The Emergence of Modern Protestantism 1725 - 1850

1. The Emergence of Modern Protestantism1725 - 1850

2. Outline The Revolution against England The Revolution in religious thought The Revolution in church and state relations (next week)

3. The Revolution Against England Revolutionary Timeline 1760-1775, Deteriorating relations with England 1775-1783, War and reorganization 1783-1789, Structure of the new nation 1789-1800, Federalist period Was a struggle for Anglicans, Quakers, more than others Not much of a problem for Presbyterians, Calvin notwithstanding THE critical preacher of this age � Jonathan Mayhew

4. Historical and Political Reflections on the Rise and Progress of the American Rebellion

5. Calvin�s Institutes � 20.22 Deference The first duty of subjects towards their rulers, is to entertain the most honorable views of their office, recognizing it as a delegated jurisdiction from God, and on that account receiving and reverencing them as the ministers and ambassadors of God. For you will find some who show themselves very obedient to magistrates, and would be unwilling that there should be no magistrates to obey, because they know this is expedient for the public good, and yet the opinion which those persons have of magistrates is that they are a kind of necessary evils. But Peter requires something more of us when he says, "Honour the king," (1 Pet. 2: 17;) and Solomon, when he says, "My son, fear thou the Lord and the king," (Prov. 24: 21.)�We have also the remarkable injunction of Paul, "Be subject not only for wrath, but also for conscience sake," (Rom. 13: 5.) By this he means, that subjects, in submitting to princes and governors, are not to be influenced merely by fear, (just as those submit to an armed enemy who see vengeance ready to be executed if they resist,) but because the obedience which they yield is rendered to God himself, inasmuch as their power is from God.

6. Calvin�s Institutes 20.23 Obedience �From this, a second consequence is, that we must with ready minds prove our obedience to them, whether in complying with edicts, or in paying tribute, or in undertaking public offices and burdens which relate to the common defense, or in executing any other orders. "Let every soul", says Paul, "be subject unto the higher powers." "Whosoever, therefore, resisteth the power, resisteth the ordinance of God," (Rom. 13: 1, 2.) Writing to Titus, he says, "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work," (Tit. 3: 1.) Peter also says, "Submit yourselves to every human creature," (or rather, as I understand it, "ordinance of man,") "for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well," (1 Pet. 2: 13.)� �Let no man here deceive himself, since we cannot resist the magistrate without resisting God. For, although an unarmed magistrate may seem to be despised with impunity, yet God is armed, and will signally avenge this contempt.�

7. Calvin 20.25 The Wicked Ruler a Judgment of God For though the Lord declares that ruler to maintain our safety is the highest gift of his beneficence, and prescribes to rulers themselves their proper sphere, he at the same time declares, that of whatever description they may be, they derive their power from none but him. Those, indeed, who rule for the public good, are true examples and specimens of big beneficence, while those who domineer unjustly and tyrannically are raised up by him to punish the people for their iniquity. Still all alike possess that sacred majesty with which he has invested lawful power. But let us insist at greater length in proving what does not so easily fall in with the views of men, that even an individual of the worst character, one most unworthy of all honour, if invested with public authority, receives that illustrious divine power which the Lord has by his word devolved on the ministers of his justice and judgement, and that, accordingly, in so far as public obedience is concerned, he is to be held in the same honour and reverence as the best of kings.

