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 DOMESTIC 
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 CHRISTIAN DOCTRINE AND DUTY. 
 
 BY NATHANAEL EMMONS, D. D. 
 
 t- , 
 
 1 
 
 ...A 
 
 2 5 2 *8 
 
.A3 
 
 Rhode-Island District, sc. 
 
 BE it remembered, 'I'Jiat cm this nineteenth day of August, A. D. 1823, and in the forly- 
 eighth year of the Inciependence of the United .States of America, John Miller and John 
 Hutchens, of said District, deposited in this office the title of a book, whereof riiey claim 
 as proprietors, in the following words, viz : — “ Sermons on various subjects of Christian 
 doctrine and duty, By Nath.4nael Emmons, D. D.” 
 
 In conformity to an act of Congress of the United States, entitled, “ An act for the en- 
 couragement oflearning, by securing the copies of maps, charts and books, to the authors 
 and proprietors of such copies, during the time therein mentioned.” And also to an act, 
 entitled, “ An act for the encouragement of learning, by securing the copies of maps, 
 charts, and books to the authors and proprietors, of such copies during the time therein 
 mentioned, and extending the benefit thereof, to the art of designing, engraving and etch- 
 ing historical and other prints.” 
 
 Witness, BENJAMIN COWELL, Clerk of the R. /. District. 
 
 JOHN MILLER, PRINTER. 
 
CONTENTS. 
 
 SERMON I. 
 
 'a^e 
 
 THE SABBATH. 
 
 Alurk ii. 27. — And he said unto them, tlie Sabhath was made for 
 man and not man for the Sabbath. 
 
 SERMON II. 
 
 PROPHECY. 
 
 John xii. 16.— These things understood not his disciples at the 
 first ; but when Jesus was glorified, then remembered they, that 
 these things were written of him, and that they had done these 
 things unto him. - - - - - ^ - 26 
 
 SERMON III. 
 
 HERESIES. 
 
 1 Corinthians \i. 19. — For there must be also heresies among 
 you, that they who are approved may be made manifest among 
 you. - - - - - --11 
 
 SERMON IV. 
 
 RATIONAL PREACHING. 
 
 Acts XYii. 2. — And Paul, as his manner was, went in unto them, 
 and three Sabbath days reasoned with them out of the scrip- 
 tures. - - - - - --59 
 
 SERIVION V. 
 
 THE MORAL RECTITUDE OF GOD. 
 iicncsis xviii. 25. — That be far from thee to do after this manner, 
 to Slav the risrhteous with the wicked : and that the rijrhteous 
 .should be as the wicked, tliat be far from thee. Shall not the 
 Judge of all the earth do right ? . _ . 
 
 
IV 
 
 SERMON VL 
 
 THE GOODNESS OF GOD. 
 
 Psalm cxiK. 68. — Thou art good and doest good. - - 89 
 
 SERMON VII. 
 
 DIYINE PROVIDENCE. 
 
 Matthew vi. 30. — Wherefore, if God so clothe the grass of the 
 field, which to-day is, and to-morrow is cast into the oven, 
 shall he not much more clothe you, Oye of little faith ? 107 
 
 SERMON VIII. 
 
 THE REVEALED WILL OP GOD THE ONLY RULE OF DUTY. 
 
 Deuteronomy xxix. 29. — The secret things belong to the Lord our 
 God ; but those things which are revealed belong unto us and to 
 our children for ever, that we may do all the words of this law. 120 
 
 SERMON IX. 
 
 THE SUPREME BEING THE ONLY PROPER OBJECT OF RELIGIOUS 
 
 WORSHIP. 
 
 Revelation xix. 10. — And I fell at his feet to wmrship him, and he 
 said unto me, see thou do it not ; I am thy fellow servant and of 
 thy brethren, that have the testimony of Jesus. Worship 
 God. 133 
 
 . SERMON X. 
 
 THE HUMANITY OF JESUS CHRIST. 
 
 Luken. 52. — And Jesus increased in wisdom and stature, and in 
 favour with God and man. - . _ . 1^54 
 
 SERMON XI. 
 
 THE RESURRECTION OP JESUS CHRIST. 
 
 Acts iii. 15.— And killed the prince of life, whom God hath raised 
 from the dead, whereof we are witnesses. - - no 
 
 SERMON XII. 
 
 NEUTRALITY RESPECTING JESUS CHRIST IMPOSSIBLE. 
 Matthew xii. oO . — rie that is not with me, is against me ; and he 
 that gathereth not with me, scattereth abroad. - - 139 
 
 SERMON XIII. 
 
 SINNERS DESTROY THEMSELVES BY THEIR OWN BLINDNESS. 
 Proverbs iv. 19. — The way of the wicked’ is as darkness ; they 
 know not at what they stumble. ... 205 
 
SERMON XIV. 
 
 THE PLEA OF SINNERS AGAINST ENDLESS PUNISHMENT. 
 haiah xli. 21. — Produce your cause, saith the Lord ; bring forth 
 your strong reasons, saith the king of Jacob, - - 222 
 
 SERMON XV. 
 
 THE EXCUSE OF SININERS THEIR CONDEMNATION. 
 Matthew XXV. 24. — Then he that had received the one talent, 
 came and said, Lord, I knew thee, that thou art an hard man, 
 reaping where thou hast not sown, and gathering where thou 
 hast not strewed. - - - - - 239 
 
 SERMON XVI. 
 
 THE HAPPINESS OF SELF DENIAL. 
 
 Luke xviii. 28, 29, 30. — Then Peter said, lo, we have left all and 
 followed thee. And he said unto them, verily I say unto you, 
 there is no man that hath left house, or paients, or brethren, 
 or wife, or children, for the kingdom of God’s sake,'who shall 
 not receive manifold more in this present time and in the world 
 to come, life everlasting. .... 25Q 
 
 SERMON XVII. 
 
 THE NATURE AND EFFECT OF DIVINE TEACHING. 
 
 John vi. 45. — It is written in the prophets, and they shall be all 
 taught of God. Every man, therefore, that hath heard and 
 hath learned of the Father, cometh unto me. - - 274 
 
 SERMON XVIII. 
 
 THE PECULIAR SPHllT OF CHRISTIANS. 
 
 1 Corinthians ii. 12. — Novv w'e have received, not the spirit of 
 the world, but the spirit which is of God ; that we might know 
 the things that are freely given to us of God. - - 290 
 
 SERMON XIX. 
 
 THE DOCTRINE OF JUSTIFICATION THROUGH THE ATONEMENT. 
 
 Colossians i. 14. — In whom we have redemption through his 
 blood, even the forgiveness of sins, - - - 307 
 
 SERMON XX. 
 
 HOLY OBEDIENCE THE ONLY TITLE TO ETERNAL LIFE. 
 
 Liikex. 27,28. — And he answering, said, thou shalt love the 
 Lord thy God, with all thy heart, and with all thy soul, and 
 with all thy strength, and with all thy mind; and thy neigh- 
 bour as thyself. And he said unto him, thou hast answered 
 right ; this do and thou shall live. • - . 323 
 
VI 
 
 SERMON XXI. 
 
 THE JOY OF A CLEAR CO.\SCIENCE. 
 
 ^ Corinthians \. 12. — For our rejoicing is this, the testimony of 
 our conscience, that in simplicity and godly sincerity, not with 
 fleshly wisdom, but by the grace of God, we have had our 
 conversation in the world. . - . _ 342 
 
 SERMON XXII. 
 
