one they will bow before the throne, and confess all they have is from God; as one they cast their crowns at his feet, and acknowledge their allegiance; as one they will unite in the new song of praise; and as one will ascribe dominion, power and glory to God, and exalt him forever. How useful, beautiful, and glorious is that principle of heart, which thus unites millions of millions in perfect bonds of endless affection. Its beauty and glory are so bright, that there is no need of sun or moon in heaven; and all the hosts above shine as stars of the brightest splendor around the throne, with increasing lustre forever. To have a clear view of the glory of any thing, we ought to survey it in a perfect state. For this reason I have represented benevolence as operating in heaven. When we consider that benevolence is the eternal, primary, and only efficient cause, of all good existing in the universe; the only principle, which prepares intelligent creatures to see and enjoy God, and all good; the only quality which constitutes the moral beauty of rational agents; the only uniting principle in heaven; as the light and glory of the universe; we must pronounce its utility, glory and excellency to surpass all other things in worth and value. Oh how excellent, how glorious is this divine attribute. It is the divinity, beauty and glory of the Godhead. It is the beauty, glory and brightness of all intelligent beings. With it, in a perfect state, endlessly increasing happiness is inseparably connected. It is the glory of the universe, and infinitely exceeds the sun in its meridian splendor, in brightness, and in vivifying, blissful, joyful rays. Objection. If benevolence is a moral virtue, a holy affection, because it is useful; then every thing which is useful is a moral virtue. The light and heat of the sun, health, food, and raiment, and a thousand similar blessings are useful, and tend ultimately to happiness. And if utility constitute the nature of moral virtue; every thing, which has a final tendency to happiness, is of course a moral virtue. Answer. This objection seems to arise either from ignorance, or negligence, or a wish to conceal and pervert the truth. For by making one plain and obvious distinction, which any one might see, the force of the objection disappears at once. It is only necessary to make a distinction between natural, and moral good; a distinction which is made by every one. And why has not the objector made this distinction in this case, as he does in a thousand other instances? I can give no reason for this omission, but one or the other of the above causes. It is granted, that utility, or the tendency of any thing to promote happiness ultimately, does constitute the nature of good. For the same reason one thing ought to be called good, every thing of the same nature ought to be thus stiled. There is no difference, in their nature, between natural and moral good. They are both good, because their ultimate tendency is to hapiness. And every thing is evil for the same reason; because its ultimate tendency is to misery. Natural good is not so called for one reason, and moral good for a very different reason, This is not the ground of the distinction between natural and moral good. Moral good is predicated of no action or exercise, but those of moral agents. The light and heat of the sun are not actions of a moral agent; yet being in their nature good, they are stiled a natural good, to distinguish them from the actions of moral agents. Indeed every thing belonging to a moral agent is not a moral good or evil. Knowledge, or the understanding with numerous operations, are not in a moral sense good; they are not moral virtues. Neither is power, or the will and its operations. Divines have always made a distinction between the natural and moral attributes of Deity. And the same distiuction is applicable to created moral agents. Moral good and evil are not predicable of every thing in exisistence, but of active principles and their operations. Nor of active principles, unless they exist in a being, who is a proper moral agent. The reason of it is obvious. Now benevolence is an active principle, and belongs to the heart, and is the primary efficient cause of all the good or happiness which exists in the universe. This has been made evident. It is then a moral principle; and all its exercises or operations, which are commonly called the affections and passions, are also moral. And to distinguish all other actions, exercises & operations which are good, they are called natural; good in a natural sense. Hence, although all things are good for the same reason, because they tend in their nature to produce happiness ultimately, or are useful; yet is it proper for the reasons assigned to distinguish between them, and call some of them a natural, and others a moral good. This fully and fairly meets and answers the objection. So that we may now say, that benevolence is a moral virtue, because it is useful, or tends to -happiness ultimately, And that the light and heat of the sun, and other things similar in their nature, are good, because they tend to happiness ultimately; but they are only a natural good, or natural virtues, if so called. And the ground of this distinction has been made clear and evident; and the objection is answered. I have now exhibited my sentiments on this all important subject. And if any understand what has been written, they will consider benevolence to consist in a disposition or relish of the heart; and view the happiness of others, or the greatest happiness of God's holy kingdom, as its ultimate end, which is sought for its own sake, and not with an aim to any other object beyond it more excellent. In this light they will see, it is the most beautiful, excellent, and glorious disposition, which can exist in any moral agent. They will see it is the original, eternal, efficient cause of all the good in existence; as the only active, efficient