8. Natural Law vs. Divine Right of Kings Natural Law Natural Law governed states, monarchs, etc. Grotius (1583-1645) �Fully convinced...that there is a common law among nations, which is valid alike for war and in war, I have had many and weighty reasons for undertaking to write upon the subject. Throughout the Christian world I observed a lack of restraint in relation to war, such as even barbarous races should be ashamed of; I observed that men rush to arms for slight causes, or no cause at all, and that when arms have once been taken up there is no longer any respect for law, divine or human; it is as if, in accordance with a general decree, frenzy had openly been let loose for the committing of all crimes� Locke (�no one ought to harm another in his life, health, liberty or possessions�) Divine Right of Kings certain kings ruled because they were chosen by God to do so and that these kings were accountable to no person except God. Jacques-Benigne Bossuet (1627-1704)

9. Vindiciae Contra TyrannosA Defense of Liberty Against Tyrants Attributed to Philippe Duplessis-Mornay (1549-1623) and Hubert Languet (1518-1581). Used to justify revolutions in England, and America One of many contributions to the discussion of Divine Right of Kings

10. Vindiciae Contra TyrannosA Defense of Liberty Against Tyrants Question One: Whether subjects are bound to obey princes... The Covenant between God and Kings Question Two: Whether it is lawful to resist a prince who infringes the law of God. Whether private men may resist by arms. Whether it be lawful to take arms for religion. Question Three: Whether it is lawful to resist a prince who oppresses or ruins a public state. Kings are made by the people. The whole body of the people is above the king. The assembly of the three estates. Whether prescription of time can take away the right of the people. Why kings are created. Kings receive laws from the people. If the prince may make new laws. Whether the prince have the power of life and death over his subjects. If the king may pardon those whom the law condemns. Subjects are the king's brethren, and not his slaves. Whether the goods of the people belong to the king. Whether the king be the proper owner of the kingdom. Whether the king be the usufructer of the kingdom. Question Four: Whether neighbor princes may, or are bound by law to aid the subjects of other princes.

11. Vindiciae Contra Tyrannos Kings are made by the people. �We have shown before that it is God that appoints and chooses kings, and who gives them their kingdoms. Now we say that it is the people who establish kings, puts the sceptre into their hands, and who with their support, approves the election. God would have it done in this manner so that kings should acknowledge that after God, they hold their power and sovereignty from the people. And that this would then encourage them to concentrate and direct all their efforts on the benefit of the people�� �Notwithstanding, to the end that the king might know that he was established by the people, Samuel appointed the elders to meet at Mizpah, where they assembled as if the business of choosing a king had yet to begin, and nothing had already been done, in other words, as if the election of Saul hadn't happened yet. (1 Sam. 10:17) The lot was cast and fell on the tribe of Benjamin, then on the family of Matri, and lastly on Saul, born of that family, the same man whom God had chosen.�

12. Jonathan Mayhew 1720-1766 Graduated from Harvard 1744 Ordained pastor of West Church in Boston 1747 Two councils needed to get ordination passed Liberal theologian from Boston Preached a number of crucial sermons about the revolution First �unitarian� congregational church in New England

13. �Discourse Concerning Unlimited Submission� After the Restoration of the English monarchy in the person of Charles II in 1660, the new king and his first Parliament declared the anniversary of the beheading of his father Charles I (January 30, 1649) a religious holiday with a special commemoration in the Book of Common Prayer, naming the late monarch a saint and martyr. This holiday was not generally celebrated in Massachusetts until the emergence of several Anglican churches there in the early eighteenth century. In 1750, Jonathan Mayhew, the twenty-nine-year old pastor of the West (Congregational) Church in Boston, took occasion to dispute the first Charles� credentials to sainthood, martyrdom, and even his kingship as well.

14. Discourse� Thus it appears, that the common argument, grounded upon this passage [Rom 13:1-3] in favor of universal, and passive obedience, really overthrows itself, by proving too much, if it proves any thing at all; namely, that no civil officer is, in any case whatever, to be resisted, though acting in express contradiction to the design of his office; which no man, in his sense, ever did, or can assert.� �The hereditary, indefeasible, divine right of kings, and the doctrine of non-resistance, which is built upon the supposition of such a right, are altogether as fabulous and chimerical, as transubstantiation; or any of the most absurd reveries of ancient or modern visionaries. These notion are fetched neither from divine revelation, nor human reason;� �But then, if unlimited submission and passive obedience to the higher powers, in all possible cases, be not a duty, it will be asked, �How far are we obliged to submit? If we may innocently disobey and resists in some cases, why not in all? Where shall we stop? What is the measure of our duty? This doctrine tends to the total dissolution of civil government.�

15. Discourse� �It is unquestionably the duty of children to submit to their parents; and of servants, to their master. But no one asserts, that it is their duty to obey, and submit to them, in all supposable cases; or universally a sin to resist them. Now does this tend to subvert the just authority of parents and masters? Or to introduce confusion and anarchy into private families? No.� �We may very safely assert these two things in general, without undermining government: One is, That no civil rulers are to be obeyed when they enjoin things that are inconsistent with the commands of God: All such disobedience is lawful and glorious; particularly, if persons refuse to comply with any legal establishment of religion, because it is a gross perversion and corruption of a pure and divine religion, brought from heaven to earth by the Son of God�All commands running counter to the declared will of the supreme legislator of heaven and earth, are null and void: and therefore disobedience to them is a duty, not a crime��

16. The Stamp Act Passed on March 22, 1765, repealed March 18, 1766 Taxed newspapers, legal documents etc. Mayhew coined the phrase �No Taxation Without Representation� On August 25, 1765 he preached a sermon � no copies exist, but the text was, �"I would they were even cut off which trouble you! For, brethren, ye have been called unto liberty�� Mayhew later claimed that he asked both sides to keep cool, even as he hinted that some local people were conniving with the British. The next day however, the home of Thomas Hutchinson, Tory Lieutenant Governor was burned and destroyed. Mayhew was sickened, wrote to Hutchinson that he would rather lose his own hand than be the encourager of such outrages.

17. �The Snare Broken� � May 23, 1766 �The late gracious appearance of divine providence for us, in the day of our trouble, seemed so seasonable, so signal, so important; in a word, so interesting to the present and future generations, that we of this society thought it expedient to agree among ourselves upon a day, in order to take a particular, religious notice of it; and to praise the name of the Lord, in whom is our help. � By this perfectly voluntary, and free-will offering, I hope we shall render to God, in some poor measure, the glory due to his name; and that he will graciously accept it, thro� our Lord Jesus Christ the righteous, our mediator and advocate with the Father� We only exercise that liberty, wherewith Christ hath made us free, being desirous that all other persons and churches should do the same; and not choosing that either they or we should be �entangled with any yoke of bondage.��

18. The Snare� �Having rendered our devout thanks to God, whose kingdom ruleth over all, and sung his high praises; permit me now, my friends and brethren, with unfeigned love to my country, to congratulate you on that interesting event, which is the special occasion of this solemnity: An event, as I humbly conceive, of the utmost importance to the whole British empire, whose peace and prosperity we ought ardently to desire; and one, very peculiarly affecting the welfare of these colonies. Believe me, I lately took no inconsiderable part with you in your grief, and gloomy apprehensions, on account of a certain parliamentary act, which you supposed ruinous in its tendency to the American plantations, and, eventually, to Great-Britain. I now partake no less in your common joy, on account of the repeal of that act; whereby these colonies are emancipated from a slavish, inglorious bondage; are re-instated in the enjoyment of their ancient rights and privileges, and a foundation is laid for lasting harmony between Great-Britain and them, to their mutual advantage.�

19. The Snare� Thus �our soul is escaped as a bird from the snare of the fowlers; the snare is broken, and we are escaped�; tho� not without much struggling in the snare, before it gave way, and set us at liberty again. But when I speak of that pernicious act as a snare, and those who prepared it for us as fowlers, greedy of their prey, let it be particularly observed, that I intend not the least reflexion on our gracious sovereign or the Parliament; who must not be supposed to have any evil designs against the colonies, which are so necessary to Great Britain, and by which so many thousands of her manufacturers are supported, who, but for them, must actually starve, emigrate, or do what I choose to forbear mentioning. No! I apply this, as I conclude you will, only to some evil-minded individuals in Britain, who are true friends neither to her nor us; and who accordingly spared no wicked arts, no deceitful, no dishonorable, no dishonest means, to push on and obtain, as it were by surprise, an act so prejudicial to both; and, in some sort, to the ensnaring of his majesty and the Parliament, as well as the good people of America.