 THE FAITH OF MIRACLES. 
 
 Matthew xxi. 22. — And all things whatsoever ye shall ask in 
 prayer, believing, ye shall receive. ' - - - 359 
 
 SERMON XXin. 
 
 FEEBLE CHRISTIANS. 
 
 Matthew xii. 20. — A bruised reed shall he not break, and smoking 
 flax shall he not quench, till he send forth Judgment unto vic- 
 tory. 370 
 
 SERMON XXIV. 
 
 CONTENTMENT. 
 
 1 Tiinothy\\. 6. — But godliness with contentment is great gain. 394 
 
 SERMON XXV. 
 
 PERFECT HOLINESS IN THIS LIFE THE DUTY OF CHRISTIANS. 
 
 2 Corinthians xiii. 9. — And this also we wish, even your perfec- 
 tion. - _ - - . . 409 
 
 SERMON XXVI. 
 
 THE MORAL IMPERFECTION OF CHRISTIANS THEIR GREATEST 
 
 BURDEN. 
 
 Romans vii. 24. — O wretched man that I am ! who shall deliver 
 me from the body of this death ? - - - 421 
 
 SERMON XXVII. 
 
 THE LIVING GO TO THE DEAD. 
 
 2 Samuel xVi. 23. — I shall go to him, but he shall not return to 
 me. - - - - - - - 411 
 
 SERMON XXVIll. 
 
 THE FINAL HARVEST. 
 
 MatthewxWi. 39. — The harvest is the end of the world. ' 4(jU 
 
ERRATA. 
 
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SERMON 1. 
 
 THE SABBATH. 
 
 MARK ii. 27. 
 
 3tid he said unto them, the Sabbath was made for man, and not man 
 
 for the Sabbath. 
 
 As our Saviour was passing through the corn-fields 
 on the sabbath, his disciples took the liberty of pluck- 
 ing some of the ears of corn. This was displeasing 
 to the Pharisees, who complained of them to Christ. 
 But instead of condemning, he justified their conduct, 
 by referring to a well-known scripture example. He 
 said “ have ye never read what David did, when he 
 had need and Avas an hungered, he and they that were 
 with him ? How he w ent into the house of God in the 
 days of Abiathar the high-priest, and did eat the shew- 
 bread, which is not lawful to eat, but for the priests, 
 and gave also to them that yvere Avith him ? And he 
 said unto them, the sabbath Avas made for man, and 
 not man for the sabbath.” This was a pertinent and 
 full reply to the objection of the Pharisees ; and at 
 the same time, implied, that God appointed the sabbath 
 as a standing ordinance, for the benefit of all men in 
 all ages. Accordingly I propose to shoAV, 
 
 I. That the sabbath is a divine ordinance ; 
 
 II. That it is a standing ordinance ; and, 
 
 III. That it is appointed for the benefit of all men in 
 all ages. 
 
 I. 1 am to shoAv that the sabbath is a divine ordin- 
 ance. 
 
 The sabbath properly signifies a day of rest ; but it 
 is only a dav of rest from n^cular employments, and 
 2 
 
10 
 
 SERMON I. 
 
 not from religious duties. It is a holy day to be spent 
 in holy services. The duty of observing such a day 
 would never have been discovered by the light of na- 
 ture. Though the light of nature teaches men, that 
 they ought to worship their Creator, Preserver and 
 Benefactor ; yet it does not teach them, that they 
 ought to worship him in a social and publick manner, 
 one day in seven. This would not have been their 
 duty, had not God positively appointed the sabbath as 
 a holy ordinance. Accordingly we find that he did 
 not leave this duty to human discovery, but immediate- 
 ly after he had made man, he made also the sabbath 
 for him. “ And on the seventh day God ended his 
 work which he had made, and he rested on the seventh 
 day from all his work which he had made. And God 
 blessed the seventh day, and sanctified it : because that 
 in it he had rested from all his work.” This was a di- 
 vine and sacred ordinance. It was divine^ as instituted 
 by God ; and sacred^ as it was appointed for a sacred, 
 holy, and religious purpose. It is true, the peculiar 
 duties of this holy day are not mentioned in this brief 
 account of its institution. But when it was renewed at 
 Mount Sinai, and placed among the ten commands, the 
 special duties of the day were distinctly enjoined. 
 So that the sabbath with all its instituted duties, is a 
 divine ordinance, enjoined upon all mankind, for their 
 benefit. -“The sabbath was made for many It was 
 made by a divine appointment a holy and sacred day. 
 But since n,one, who believe the Bible, pretend to call 
 in question the original institution of the sabbath, it is 
 unnecessary to enlarge upon this head. I proceed 
 therefore to show, 
 
 II. That the sabbath is a standing ordinance and of 
 perpetual obligation. Many ofthe divine ordinances be- 
 fore the gospel dispensation were temporary, and ceas- 
 ed when that dispensation commenced. The passover 
 instituted in Egypt ; and the sacrifices, rites, and cere-- 
 monies instituted at Mount Sinai, were all abolished 
 by the gospel. They were all temporary ordinances. 
 But the sabbath was designed to be a standing ordin- 
 
SERMON I. 
 
 11 
 
 ance from the beginning to the end of the world. This 
 will appear from various considerations. 
 
 In the first place, our Saviour says “ it was made for 
 man that is, for all men, without exception. The ap- 
 pointment of sacrifices was not made for all men, but 
 only for those men, who lived before the death of 
 Christ. The appointment of the passover was not 
 made for all men, but only for one nation. The rite of 
 circumcision was not appointed for all men, but only 
 for the seed of Abraham, until the promised Messiah 
 appeared. But the sabbath was made for all men in 
 all ages, because they would always need to rest one 
 day in seven, and to employ it in the special service of 
 God., The very design of the sabbath argues its per- 
 petuity. There is no reason to be given, why it sliould 
 be appointed for men in one age or in, one part of 
 the world, rather than for all men in all ages and in all 
 places. The sabbath is adapted to the nature and cir- 
 cumstances of all men in their present probationary 
 state, and therefore we may presume it was designed 
 to continue to the end of time. 
 
 And this leads me to observe in the second place, that 
 the sabbath was not abolished when other positive in- 
 stitutions were set aside. The apostle expressly in- 
 forms us, that the rites and ceremonies of the Mosaic 
 dispensation w ere superceded by the gospel, and be- 
 came null and void, after the death of Christ : but none 
 of the inspired w riters of the New-Testament give us 
 the least intimation of the weekly sabbath being abol- 
 ished. And if it w ere not abolished in the apostolick 
 days, it could not have been abolished since. It must 
 be, therefore, a divine institution, which is still binding 
 upon all mankind. It w^as not a typical ordinance, and 
 so could not cease by the appearance of an antitype, 
 as the typical sacrifices, rites and ceremonies under 
 the law ceased, by the appearance of Christ, whom they 
 prefigured. There has been no substitute instituted 
 in the room of the sabbath, to supercede it. In a 
 word, there is nothing said in the New^-Testament, that 
 
12 
 
 SERMON 1. 
 
 affords the least reason to doubt of the perpetuity ol 
 the sabbath. 
 