cause, which has put every wheel in motion, and continues them till its ultimate end is obtained. Benevolence is the cause of all the happiness existing forever in heaven; and also the source of the perfect gratification of every benevolent desire. It is the first cause of all things, and its last end is the highest possible pleasure of benevolence. It is the alpha and omega in causing and attaining the greatest sum of happiness. ness. ESSAY XXIX. On Regeneration. What our Savior terms being born again, and generally by theologians is stiled regeneration, is essential to future happiIt is a subject very interesting and important. The doctrine is very differently explained by the ministers of Christ. And no wonder, when we consider that each one describes it according to the views he has of the mind and heart of man. Regeneration is a change which takes place in the mind, and the heart is especially the subject of it. And if any persons have erroneous views of the heart, they will err in their expla nation of this change. This, as well as almost every other doctrine of the gospel, requires a distinct, consistent, and systematic view of the faculties and operations of the mind, in order to explain and illustrate it according to facts and experience. And to give an explanation of the new birth, which will agree with the word, with facts, and experience, requires just views of the human heart. No doctrine requires such knowledge more than this. And this will appear more and more evident, as we proceed in a discussion of the subject. A full and just view of the new birth requires an attention to three distinct propositions. These are the following: Why is this change necessary? In what does it consist? And what are its fruits? If a person embrace false views concerning either of these heads, he lays a foundation for a final deception, and endless disappointment. Feeling the necessity of clear and just views of this subject, and how fatal an error here may prove, I enter upon it with trembling and caution. 1. Why is regeneration necessary? Christ says, except a man be born again, he cannot enter into the kingdom of heav en. That change is amazingly interesting and important, which is necessary to eternal life. And a distinct understanding of its necessity, will prepare the way to a just view of its nature. In a natural state men are unprepared for a heavenly state of existence. The heart is such, if a person were in heaven, he could behold no object which would afford him any delight, or gratify one desire. Regeneration then is necessary, to prepare persons for the enjoyment of the objects and employments of that world. To this end a new creation is necessary. This will be evident, when the necessity of this change is clearly explained. The word of God represents unrenewed persons as dead, blind, and deaf; and without one sense to delight in divine objects. They have eyes, ears, and life, and all the senses necessary to relish and enjoy worldly objects; but not one sense to delight in heavenly sources of enjoyment. Being spiritually dead, if they were in heaven, they could not enjoy any object there, any more than a dead man can enjoy the objects of sense in this world. And if the happiness of heaven consisted in beholding the light of the sun, and the numerous colors its rays reflect, and in hearing melodious strains of music, it is evident the blind and deaf would find no object, which could afford them any pleasure. Hence, the enjoyments of heaven are of such a nature, that sinners could no more be happy there, than a dead person could experience pleasure from earthly objects, or the blind from the light, or the deaf in the most harmonious music. Natural men have not one sense, which is a necessary preparation for the enjoyment of heavenly objects. Here then is the inquiry, what has man lost; and what is the nature of his heart, which disqualifies him entirely for the enjoyments of a heavenly state? The word of God teaches us, that Adam was made upright; created in the image of God, natural and moral. As benevolence, or holiness, or love, is the only moral attribute in the divine character; Adam, to be created in the moral image of God, must be endued with the same love, the same benevolent, holy principle. And as an attribute in God is not simply an exercise, but a principle, or relish for the existence of happiness as the only absolute good; so men, to be holy, must have a similar attribute. They must have an appetite, or relish, to delight in happiness as an absolute good, and rejoice in it wherever they see it. Accordingly, Adam was created with this holy appetite or relish. Those who are born with eyes, are prepared to rejoice in light and colors; and those who have ears, to delight in melodious sounds. And we know the five senses of the body are necessary, to prepare us to enjoy all the objects of time and sense. And if we divide all objects of enjoyment in the universe into two general classes, and call one natural or temporal, and the other moral or spiritual; then, as our bodily senses are requisite to enjoy the former, so some attribute, or sense must exist in the heart to prepare us to enjoy the latter. All men do or may know, that our bodily senses do not prepare us to enjoy spiritual objects. The only sense, which prepares us to enjoy moral objects, is seated in the heart. It is the heart only, which loves, and delights in spiritual things. And Adam was created with a heart to love God, and rejoice in him as his supreme good. He was created with a holy, benevolent appetite, relish, or disposition. And this prepared him to love and delight in every divine object; in every object, which is a source of happiness to holy beings in heaven. He had other appetites created in his heart, to prepare him to love worldly objects, and seek them as far as would be necessary to his preservation and comfort in this life. But not one of those appetites ever loves or |