20. The Snare�conclusion May that God, in whom our help has been, continue to protect us, our rights and privileges! May he direct our paths thro� this uncertain life, and all the changes of it; and, of his infinite mercy in Jesus Christ, finally bring us all to those peaceful and glorious regions, where no evil spirits, no wicked fowlers will come; where no snares will be spread for us; no proud waters to go over our soul! And if we hope for admission into those eternal mansions of joy, let every one of us, as the apostle Peter exhorts, �honor all men, love the brotherhood, fear God, honor the king.

21. Revolutionary Needlework!

22. A Pro-Revolutionary Sermon

23. God Arising and Pleading�(Ps. 74:22) �By the cause of God we are to understand the whole system of divine truth.� �But 2dly, by the cause of God, we are to understand, the cause of universal righteousness: The moral law, or the ten commandments is the rule of this righteousness, and besides the moral law, all those duties which are incumbent upon us, as fallen creatures ; such as the great duties of faith, repentance and conversion, which imply the forsaking of every sin, and the practice of every virtue.� �3dly. I add the welfare of the people, who believe and profess the above-mentioned system of divine truths, and practice the righteousness just now described, is the cause of God. They are a society of holy and regenerate souls, trusting in the mercy of God through Christ, conforming the temper of their minds and the tenor of their lives, to the nature, will, and perfections of God ; they are represented in Scripture, as a kingdom, of which Jesus Christ is the monarch.� �In all ages of the world, God has raised up men who have by their writings and public speeches, pled his people�s cause. How many able advocates in both houses of parliament, have warmly pled and espoused the cause of this much injured country. How many learned, sensible, and excellent pamphlets have been written, both in England and America, to vindicate our rights and Liberties, and prevent our destruction and blessed be God, that all true christians, in every part of the world, who plead the cause of truth, liberty, and virtue, are in effect interceding for us.�

24. God Arising and Pleading� �From the preceding discourse, I think we have reason to conclude, that the cause of this American Continent, against the measures of a cruel, bloody, and vindictive ministry, is the cause of God. We are contending for the rights of mankind, for the welfare of millions now living, and for the happiness of millions yet unborn.� �It is God�s own cause : It is the grand cause of the whole human race, and what can be more interesting and glorious. If the principles on which the present civil war is carried on by the American colonies, against the British arms, were universally adopted and practiced upon by mankind, they would turn a vale of tears, into a paradise of God : whereas opposite principles, and a conduct, founded upon them, has filled the world with blood and stupor, with rapine and violence, with cruelty and injustice, with wretchedness, poverty, horror, desolation, and despair ;� The cause of God�his own cause, must prosper, in spite of earth and hell�God will effectually plead it ; he will plead it by his almighty word, his all conquering spirit, and his over ruling providence. Eminent Divines & celebrated poets, have given it as their opinion, that America will be a glorious land of freedom, knowledge, and religion,�an asylum for distressed, oppressed, and persecuted virtue. Let this exhilarating thought, fill your souls,