 Besides, thirdly^ the practice of Christians from the 
 apostles’ days to this time, is a plain, positive evidence, 
 that the sabbath is a divine ordinance of perpetual ob- 
 ligation. We have an account of the primitive Chris- 
 tians meeting together statedly on the sabbath for 
 social religious worship. And though Christians have 
 since been divided into a great variety of denomina- 
 tions ; yet they have all agreed to observe a weekly 
 sabbath, with a very few exceptions. Now, it is not easy 
 to account for this general and uninterrupted practice 
 of Christians in observing the sabbath for nearly two 
 thousand years, unless it has been founded upon the 
 first and original institution of it, for the purpose which 
 Christ mentions. If it w as made for the benefit of man, 
 this is a good reason why it has continued from the 
 heginning. and should still continue to the end of time. 
 There are, moreover, new reasons for its perpetual 
 continuance, which have occurred since its first ap- 
 pointment. It w as then designed to be a memorial of 
 the creation of the world ; after that it became a me- 
 morial of the deliverance of Israel out of Egypt; and 
 since that period, it has become a memorial of the 
 resurrection of our Lord Jesus Christ, and connected 
 with a sacrament, instituted to commemorate his death, 
 until his second coming. The sabbath is as insepa- 
 rably connected with the gospel, as it ever was with 
 the law, and must, therefore, continue as long as the 
 gospel itself continues. There is as much ground to 
 believe the perpetuity of the sabbath, as the perpetu- 
 ity of the Lord’s supper, x^ccordingly we find none 
 have denied the perpetuity of the sabbath, but those 
 w ho have denied the perpetuity of gospel ordinances. 
 We may be assured, that the sabbath, which was made 
 for man, w ill continue as long as it can be of any ben- 
 efit to man, which will be as long as the human race 
 shall continue in their present probationary state. 
 The last thing is to show. 
 
SERMON I. 
 
 13 
 
 ili. That this standing ordinance is designed and 
 calculated to be of universal benefit to mankind. This 
 Christ plainly suggests in the text. “ The sabbath was 
 made tor man, and not man for the sabbath.” Here 
 our Saviour, the Lord of the sabbath, sets it in a much 
 more favourable and important light, than the other 
 inspired writers set the rites and ceremonies of the 
 Mosaick dispensation. Those they call a yoke of 
 bondage, and weak and beggarly elements. In them- 
 selves considered they had no intrinsick value, but 
 were rather a burden than benefit, to those upon 
 whom they iVere imposed. But the sabbath is a pecu- 
 liar privilege and benefit to all mankind. It is adapt- 
 ed to promote, and not to abridge their present and 
 future happiness. Its nature, design and tendency is 
 to recommend it to the esteem and approbation of the 
 whole human race. F or, 
 
 1. It gives them a precious opportunity of resting 
 t’romall their worldly cares, labours, and employments. 
 They w^ere originally formed for labour; and labour is 
 the indispensable duty of every individual, who enjoys 
 mental and bodily strength. It is true, indeed, that all 
 men are not called to the same kinds of labour, but alt 
 are bound to be active and diligent in some employ- 
 ment or other ; either publick or private, either mental 
 or corporeal, w hich requires rest. This God knew, 
 who formed men for the labours and fatigues of the 
 present life. And where is the person, who has not 
 found the sabbath desirable as a day of rest from the 
 concerns or labours of the week ? There is, perhaps, 
 no lawful calling, which can be pursued w ith proper 
 activity and diligence, that does not render rest desir- 
 able and necessary one day in seven. It has been 
 found by the experience of multitudes, wdio have been 
 denied the benefit of the sabbath as a day of rest, that 
 both their bodies and minds have been greatly injured. 
 If health and strength and even life itself be highly 
 valuable, then it is a precious privilege to be allow- 
 ed to lay aside all secular cares and burdens one day 
 in seven. 
 
14 
 
 SERMON I. 
 
 2. The sabbath gives men a happy season tor seri- 
 
 ous reflections and meditations. The common con- 
 cerns of life generally absorb too much of their atten- 
 tion, to leave them leisure for thinking about more seri- 
 ous and important objects. It is a great benefit, there- 
 fore, to the more laborious and busy part of mankind in 
 particular, to be allowed and even required, to turn their 
 attention from things/cm/7orcf/ to things and carry 
 
 their thoughts forward into that future and eternalstate, 
 to which they are constantly approaching, and in which 
 they are to find their long home. All men are capable 
 of refiecting upon things past, of meditating upon things 
 present, and of anticipating things future. And it 
 highly concerns all persons of every age, character, 
 profession, and condition of life, to pause, ponder, con- 
 sider and rellect, while they are passing through the 
 busy, noisy and tumultuous scenes of this distracting 
 world. Tlie things of this present life appear very 
 different to all persons, in their leisure, retired, seri- 
 ous, and reflecting moments, from w hat they do while 
 they are eagerly engaged in worldly pursuits. How^ 
 many, every sabbath day, view the world very differ- 
 ently from what they habitually view^ it every other 
 day in the week ; and how many serious reflections 
 and resolutions do they form on that holy day, which 
 have a salutary influence upon their thoughts, words 
 and actions in their common intercourse with the 
 world ? This is certainly true, with respect to those 
 who remember the sabbath and keep it holy from be- 
 ginning to end ; and w ho seriously and sincerely dis- 
 charge the appropriate duties of it. And it has a co7i- 
 rlemning, if not a restraining influence upon all, who are 
 not totally abandoned to wickedness and stupidity. 
 The sabbath is a most precious and important season 
 for the most pleasant, and most profitable reflections 
 and meditations, whether men improve it for these 
 pious purposes, or neglect and profane it. 
 
 3. .The sabbath affords men a happy opportunity 
 for that religious society and intercourse, which di- 
 rectly tends to promote their mutual, temporal and 
 
SERMOX I. 
 
 15 
 
 spiritual benefit. Mankind are formed for society 
 with each other, and cannot be happy in a solitary 
 state. Mutual intercourse serves to harmonize and 
 civilize them, and to render them more amiable and 
 virtuous, as well as religious. This happy effect the 
 sabbath has never failed to produce wherever it has 
 been observed. How differently do those feel and 
 conduct towards each other, who usually meet together 
 every sabbath, and apparently unite in the service of 
 the sanctuary, from those who neglect the duties of the 
 sabbath, and only see one another occasionally, as 
 business, inclination, or necessity may require. Both 
 observation and experience prove the civilizing and 
 harmonizing tendency of observing a day of rest and 
 devotion. Those who have observed it, have found 
 sensible advantage from it ; and those who have de- 
 spised and neglected it, have suffered temporal incon- 
 veniencyand injury from their ungrateful and criminal 
 conduct. The happy influence of the Christian sab- 
 bath upon the Christian world has been incalculably 
 great. It has formed the Christian nations for the en- 
 joyment of that civil order, peace, and harmony, which 
 no unchristian nation ever realized. And there can 
 be no doubt but the God of order ordained the sab- 
 bath for the great benefit of mankind in their civile as 
 well as in their religious connections. 
 
