religion, and strengthens their hands, and fills them with weapons, and makes strong their fortresses; when at the same time, religion and the church of God lie exposed to 'em, as a city without walls. By this means, he brings it to pass, that men work wickedness under a notion of doing God service, and so sin without restraint, yea with earnest forwardness and zeal, and with all their might. 

By this means, he brings in, even the friends of religion, insensibly to themselves, to do the work of enemies, by destroying religion, in a far more effectual manner, than open enemies can do, under a notion of advancing it. By this means the devil scatters the flock of Christ, and sets 'em one against another, and that with great heat of spirit, under a notion of zeal for God; and religion by degrees, degenerates into vain jangling; and during the strife, Satan leads both parties far out of the right way, driving each to great extremes, one on the right hand, and the other on the left, according as he finds they are most inclined, or most easily moved and swayed, till the right path in the middle, is almost wholly neglected. 

And in the midst of this confusion, the devil has great opportunity to advance his own interest, and make it strong in ways innumerable, and get

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the government of all into his own hands, and work his own will. And by what is seen of the terrible consequences of this counterfeit religion, when not distinguished from true religion, God's people in general have their minds unhinged and unsettled, in things of religion, and know not where to set their foot, or what to think or do; and many are brought into doubts, whether there be anything at all in religion; and heresy, and infidelity, and atheism greatly prevail.

Therefore, it greatly concerns us to use our utmost endeavors, clearly to discern, and have it well settled and established, wherein true religion does consist. 

Till this be done, it may be expected that great revivings of religion, will be but of short continuance: till this be done, there is but little good to be expected, of all our warm debates, in conversation and from the press, not knowing clearly and distinctly, what we ought to contend for.

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Wednesday, September 27, 2023

Instruments in his hands - lamb-like meekness

The eminently humble Christian is as it were clothed with lowliness, mildness, meekness, gentleness of spirit and behavior, and with a soft, sweet, condescending, winning air and deportment; these things are just like garments to him; he is clothed all over with them. 1 Peter 5:5, "And be clothed with humility." Colossians 3:12, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering."

Pure Christian humility has no such thing as roughness, or contempt, or fierceness, or bitterness in its nature; it makes a person like a little child, harmless and innocent, and that none need to be afraid of; or like a lamb, destitute of all bitterness, wrath, anger and clamor, agreeable to Ephesians 4:31.

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With such a spirit as this ought especially zealous ministers of the Gospel to be clothed, and those that God is pleased to improve as instruments in his hands of promoting his work. They ought indeed to be thorough in preaching the Word of God, without mincing the matter at all; in handling the sword of the Spirit [Ephesians 6:17], as the ministers of the Lord of hosts, they ought not to be mild and gentle; they are not to be gentle and moderate in searching and awakening the conscience but should be sons of thunder. 

The Word of God, which is in itself "sharper than any two-edged sword," ought not to be sheathed by its ministers, but so used that its sharp edges may have their full effect, even to the "dividing asunder soul and spirit, joints and marrow" [Hebrews 4:12] (provided they do it without judging particular persons, leaving it to conscience and the Spirit of God to make the particular application); but all their conversation should savor of nothing but lowliness and good will, love and pity to all mankind; so that such a spirit should be like a sweet odor diffused around 'em wherever they go, or like a light shining about 'em; their faces should as it were shine with it: they should be like lions to guilty consciences, but like lambs to men's persons. 

This would have no tendency to prevent the awakening of men's consciences, but on the contrary would have a very great tendency to awaken them; it would make way for the sharp sword to enter; it would remove the obstacles, and make a naked breast for the arrow. 

Yea, the amiable Christ-like conversation of such ministers in itself would terrify consciences of men, as well as their terrible preaching; both would co-operate one with another, to subdue the hard, and bring down the proud heart. 

If there had been constantly and universally observable such a behavior as this in itinerant preachers, it would have terrified the consciences of sinners ten times as much as all the invectives, and the censorious talk there has been concerning particular persons for their opposition, hypocrisy, delusion, pharisaism, etc. 

These things in general have rather stupefied sinners' consciences; they take 'em up, and make use of 'em as a shield, wherewith to defend themselves from the sharp arrows of the Word that are shot by these preachers: the enemies of the present work have been glad of these things with all their hearts. 

Many of the most bitter of them are probably such as in the beginning of this work had their consciences something galled and terrified with it; but these errors of awakening preachers are the things they chiefly make use of as plasters to heal the sore that was made in their consciences.

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Spiritual pride takes great notice of opposition and injuries that are received, and is apt to be often speaking of them, and to be much in taking notice of the aggravations of 'em, either with an air of bitterness or contempt: whereas pure, unmixed Christian humility disposes a person rather to be like his blessed Lord, when reviled, dumb, not opening his mouth, but committing himself in silence to him that judgeth righteously [Isaiah 53:71 Peter 2:23]. 

The eminently humble Christian, the more clamorous and furious the world is against him, the more silent and still will he be; unless it be in his closet, and there he will not be still. 

Our blessed Lord Jesus seems never to have been so silent as when the world compassed him round, reproaching, buffeting and spitting on him, with loud and virulent outcries, and horrid cruelties.

There has been a great deal too much talk of late, among many of the true and zealous friends of religion, about opposition and persecution. It becomes the followers of the Lamb of God, when the world is in an uproar about them, and full of clamor against them, not to raise another noise to answer it, but to be still and quiet. 

'Tis not beautiful, at such a time, to have pulpits and conversation ring with the sound, "Persecution, persecution," or with abundant talk about Pharisees, carnal persecutors, and the seed of the serpent [Genesis 3:15].

Meekness and quietness among God's people, when opposed and reviled, would be the surest way to have God remarkably to appear for their defense. 

'Tis particularly observed of Moses, on the occasion of Aaron and Miriam their envying him, and rising up in opposition against him, that he "was very meek, above all men upon the face of the earth," Numbers 12:3; doubtless because he remarkably shewed his meekness on that occasion, being wholly silent under the abuse. And how remarkable is the account that follows of God's being as it were suddenly roused to appear for his vindication? And what high honor did he put upon Moses? And how severe were his rebukes of his opposers? The story is very remarkable, and worth everyone's observing. 

Nothing is so effectual to bring God down from heaven in the defense of his people, as their patience and meekness under sufferings. When Christ girds his sword upon his thigh, with his glory and majesty, and in his majesty rides prosperously, his right hand teaching him terrible things, it is because of truth and meekness and righteousness, Psalms 45:3–4. God will cause judgment to be heard from heaven; the earth shall fear and be still, and God will

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arise to judgment, to save all the meek of the earth, [paraphrase of] Psalms 76:8–9

He will lift up the meek, and cast the wicked down to the ground, Psalms 147:6. He will "reprove with equity for the meek of the earth, and will smite the earth with the rod of his mouth, and with the breath of his lips will he slay the wicked," Isaiah 11:4

The great commendation that Christ gives the church of Philadelphia is that, "Thou hast kept the word of my patience," Revelation 3:10. And we may see what reward he promises her, in the preceding verse, "Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, but do lie; behold, I will make them to come and worship at thy feet, and to know that I have loved thee." 

And thus it is, that we might expect to have Christ appear for us, if under all reproaches we are loaded with, we behaved ourselves with a lamb-like meekness and gentleness; but if our spirits are raised, and we are vehement and noisy with our complaints under color of Christian zeal, this will be to take upon us our own defense, and God will leave it with us to vindicate our cause as well as we can: yea, if we go on in a way of bitterness and high censuring, it will be the way to have him rebuke us, and put us to shame before our enemies.

1808 at 68982

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