25. Unitarianism in New England �DEAR DOCTOR, (Jedidiah Morse) �I thank you thank you for your favour of the 10th, and the pamphlet enclosed, entitled, �American Unitarianism.� I have turned over its leaves, and found nothing that was not familiarly known to me. In the preface, Unitarianism is represented as only thirty years old in New-England. I can testify as a witness to its old age. Sixty-five years ago, my own minister, the Rev. Lemuel Bryant; Dr. Jonathan Mayhew, of the West Church in Boston; the Rev. Mr. Shute, of Hingham; the Rev. John Brown, of Cohasset; and perhaps equal to all, if not above all, the Rev. Mr. Gay, of Hingham, were Unitarians. Among the laity how many could I name, lawyers, physicians, tradesmen, farmers! But at present I will name only one, Richard Cranch, a man who had studied divinity, and Jewish and Christian antiquities, more than any clergyman now existing in New England. More than fifty years ago, I read Dr. Clarke, Emlyn, and Dr. Waterland: do you expect, my dear doctor, to teach me any thing new in favour of Athanasianism? � There is, my dear Doctor, at present existing in the world a Church Philosophick. as subtle, as learned, as hypocritical, as the Holy Roman Catholick, Apostolick, and Ecumenical Church. The Philosophical Church was originally English. Voltaire learned it from Lord Herbert, Hobbes, Morgan, Collins, Shaftsbury, Bolingbroke, &c. &c. &c. You may depend upon it, your exertions will promote the Church Philosophick, more than the Church Athanasian or Presbyterian. This and the coming age will not be ruled by inquisitions or Jesuits. The restoration of Napoleon has been caused by the resuscitation of inquisitors and Jesuits.I am and wish to beYour friend,JOHN ADAMS�Quincy, May 15th, 1815.

26. From the Unit. Univ. Fell. Fairbanks �The founding of Unitarianism in America is an exciting story.� �New England until 1755 was entirely in the hands of the Puritans, those stern Calvinists who believed in the depravity of human nature, salvation of the elect, and predestination. They said there was no hope for anyone, that we are all born depraved. Before our birth it was decided by God who among us would roast forever in Hell-that would be most of us-and which few would go to Heaven. In that gloomy climate came the first man in America we may call an outspoken Unitarian.� �The man in America we may call the first Unitarian was the Rev. Jonathan Mayhew. He was the son of the Calvinist preacher, Experience Mayhew. What delightful names they had in those days. Jonathan Mayhew was the minister of the West Church in Boston. He was known as a heretic and embraced the Unitarian belief. So hated was he that no Boston minister would exchange pulpits with him. He was not invited to join the ministerial association. He was shunned by the clergy. But his congregation grew. No minister in Boston had nobler, broader, more humane qualities.�

27. �Seeds of Liberty � Max Seville (1948) Discussing Mayhew: �God, for him, was a kindly sovereign, who �governs his great family, his universal Kingdom, according to those general rules and maxims which are in themselves most wise and good, such as the wisest and best kings govern by�.perfect goodness love itself, is his very essence, in a peculiar sense; immeasurable, immutable, universal and everlasting love.� �For him, God was a God of love; salvation was largely a matter or moral striving for goodness; God rewards the well-doers and punishes those who willfully do evil. For religion, with Mayhew, is no longer complete submission to God�s inscrutable purpose for God�s unspeakable glory, but , rather a religion of love, for the promotion of human happiness, which was the true and kindly purpose of the benevolent God�

28. Seville, on Mayhew� Quoting from Mayhew�s sermons on Goodness �We must suppose that the end of all God�s commandments must be the advancement of the happiness of his creatures, and not for his own�Piety, or the love of God, is the first and principle thing in religion�The love of our neighbor�necessarily flows from the love of God�It is practical religion, the love of God and a life of righteousness and charity, proceeding from faith in Christ and the gospel that denominates us good men and good christians�.Not any enthusiastic fervors of spirit-Not a firm persuasion that we are elected of God and that our names are written in the book of life.� �Here was a deep and bitter conflict in religion, the conflict between the Puritan God of glory, dominating and subjecting all existence, including man, for is own sake, and the rationalistic God of goodness and mercy, the creator and lawgiver of the universe, to be sure, but one who leaves man free, within the framework of natural laws, to work out his own destiny.�

29. Unitarianism (and Universalism?) in Mayhew Two Thanksgiving Sermons � �On the Nature, Extent and Perfection of the Divine Goodness.� �Tho� God is, in the highest sense, an absolute sovereign; yet in that ill-sense, he is not certainly an arbitrary Being�. For what glory could possibly redound to any being acting unreasonably, or contrary to the dictates of true goodness? It is peculiarly absurd to suppose that He, who accounts goodness his glory, should aim at advancing it by such a conduct. �The Earthly Prince,� he continues, �may take off the head of the traitor, robber, or murderer, not to gratify his own anger, but for the common good. Contrariwise, punitive justice may be a branch of goodness, but how far from goodness it would be to condemn the bulk of mankind to eternal misery.�� �The Lord is good to all.� But this, for the sake of the argument, he is willing to change to, �The Lord is good to three-fourths of His creatures, and His tender mercies are over three-fourths of all His works,��and so on down to the smallest fraction of mankind. 5�

30. Excerpts from �The Nature Extent and Perfection of the Divine Goodness� �What shall we say to the doctrine of God�s having reprobated a great proportion of mankind; or from eternity devoted them in his absolute decree and purpose to eternal torments�if any persons really hold such a doctrine, neither any man on earth nor angel in heaven can reconcile it with the goodness of God.� ��in the revolution of ages, something far more grand, important, and glorious than any thing which is vulgarly imagined, shall actually be the result of Christ�s coming down from heaven to die on a cross, of his resurrection from the dead, and of his being crowned with glory and honor, as Lord both of the dead and the living.� �To conclude then; let us all, young men and maidens, old men and children, love and honor, extol and obey the God and Father of all, whose tender mercies are over all his works; and who has been so gracious and bountiful to ourselves in particular. If we sincerely do thus, as becometh the children of the Highest, we shall, in due time, partake of his goodness, in a far more glorious manner and measure than we can in the earthly house of this tabernacle.�

31. My Excerpts from Thanksgiving Sermon I �Of the Nature, Extent and Perfection of God�s Goodness� Text ��The Lord is good to all; and his tender mercies are over all his works. Ps. 145:9

32. Mayhew - Sermon 1 � p7 �Right conceptions, I mean rational and truly scriptural ones, of God�s adorable attributes, are the foundation of all true religion. And these conceptions, if, instead of floating in the brain, the sink into the heart, and are formed into a fixed principle there, called FAITH in the language of scripture; are really the substance of religion, and not merely the foundation of it, as being necessary in order thereto. No man that has these conceptions of, or is thus rightly and habitually affected towards God, as being what he is, can possibly live a wicked life. He will as certainly bring forth good things out of this good treasure in his heart, as a good tree will bear good fruit in the season. And this will be at once delightful to himself, and pleasing and honorary to God. We shall then indeed, and not till then, �offer up spiritual sacrifices, acceptable to God by Jesus Christ:� Who has himself said, �Herein is my Father glorified, that ye bear much fruit; for shall ye be my disciples.�

33. Mayhew � p 12-14 �The goodness of God comprehends his beneficence, or his good and bountiful acts, as well as the goodness of his nature.� �God �doeth good;� and therefore we justly infer that he �is good,� even essentially so.� On the contrary, the divine goodness admits of strict demonstration, a priori, to speak in the language of metaphysicians�Yea in some cafes it is much the best, and most convincing, to those who are accustomed to speculation of this nature. �The reason why I do not mention revelation as a strict, proper proof of the divine goodness is this: That none who believe the scriptures pretend to doubt of it�It may be added, that whosoever believes any thing to be true, upon the testimony or authority of God speaking in his holy word, presupposes him to be good.�

34. Mayhew p 15 ��there are no exertions of mere power, or of mere goodness and benevolence in him,; but every thing that is done by him, is done according to the immutable rule of wisdom or perfect reason; of which He himself, and only He, is in all cases an adequate judge. If God be indeed an infinitely knowing, reasonable, and wise being; it is surely no presumption to say, and even a duty firmly to believe, that he never, in an case whatever, acts unreasonably, or unwisely.� Yea, what might be the consequence, if goodness or benevolence itself, accompanied with irresistible power, but not under the conduct of wisdom, were to exert itself in the management of so various, extended and complicated a system?�

35. Mayhew p 20 �It should be observed that the goodness of God,, when spoken of in a general way, comprehends many, if not strictly all of his particular moral attributes: Such, for example, as are distinguished by the terms mercy, clemency, kindness, compassion, pity, grace, patience, forbearance, long suffering, and even justice itself.� �There are many persons, who seem to conceive and speak quite differently of the justice of God; as if it were not a mode or branch of goodness, and comprehended therein, but an attribute distinct from , if not in a degree repugnant to goodness.�

36. Mayhew 20-21 �In a wise and good earthly parent there is really no such distinction betwixt goodness and justice, not even in punishing; but the former includes the latter.� �Why does a truly wise and good parent, when under the influence�of reason only, correct his children, or punish them for their faults? Is it not in order to reform, and do them good?� �That truly wise and good parents and princes, always overlook or pardon the faults of their children and subjects respectively, whenever they suppose this may be done, as in some cases it may, consistently both with the good of the offenders themselves, and of others; or both with private an common good.� Would it not be apparently contrary to true goodness, in these supposed cases, to punish for no good end, either with respect to the delinquent himself or others?

37. Mayhew p 23-24. �That the great and blessed God is pleased, in his word, to represent himself to us very often under the character both of a Father and of a King.� �There can be no doubt in general, but that, when these titles are given to God in his word, the design is, to represent him under the character of the wisest and best Father, the wisest and best King not that of an unreasonable, unnatural, and cruel parent�[or] king.� Those terms, when used with reference to punishing transgressors, suppose and refer to some end; otherwise they are unintelligible.�

38. Mayhew � p 25 �Shall we � can we really suppose, that he who is good to all, and whose tender mercies are over all his works, ever punishes his creatures without a good end, either with respect to themselves or to the other members of his household and kingdom? ..Would not this be in effect making his creature miserable, either for no end at all, or a positively bad and evil one? Would not this be, what is always called unreasonable and cruel amongst men? To say that the infinitely wise and good God, punishes any of his creatures merely for his own glory, without any regard to the reservation of order and happiness, and even contrary to the common good of those, to whom he was pleased to give being, appears to me at best very irrational. For what glory could possibly redound to any being by acting unreasonably, or contrary to the dictates of true goodness?

39. Mayhew � p 38 �Well then, let us suppose only a tenth, twentieth, fiftieth, hundredth, or to cut the matter still shorter, only one thousandth part of the whole rational and sensitive creation, doomed to inevitable misery in the manner before expressed � Will you abide by this? Will you abate nothing of it?...How can that be; and yet God be an exceedingly good, kind and merciful being? I am persuaded that, upon reflexion, you will not stand to this. �Well then, suppose but a single individual of one o species-Only let that be a reasonable creature, capable by nature of knowing and enjoying God eternaly, whom he never displeased by any act of his! �But if it would be dishonorable to God, to charge him with treating only one of the most inferior of his creatures in such a manner, what shall we think of that doctrine, which represents him as treating millions of millions of his raional creatures after the same manner!- or rather, after a manner almost infinitely harder to be reconciled with wisdom, goodness and mercy!�

40. Mayhew � p 49. �One principal end of Jesus Christ�s coming into this apostate world, was to proclaim the glad tidings of pardon and eternal life to sinners, as the free gift of God thro� his mediation;� �Thus by the christian revelation � a light indeed from heaven, sinful men are delivered from that state of darkness and perplexity respecting pardon and a future state, in which the mere light of nature actually leaves them.� �In this dispensation of grace, the goodness of God to, and his tender mercies over the sinful children of men, are most clearly and gloriously manifested. It is both a faithful saying, my brethren, and worthy of all acceptation, that Jesus Christ came into the world to save even the chief of sinners. Take heed therefore, that ye receive not the grace of God in vain; for he is not willing that �any should perish, but that all should come to repentance.�

41. Mayhew � conclusion �It is greatly to be lamented, that this gospel of the kingdom,- the glad tidings of great joy to all people; so full of heavenly peace, comfort and hope, and such a wonderful manifestation of the love of God to mankind: It is much to be lamented, I say, that this �glorious gospel of the blessed God,� should be so perverted by many; so restrained as to the number of those, for whose salvation it was designed; so narrowed, so clogged with needless difficulties and unscriptural mysteries, by dark systems of divinity produced in dark and corrupt ages, as to become rather an engine for disturbing truly pious and good christians with doubts and fears, than to be adequate relief to awakened sinners, by really manifesting the riches of God�s goodness to a guilty world in its proper extent, thro� Him that �gave himself a RANSOM FOR ALL, to be testified in due time.� �And I seriously declare, that if I were to form my conceptions of God�s moral character, by such discourses as I have sometimes heard and read, and such as were, by many, thought to be truly evangelical; instead of thinking Him really �good to ALL, and his tender mercies over ALL his works;� � essentially good and infinitely the best of Beings, I could not but conclude Him to be infinitely more unjust and cruel, than any other being in the universe.

42. Chauncy Recall had been anti-Whitfield Book - �Salvation of All Men Illustrated and Vindicated as a Scripture Doctrine� (1782)

43. Chauncy�Universal Salvation �As the First Cause of all things is infinitely benevolent, �tis not easy to conceive, that he should bring mankind into existence, unless he intended to make them finally happy.� �The salvation of the whole human kind is indeed the great thing aimed at, in the scheme, the bible has opened to our view, as now in prosecution, by the benevolent Deity, under the management of that glorious personage Jesus Christ; who we are there assured, will go on prosecuting this design, till all the individuals of the human race that ever had, now have, or ever will have, existence, shall be fixed in the possession of compleat and everlasting happiness.

44. Chauncy�Universal Salvation �I would not be understood to mean hereby, that all men will be admitted to the enjoyment of happiness in the state that next succeeds the present. This would be a direct contradiction to the general tenour of the scriptures. (narrow the way�) �And I see not, I confess, but that such texts would be a full confirmation of this doctrine, if it were a truth (as has been generally supposed) that the next is the final state of men.� �Though I affirm, that all men will finally be happy, yet I deny not but that many of them will be miserable in the next state of existence, and to a great degree, and for a long time, in proportion to the moral depravity they have contracted in this. There is no reasonable room for debate here. It is not only plain from the threatenings of God in general��

45. Chauncy�Universal Salvation If therefore the next state (conformably to the common mode of thinking) is a state of punishment, not intended for the cure of the patients themselves, but to satisfy the justice of God and give warning to others, �tis impossible all men should be finally saved: whereas, if the next state is a state of discipline, designed for the amendment of the sufferers themselves, as well as the good of others, and wisely adapted as a mean to this end, they may be recovered, and formed to a meetness for immortality and honor. �Where is the man so destitute of benevolence, so bereft of humanity, as not to bid God-speed to an attempt, intended to establish it as a revealed truth, that this, before the scece of providence is finally shut up, shal be the portion of all men��

46. Chauncy�Universal Salvation �The obedience of Christ, and eminently his obedience to death, when he had assumed our flesh, in the fullness of time, is the ground or reason upon which it hath pleased God to make happiness attainable by any of the race of Adam.� Hence we are said to be �reconciled to God by the death of his Son,� to �have redemption through his blood, the forgiveness of sins�� �Christ died, not for a select number of men only, but for mankind universally, and without exception or limitation.� The sacred writers are singularly emphatical in expressing this truth. They spak not only of Christ�s �dying for us,� �for our sins,� �for sinners,� for the ungodly��

47. Next Week The revolution in church and state