 4. The sabbath is highly beneficial, as it affords the 
 most favourable opportunity for training up children 
 in the nurture and admonition of the Lord. Parents 
 and heads of families ought to impart religious instruc- 
 tion to those under their care, and to do all they can to 
 promote their spiritual and eternal good. But amidst 
 the labours of the week, they can find but few good 
 opportunities to pour instruction into the minds of 
 children and youth. And if they could find time, chil- 
 dren and youth would not be so ready to hear instruc- 
 tions, while they are eagerly pursuing more pleasing 
 objects. But when they know tjiat (T)d requires 
 them to remember the sabbath day and keep it holy; 
 and when they are actually restrained ilom speaking 
 
16 
 
 SERMON i. 
 
 their own words and finding their own pleasure on that 
 day, their minds are better prepared to hear and feel 
 the force of religious instructions. Religious parents 
 and heads of families do esteem the sabbath as a 
 precious season for discharging their duty to those, 
 whose temporal and eternal interests God has, for a 
 time, lodged in their hands. And the effects of such 
 private instructions have often been great, salutary 
 and lasting, upon the minds of children and youth. 
 Indeed, we generally observe a sensible and striking 
 contrast between those families where private instruc- 
 tions are given sabbath after sabbath, and those who 
 are allowed to grow up in ignorance of religion, and in 
 the neglect of all the duties of the sabbath. 
 
 5. The sabbath affords a precious opportunity of 
 attending the publick worship of God, and of hearing 
 the publick, as well as private instructions of religion. 
 It is one of the principal purposes of the sabbath, to 
 give mankind an opportunity of hearing the great truths 
 and duties of the gospel explained and inculcated. 
 “ Faith cometh by hearing, and hearing by the word of 
 God.” And the sabbath is the day, which God has 
 jlppointed to hear his word. And to render this ap- 
 pointment more sacred and important, he has raised 
 up and authorized an order of men to deliver his mes- 
 sages, and inculcate the everlasting gospel upon the 
 minds of sinful and perishing creatures. This he did, 
 under the law% and this he does, under the gospel. The 
 sabbath w ith these appendages is an unspeakable gift 
 to those in a state of probation, whose eternal interests 
 are suspended upon their hearing, understanding, be- 
 lieving and accepting the terms of salvation, w hich he 
 has provided for them, and offered to them, through 
 the atoning blood of his dear Son. In this respect, the 
 sabbath is of all other days the most beneficial and 
 important. For w ithout it, all other days may be in- 
 finitely worse than nothing. Thousands and millions of 
 our fellow men are now destitute of the sabbath and 
 all the means of salvation, w Inch are connected with it, 
 and of consequence, are perishing for the lack of vis- 
 
SERMON I. 
 
 17 
 
 ion. Though those, who enjoy the sabbath, often 
 depreciate and despise it, and consider it a burden, 
 rather than a benefit ; yet it is of all temporal bless- 
 ings the greatest, that God has bestowed upon this 
 guilty and perishing world. I may add, 
 
 6. The sabbath is a peculiar and distinguishing ben- 
 efit to the cordial friends of Christ ; as it affords them 
 a precious opportunity of attending the special ordi- 
 nances, which he has appointed for their spiritual com- 
 fort and grow^th in grace ; I mean baptism and the 
 Lord’s supper. Though these ordinances may be oc- 
 casionally attended on other days, yet the sabbath is 
 the only stated season of celebrating them. Where 
 the sabbath is unknown, these ordinances are un- 
 known. Where the sabbath is neglected, these or- 
 dinances are neglected. And where these ordinances 
 are neglected, Christians are declining, and religion 
 becoming extinct. There are too many melancholy 
 instances of this kind, to be found in this best part of 
 our country. The sabbath lies at the foundation of all 
 our religious privileges and enjoyments, if not at the 
 foundation of our civil peace and prosperity. How 
 much would religion decay, and the professors of it de- 
 cline, if the sabbath w ere to be totally neglected in 
 this place, and the gacred ordinances of baptism and 
 the Lord’s supper to be entirely laid aside ? The bare 
 supposition must be extremely painful to those, who 
 esteem a day in God’s courts better than a thousand, 
 and the communion with Christ and his friends, the 
 highest enjoyment this side of heaven. To the godly, 
 then, if not to others, the sabbath must appear ex- 
 tremely precious and beneficial. 
 
 IMPROVEMENT. 
 
 1. If the sabbath was made for man, and designed 
 to promote the benefit of the whole human race in all 
 ages ; then they ought to be very thankful for its ap- 
 pointment, perpetuity and obligation. It is the most 
 useful and important ordinance that God ever appoint- 
 
 3 
 
SERMON I. 
 
 la 
 
 ed, and has been productive of the greatest temporal 
 and spiritual blessings in all ages. It has been the 
 principal source of virtue and piety in individuals, in 
 families, and in all civil societies, whether smaller or 
 larger. God promised to smile upon his chosen peo- 
 ple, so long as they esteemed and observed the sab- 
 bath. “ If thou turn away thy foot from the sabbath, 
 from doing thy pleasure on my holy day ; and call the 
 sabbath a delight, the holy of the Lord, honourable ; 
 and shalt honour him, not doing thine own ways, nor 
 finding thine own pleasure, nor speaking thine own 
 words : then shalt thou delight thyself in the Lord ; 
 and 1 will cause thee to ride upon the high places of the 
 earth, and feed thee with the heritage of Jacob thy fa- 
 ther.” This promise to Israel was fulfilled so long as 
 they performed the conditions of it, and sanctified the 
 sabbath. Our fathers were extremely strict in keep- 
 ing the sabbath, for more than a hundred years after 
 God planted them in this land, which was undoubtedly 
 the happy occasion of drawing down a rich profusion of 
 both temporal and spiritual blessings. And though the 
 sabbath has, of late years, been greatly neglected, 
 despised, and profaned; yet it is the richest source of 
 every blessing we enjoy. We have abundant reasons 
 to be thankful, that God still continues this forfeited 
 favour to us, and inspires so many to support, esteem 
 and improve his holy day. It is the grand palladium 
 and bulwark of every thing we hold most precious 
 and valuable. It behoves those who have experienc- 
 ed saving benefit from the sabbath and its sacred ordi- 
 nances, to make it appear to the world, that they hold 
 these religious privileges in the highest estimation ; and 
 are determined to transmit them, so far as lies in their 
 power, to all future ages. God has deposited these in- 
 valuable and sacred privileges in their hands, and they 
 stand responsible, if they suffer them to be wrested 
 from them. If the world despise them, they may not 
 despise them. If the world neglect them, they may 
 not neglect them. If the w orld profane them, they may 
 not profane them. If the w orld oppose them, they are 
 
SERMON I. 
 
 19 
 
 bound to protect and preserve them, for the benefit of 
 themselves and all who are coming after them. 
 
 2. If the sabbath be such a great and extensive 
 blessing to mankind ; then the neglect, the abuse and 
 profanation of this holy day must be exceedingly sinful 
 and displeasing to God. To abuse the sabbath is vir- 
 tually to abuse every other temporal and spiritual 
 blessing, and to provoke God to inflict every temporal 
 and spiritual evil upon individuals and whole nations. 
 The profanation of the sabbath was the national sin of 
 Israel, and the principal procuring cause of all their 
 national calamities. God told them by the mouth of 
 Moses, “ ye shall keep my sabbaths, and reverence 
 my sanctuary,” and subjoined a promise of every pub- 
 lick and personal blessing. But at the same time he 
 said, if they should not keep his sabbaths, but despise 
 1^ statutes, he would make their land desolate, and 
 Hruse it to enjoy its sabbaths, which they did not suffer 
 it to enjoy. But neither the threatening, nor the inflict- 
 ing of national judgments, were suflicient to cure them 
 of their national sin of sabbath-breaking. For after 
 they had returned from their long captivity in Babylon, 
 they still persisted in profaning the sabbath, for which 
 Nehemiah upbraids and condemns them. He says. 
 Then I contended with the nobles of Judah, and said 
 unto them, what evil thing is this that ye do, and profane 
 the sabbath day ? Did not your fathers thus, and did not 
 our God bring all this evil upon us, and upon this city } 
 Yet ye bring more wrath upon Israel by profaning the 
 sabbath.’’'' They were weary of the sabbath, “ saying, 
 when will the new moon be gone, that we may sell 
 corn } and the sabbath., that we may set forth wheat 
 God employed various means to allure them to observe 
 his sabbath. He appointed the best of teachers to 
 enlighten their understandings ; he built the most 
 beautiful and magnificent temple to gratify their eyes ; 
 and appointed the best of musicians to please their 
 ears ; but nevertheless they were bent to forsaking his 
 house, and to profaning his holy day. And the same 
 spirit has reigned in the hearts of the great majority 
 
20 
 
 SERMON I. 
 
 who have been favoured with the sabbath and its sa- 
 cred ordinances. This is now the crying sin of every 
 Christian nation. The sabbath was kept, and the 
 sanctuary was reverenced, through this country, until 
 about tifty years past. But since then, “ how is the 
 gold become dim ! how is the most fine gold changed !” 
 The ways of Zion mourn; the houses of God are for- 
 saken ; and the sabbath despised, neglected, and 
 openly profaned. This is a sin of the first magnitude, 
 a id the source of every other abounding iniquity. It 
 takes off all civil and religious, publick and private re- 
 straints, and opens the door to every species of vice 
 and immorality and irreligion. It has always been 
 found, that those who profane the sabbath, are incura- 
 bly vicious. They are out of the reach of the means of 
 instruction and restraint. This ought to make sab- 
 bath-breakers tremble ! 
 
 3. If the sabbath be designed and calculated fb 
 promote the temporal and spiritual interests of all 
 mankind; then it is extremely unwise and impolitick for 
 civil rulers to do any thing, which tends to lead their 
 subjects to disregard and abuse such a holy and be- 
 nevolent institution. It is weakening their own power 
 a id influence, and strengthening the hands and hearts 
 of the lawless and disobedient. This impolicy it is 
 well known, civil rulers have practised. King Charles 
 II. appointed certain recreations and amusements for 
 the express purpose of leading his subjects to disre- 
 gard and profaiie the sabbath, w hich spread moral cor- 
 ruption through the nation. The rulers of the most 
 refined and polished nation in the world, a few years 
 since, totally set aside the sabbath and all religious or- 
 dinances ; but they have had, and still have reasons 
 to regret their folly and guilt. Any rulers will find 
 that they injure themselves as w^ell as their subjects, 
 by banishing the fear of God from their minds. And 
 nothing can have a greater tendency to banish the fear 
 of God from their minds, than allowing them to profane 
 the sabbath. Jeroboam, the son of Nebat, made Israel 
 to sin, by setting aside religious ordinances of divine 
 
SERMON I. 
 
 21 
 
 appointment, and substituting his own in the room of 
 them ; and his successors on the throne pursued the 
 same sinful policy, until the ten tribes were completely 
 corrupted and destroyed. W hen religious restraints 
 are taken off from the people, civil restraints will be- 
 come very weak and feeble. This was the case in 
 Israel, and this always will be the case in any civil com- 
 munity. It is extremely unwise and impolitick, to say 
 nothing more, in those who govern, to do any thing 
 which tends to take away the fear of God from before 
 the eyes of their subjects. And when divine ordin- 
 ances are treated with neglect and contempt, the fear 
 of God will no longer restrain the corruptions of the 
 human heart, which will produce every natural and 
 moral evil. 
 
 4. If the sabbath tends to promote the temporal as 
 well as spirtual good of all mankind, then none can be 
 good members of civil society, who neglect, abuse, 
 and profane this divine and benevolent institution. 
 Though they may possess many amiable qualities and 
 talents, and though they may conduct with propriety in 
 their general intercourse with their fellow men ; yet 
 their neglect and profanation of the sabbath w ill more 
 than counterbalance all tlieir other good deeds. Their 
 example strikes at the root of all civil and religious obli- 
 gations, and prepares the wmy to general ignorance, 
 irreligion, profanity, disorder, and confusion. It will 
 not, it cannot be denied, that the people in this coun- 
 try have greatly degenerated from the virtue and piety, 
 the peace and harmony of our fathers ; and to w hat 
 has this been principally owing ? Has it not been prin- 
 cipally owing to the abuse and profanation of the sab- 
 bath ? Has not religious declension constantly kept 
 way wnth the neglect and profanation of the sabbath 
 Look into any place, at this day, and will you not 
 find the people degenerate, in proportion to their ne- 
 glect, contempt, and profanation of the sabbath ? And 
 if you find one people more regular, more virtuous, or 
 more religious, than another, do you not find (hat they 
 more generally and more constantly observe the sab* 
 
22 
 
 SERxMON 1. 
 
 bath and reverence God’s sanctuary? Facts speak 
 louder than words, and irresistibly prove that the pro- 
 fanation of the sabbath, is * the primary and principal 
 source of the great degeneracy of the present day. 
 And to whose door must this evil be laid ? It must be 
 laid at the door of the sabbath-breakers. And can 
 such persons be deemed good members of civil so- 
 ciety ? 
 
 5. If the sabbath be so greatly and universally be- 
 neficial to mankind in all respects ; then it highly be- 
 comes all professors of religion, to make it appear that 
 the sabbath is their delight, and the holy of the Lord, 
 honourable, by strictly and constantly performing the 
 peculiar duties of it. They have received saving be- 
 nefit from the sabbath, and can appreciate its value and 
 importance, by their own liappy experience. There 
 are secret^ private^ publick (duties peculiar to the sab- 
 bath ; and which all professors of religion are under 
 special and solemn obligations to perform. The secret 
 duties are serious reflection, meditation and prayer. 
 While they rest from the common cares and concerns 
 of life, it becomes them seriously to meditate and re- 
 flect upon what is past, present and to come, in respect 
 to their spiritual interests, and to pour out their hearts 
 with peculiar freedom, solemnity, and enlargement be- 
 fore God. Serious meditation and reflection prepare 
 the mind to take clear and extensive views of them- 
 selv^es, of God, and the great interests of his kingdom, 
 which are objects they are too apt to overlook and for- 
 get amidst the busy scenes of life. The serious and 
 sincere performance of these duties, can scarcely 
 escape the notice of others, for they require time, 
 which cannot be spent without being observed. Those 
 who seriously and habitually discharge the duties of 
 devotion, whether on the sabbath or other days, exhi- 
 bit an example full of admonition and instruction. 
 
 Secret reflection, meditation, and prayer, prepare 
 Christians for the private duties of the sabbath, which 
 are reading the bible, social prayer, and private in- 
 struction. Religious parents and heads of families are 
 
SERMON I. 
 
 23 
 
 bound to bring up all under their care in the nurture 
 and admonition of the Lord, both bj precept and ex- 
 ample. And the sabbath affords them a precious op- 
 portunity for discharging these great and difficult du- 
 ties. To instruct, to counsel, to warn and admonish 
 children and youth, in a proper manner, requires wis- 
 dom, prudence, zeal, and firmness. For children and 
 youth are extremely impatient of religious instructions 
 and restraints. But the sabbath is the best, and often 
 the only proper opportunity, which parents and heads 
 of families have, of discharging these necessary and 
 indispensable duties, and if they duly discharge these 
 duties on the sabbath, children and youth will not 
 commonly need any other restraints. W ell instructed 
 and well governed children and youth rarely become 
 notorious sabbath-breakers. These secret n-ud. private 
 duties of professors stand intimately connected with 
 the publick duties of the sabbath. The professors of 
 religion solemnly engage to attend the public worship 
 of God and his sacred ordinances constantly without 
 neglect. It is no neglect, when sickness, and other ex- 
 traordinary circumstances forbid their attendance, but 
 when these things do not occur, no professors have anv 
 excuse for stay ing at home, on aceount of business, 
 company, or indolence. While professors of religion 
 seriously and constantly perform these appropriate 
 duties of the sabbath, they have a most salutary influ- 
 ence upon the families in which they live, upon the 
 church to which they belong, and upon the people 
 where they reside. Such exemplary professors are the 
 salt of the earth and the light of the world. These are 
 the men, who hold civil and religious society together, 
 suppress vice and immorality, and promote virtue and 
 piety, and draw down the blessing of God upon the 
 degenerate children of men. 
 
 b. Since the sabbath is sueh a great and extensive 
 benefit to mankind, and the profanation of it is such a 
 great and land-defiling iniquity, it concerns all serious- 
 ly to inquire whether they have not been guilty of pro- 
 ianing it in some way or other. There are a great 
 
24 
 
 SERMON I. 
 
 many ways of profaning the sabbath, though some are 
 more heinous in the sight of God than others. This 
 question may be put, in the first place, to professing 
 Christians. Have'you sanctified the sabbath in secret, 
 in private, and in publick.'^ Or have you neglected to 
 improve the precious season, in secret reflection, me- 
 ditation and prayer Or have you neglected to in- 
 struct, warn, and admonish those under your care and 
 committed to your trust ? Or have you spent the sab- 
 bath in indolence, and the neglect of the worship and 
 ordinances of God in his house ? These are questions 
 which you can understand, and answer for yourselves ; 
 and, perhaps, others too can answer for you ; for every 
 species of profaning the sabbath is generally more or 
 less visible. Or if you have not personally profaned 
 the sabbath, have you not allowed others to profane it ? 
 Or if you have not allowed others to profane it, have 
 you not neglected to reprove them for it, and restrain 
 them from it ? There is great reason to fear, that some 
 professors of religion, do more or less neglect the se- 
 cret, private, and publick duties of the sabbath, and by 
 their neglect, not only profane the sabbath themselv^es, 
 but lead others to profane it. How much in this way 
 is Christ wounded in the house of his friends.^ You 
 will all allow, my hearers, that it is proper to put these 
 questions to the professors of religion ? And can it be 
 improper to put these questions to others also ? 
 Though you have not professed to love God and obey 
 his commands ; yet you are his creatures, and bound 
 to love and obey him with all your hearts. The sab- 
 bath was made for you, and has been given to you, 
 though denied to the many millions in the Pagan 
 world. You have been commanded to remember the 
 sabbath day and keep it holy. You have had the du- 
 ties of the sabbath often explained and inculcated. 
 You have many of you, at least, seen it strictly and pi- 
 ously observed. All these things have united to in- 
 crease your obligations to observe and improve the 
 sabbath for the important purposes, for which it was 
 appointed, and given you. But how have you treated 
 
SERMON 1. 
 
 25 
 
 the sabbath in your childhood, in your youth, or in 
 your manhood, or in your riper years, or in your private 
 or public stations ? Have you rested from your world- 
 ly cares and labours ? Have you performed the secret 
 duties of the day ? Have you discharged the private 
 duties of the day ? Have you steadily and statedly re- 
 verenced God’s sanctuary, and given unto him the glo- 
 ry due to his name in publick? If you have, what mean 
 the prancing of horses, the rattle of carriages, the 
 passing and re-passing of travellers before and after 
 publick worship? What mean the circles round the 
 house of God, after publick services are ended ? Can 
 it be denied, that the sabbath is publickly and grossly 
 profaned in this place ? And can this profanation be 
 justified by professors, or non-professors, by parents, 
 or by children, by the young or by the old ? If it cannot 
 be justified, it ought to be condemned ; and if it ought 
 to be condemned, it ought to be restrained ; and if 
 it ought to be restrained, can it be a doubt who ought 
 to restrain it? The duty of restraining it is too plain to 
 be misunderstood, and too important to be neglected. 
 I ask you, who ought to be reformers ? Will you see the 
 profanation of the sabbath, and not move a tongue or 
 finger to restrain it ? Can you bear to see the virtuous 
 and steady habits of your virtuous and pious parents 
 violated and treated with contempt ? A word to the 
 w ise ought to be enough. 
 
 The duty of performing is as plain and imperious, as 
 the duty of restraining. On whom does this duty lie? 
 It lies upon those, w ho are conscious of profaning the 
 sabbath, and opening the flood-gates of iniquity. Ask 
 your owm consciences, and they w ill tell you your first 
 and immediate duty. If you are w^ise, you w ill be wise 
 for yourselves ; but if you scorn divine reproofs, yoQ 
 alone must bear it. 
 
 4 
 
SERMON IL 
 
 PROPHECY. 
 
 JOHN xii. 16 , 
 
 These things understood not his disciples at the first: hut when Jesus 
 was glorified, then remembered they that these things were written of 
 him, and that they had done these things unto him. 
 
 The day after Christ had visited Lazarus at Betha- 
 ny, “ much people that were come to the feast, when 
 they heard that he was coming to Jerusalem, took 
 branches of palm-trees, and went forth to meet him, 
 and cried, hosanna ; blessed is the King of Israel, that 
 cometh in the name of the Lord. And Jesus, when he 
 had found a young ass, sat thereon; as it is written, 
 Fear not, daughter of Sion: behold, thy King cometh, 
 sitting on an ass’s colt.” This triumphant entry of 
 Christ into Jerusalem was predicted in the ninth chap- 
 ter of Zechariah : “ Rejoice greatly, O daughter of 
 Zion; shout, O daughter of Jerusalem: behold, thy 
 King cometh unto thee; he is just, and having salva- 
 tion ; lowly, and riding upon an ass, and upon a colt, 
 the foal of an ass.” These things, however, which 
 were so plainly foretold by the prophet, “ understood 
 not his disciples at the first; but when Jesus was glo- 
 rified, then remembered they that these things were 
 written of him, and that they had done these, things 
 unto him.” God had good reasons for foretelling this 
 great and joyful event, though he knew that his pre- 
 diction would not be understood until after it was ful- 
 filled. 
 
 In treating upon the subject of prophecy, which now 
 lies before us, 1 shall show. 
 
SERMON II. 
 
 27 
 
 I. That God does fbretel, in his word, many events 
 before they come to pass : 
 
 II. That he never fails to bring to pass the events 
 heforetels; And, 
 
 III. That he has good reasons for foretelling events 
 before he brings them to pass. 
 
 1. I am to show, that God foretels, in his word, ma- 
 ny events before they come to pass. This appears 
 from the text, and from the whole history of his con- 
 duct, from the beginning to the end of the bible. 
 Many of the great and important events, which have 
 come to pass, we find foretold in the sacred scriptures. 
 God foretold the incarnation of Christ, four thousand 
 years before he became incarnate. He foretold the 
 general flood, an hundred and twenty years before it 
 swept mankind from the earth. He foretold the fato 
 of Shem, Ham and Japhet, long before their disper- 
 sion at the building of Babel. He predicted that the 
 Amorites should be destroyed, and that the seed of 
 Abraham should possess their land, four hundred years 
 before these events took place. He foretold the for- 
 tune of Joseph, and of all Jacob’s family, long before 
 either of them went down to Egypt. He foretold to 
 Moses, that he should actually lead Israel out of Egypt, 
 and that his people should worship him in that moun- 
 tain where he was speaking to him, before the event 
 came to pass. He foretold the character, conduct, 
 and condition of Ishmael and his posterity, for ages to 
 come. He foretold the dispersion of the Jews, his 
 own people, hundreds of years before they w ere actu- 
 ally scattered all over the earth. He foretold the ruin 
 of Ninevah and Babylon, sometime before they were 
 destroyed. He foretold the rising and falling of the 
 four great empires, before they rose and fell. He 
 foretold the time and place of Christ’s birth, the man- 
 ner of his life, and the most remariiable circumstances 
 of his death, resurrection, and ascension to heaven, 
 before he appeared in the flesh. He foretold a gene- 
 ral apostacy from Christianity. And last of all, he 
 foretold the corruption and ruin of the seven churches 
 
28 
 
 SERMON II. 
 
 of Asia, the rise and fall of the Mahomedans, the ri^e' 
 and fall of the man of sin, the commencement and du- 
 ration of the millenium. the last declension of religion, 
 the second coming of Christ, the general judgment, 
 and the final state of all holy and unholy creatures. 
 This is a brief and general account of prophecy. A 
 vast many more particular predictions might have been 
 enumerated; but those which have been mentioned 
 are suificient to make it appear, that God has usually 
 foretold great and interesting events, long before they 
 have come to pass. He has raised up prophets from 
 age to age, to reveal his purposes to his professing 
 people, and through them to the rest of mankind, who 
 are all deeply interested in their final accomplishment. 
 
 I now' proceed to show, 
 
 n. That God ahvays brings to pass the events which 
 he foretels. This will appear, if we consider, 
 
 1. That we have no evidence that he has ever failed 
 of bringing to pass the events which he has toretold. 
 We know that he has brought about many things 
 which w e find w ere foretold in his word. Though the 
 disciples of Christ did not know at first, that he had 
 fulfilled his prediction concerning his riding in triumph 
 into Jerusalem, yet they afterwards knew and declar- 
 ed, that they themselves had been personally instru- 
 mental of fulfilling it. We know, that God has already 
 fulfilled his predictions concerning the old wmrld, con- 
 cerning the seed of Abraham, concerning the Babylo- 
 nian, Persian, Grecian, and Roman empires, concern- 
 ing the coming of Christ, concerning the dispersion of 
 the Jews, and concerning the rise and corrupting in- 
 fluence of the man of sin. The fulfilment of these pre- 
 dictions affords a strong presumptive evidence, that 
 he has never yet failed, and never will fail, of bringing 
 to pass all the events he has foretold. His conduct 
 has hitherto confirmed the veracity of his predictions, 
 and given us sutficient evidence to believe, that his 
 faithfulness is immutable and infallible. 
 
 2. God has never foretold any events but such as 
 he was willing to bring to pass. He never was and 
 
SERMON n. 
 
 29 
 
 never could be under any compulsion to foretel any 
 events whatever. We cannot conceive any cause, 
 which should constrain him to foretel any events, 
 which he did not choose should exist. And we cannot 
 conceive, that he should foretel even such events as 
 he designed should take place, unless he chose to fore- 
 tel them. We must conclude, therefore, that all the 
 events which he has foretold, were such as he chose 
 should exist, and such as he chose to foretel. This 
 amounts to a high degree of certainty, that he always 
 does atid will bring all things to pass, that he has fore- 
 told. If he had been compelled to foretel events, 
 which he did not choose should exist, and which he 
 did not choose to foretel, we could have no ground to . 
 believe, that he always does and always will, bring 
 about ail the events he has foretold. But since he 
 chose that all the events he has foretold should exist, 
 and since he chose to foretel them, we may be assured 
 that he will punctually and faithfully fullil every pre- 
 diction in his word, according to its strict and proper 
 meaning. What God once chooses should exist, he 
 always chooses should exist, and what he once chooses 
 should exist, he is always willin£c should exist. He is 
 always in one mind, and none can turn him. He never 
 did, and never will alter any of his determinations. 
 He has never foretold any event but what he has de- 
 termined to bring to pass ; and therefore we may be 
 certain that he fulfils, from time to time, every event 
 which he has foretold in his word. 
 
 3. God has foretold nothing but what his own glory 
 requires him to fulfil. As he has foreordained nothing 
 but what he intends shall promote his own glory, so he 
 has foretold nothing but what his own glory requires 
 him to bring to pass. He regards his own glory more 
 than any of his creatures regard their interests. We 
 know, that they sometimes regard and pursue what 
 they suppose to be their own interests with great, con- 
 stant, and persevering attention, diligence, activity and 
 zeal. But the attention, diligence, activity, and" zeal 
 of the Lord of Hosts, in promoting his ow n glory, is 
 
30 
 
 SERMON il. 
 
 infinitely greater. And since God’s heart is bound up 
 in his own glory, he will infallibly pursue that course 
 of conduct in his providence, which he views as best 
 suited to promote it. His predictions tell us what his 
 heart is fixed upon, and when we know what his heart 
 is fixed upon, we have no ground to doubt, that he will 
 pursue the objects of his desires to the utmost of his 
 power. Poor, weak, dependent creatures are given to 
 change, and grow weary and faint, and totally discou- 
 raged in their most ardent and sanguine pursuits. But 
 God is never faint, or weary, or discouraged in his pur- 
 suits, or disposed to change the objects of his pursuit, 
 which affords a very strong and weighty evidence, 
 that he will infallibly bring about the events, which 
 he has decreed and foretold. Besides, 
 
 4. God has foretold nothing but what he is able to 
 bring to pass. Job said unto God, “ I know that thou 
 canst do every thing.” This is strictly true. God can 
 do every thing that power can do, or that does not in- 
 volve a contradiction. There is none that can stay 
 his hand, or effectually resist his operations in the 
 kingdoms of nature, providence and grace. He can 
 overturn, overturn, and overturn all difficulties, impe- 
 diments, or obstacles, that stand in the way of his de- 
 signs and operations. If the power of men resist his 
 designs, he can break their power. If the hearts of 
 ■men resist his designs, he can change their hearts. If 
 kings or kingdoms presume to oppose him, he can 
 break them, as a potter’s vessel is broken. If all na- 
 tions were to unite their counsels and exertions against 
 God’s purposes and predictions, they would be of no 
 avail, to prevent him from bringing about the events, 
 which he has designed and predicted to bring about. 
 Tliis God knew, when he foretold future events, and 
 this we know after he has foretold tliem. We have, 
 therefore, the highest and strongest evidence, that can 
 be derived from the conduct, the power, and glory of 
 God, that he will never fail to fulfil his predictions, or 
 to bring to pass every event, which he has predicted in 
 his word. 
 
SERMON II. 
 
 31 
 
 It now remains to show, 
 
 III. That God has good reasons for foretelling events 
 before they come to pass. God was under no obliga- 
 tions to mankind to foretel any future events. Though 
 be had foreordained all future events, and conse- 
 quently foresaw all future events ; yet he was under 
 no obligations to inform mankind what events he fore- 
 saw and determined to bring about. He knew, indeed, 
 the natural curiosity and propensity of mankind to look 
 into futurity, and, if possible, to discover the good, or 
 evil which may aw ait them in time to come. But he 
 never would have adopted the method of predicting fu- 
 ture events, merely to gratify their vain and sinful de- 
 sires. There is, therefore, just ground to inquire 
 w hat w^ere the real and good reasons of his foretelling 
 future events in his word. We find that it has been 
 liis usual way, from age to age, to raise up holy men 
 and inspire them to foretel great and important events, 
 which he had determined to bring to pass. The ques- 
 tion now is, why did he adopt this mode of conduct to- 
 wards mankind ? There may be two very good rea- 
 sons for his foretelling future events in his w^ord : 
 
 1. To convince mankind, that he is concerned in 
 bringing about all the events wTich he has foretold. 
 They are extremely apt to overlook the hand of God in 
 bringing about events in the course of his providence. 
 They will hardly believe that his hand is concerned 
 in bringing to pass any event, unless it appears extra- 
 ordinary, supernatural, or miraculous. Of course, they 
 w ill not see and acknowledge his hand, even in fulfill- 
 ing his predictions, until after they are fulfilled. This 
 was the case, with respect to the body of the Jewish 
 nation, as w ell as in respect to the disciples of Christ. 
 The Jews did not see nor acknowdedge the divine 
 power and agency, in bringing about the incarnation, 
 crucifixion, and ascension of Christ, while God was 
 invisibly and irresistibly producing these great and im- 
 portant events, which he had foretold in his word. 
 Though God had minutely described the person, the 
 conduct, the preaching, and sufferings of Christ; yet the 
 
32 
 
 SERMON IL 
 
 Jews did not discover these things, nor the hand of God 
 in bringing them to pass. And even the disciples of 
 Christ did not know that God influenced them to car- 
 ry him in triumph to Jerusalem, until he had come and 
 left the world. The peculiar people of God had been 
 for ages before equally stupid and blind to the hand 
 of God, in fulfilling prediction after prediction concern- 
 ing Christ. God upbraids them of this, and assigi s it 
 as a reason, why he foretold events before he brougiit 
 them to pass. “ Hear ye this, O house of Jacob, which 
 are called by the name of Israel, and are come forth 
 out of the waters of Judah ; which swear by the name 
 of the Lord, and make mention of the God of Israel, 
 but not in truth, nor in righteousness. For they call 
 themselves of the holy city, and stay themselves upon 
 the God of Israel ; the Lord of hosts is his name. 1 
 have declared the former things from the beginning; 
 and they went forth out of my mouth, and I shewed 
 them ; I did them suddenly, and they came to pass. 
 Because I knew that thou art obstinate., and thy neck is 
 an iron sinew, and thy brow brass ; I have even from 
 the beginning declared it to thee ; before it came to pass 
 I skew ^ it thee : lest thou shouldest say. Aline idol hath 
 done them., and my graven image., and my molten image hath 
 commanded themi’’ All mankind are naturally like the 
 Jews, in overlooking, and disbelieving the hand of God 
 in bringing to pass those things which he has foretold 
 in his word. Nothing, therefore, is better calculated 
 to convince mankind of the universality of divine pro- 
 vidence, than God’s foretelling future events. For 
 when he has fulfilled his predictions, and actually 
 brought about the events he has predicted, he has set 
 his hand and seal to these events, and marked them as 
 the production of his own hand. And as his hand and 
 seal will sooner or later be seen, it will be out of the 
 power of man to disbelieve., that he brought about the 
 events which bear his plain and legible signature. As 
 this signature is actually set upon all events which 
 have been foretold; so the predictions of those events 
 
 will sooner or later convince all mankind, that God 
 
 / ' 
 
 t 
 
I 
 
 SERMON II. 33 
 
 AVas concerned in causing those events to take place. 
 And this is one very important reason, why God has 
 foretold so many future events in his word. 
 
 2. God’s foretelling and bringing to pass some events, 
 demonstrates the truth of his bringing all other events 
 to pass, which he has not predicted. For the events 
 which he has predicted stand inseparably connected 
 Avith ail the other events which he has not predicted. 
 God’s predicting the death and crucifixion of Christ, 
 four thousand years before Christ came, suffered, and 
 died, and bringing them to pass stood connected with all 
 other events, which took place in everypartof the world, 
 during that period. If God had not governed all events 
 from Adam to Christ, he could not have brought about 
 the death of Christ. He must have brouj^ht into beino; 
 
 > o ^ o 
 
 all the men that existed from Adam to Christ, and go- 
 verned all their thoughts, Avords, and actions, in order 
 to prepare the Avay for the existence of Judas, Pontius 
 Pilate, and of all others Avho Avere concerned in his 
 crucifixion. And since God has foretold a multitude 
 of events, Avhich reach from the crucifixion of Christ 
 to the end of the Avorld, he has set his hand and seal to 
 all those events, which Avill demonstrate that he Avas 
 concerned in bringing them to pass, after they have ac- 
 tually taken place. And since all other events from 
 the crucifixion of Christ to the end of the Avorld, stand 
 inseparably connected Avith the events foretold ; the 
 final accomplishment of all divine predictions must 
 necessarily demonstrate, that God had ahvays govern- 
 ed all events, Avithout a single exception, from the be- 
 ginning to the end of the AAmrld. dhe glory ol God 
 and the good of the universe depend upon its being 
 universally knoAvn, that his heart and hand are concerned 
 in every event th^t takes place. It appears, therefore, 
 that God could not have proposed a nobler, or more 
 important end, in foretelling luture events, than to 
 make all his intelligent creatures believe, that he exerts 
 his poAver and inffuence in governing all things, d his 
 design of prophecy coincides Avith God s ultimate end 
 in creation, and directly serves to promote it. It de- 
 
 5 
 
31 
 
 SERMON II. 
 
 monstrates, that of him, and through him, and to him, 
 are all things : that he is the Alpha and Omega, or tlie 
 great centre to which all things past, present, and to 
 come ultimately tend. 
 
 IMPROTEMENT. 
 
 1. It appears from the design of prophecy, that the 
 predictions, which God has already recorded in liis 
 word, are the last he will ev er give. He continued to 
 foretel future events from Adam to Moses, from Moses 
 to Christ, from Christ to the Apostle John. Then he 
 directed him to close the cannon of scripture, and de- 
 nounce a curse upon a man, who should presume to 
 add any thing to, or take any thing from his written 
 word. This looks like putting a final period to pro- 
 phecy from that time to the end of the world. And we 
 have reason to think so, because the series of predic- 
 tions in the book of Revelations respects the most im- 
 portant events from the days of John to the final con- 
 summation of ail things ; by which God has infallibly 
 marked all future events, as the production of his own 
 hand. When the events which he has predicted, are 
 actually brought to pass, it will necessarily appear that 
 he has constantly governed the world. There never 
 has been, and there never will be any occasion for new 
 prophecies since the death of John. All who have 
 pretended to prophecy since that time, have been im- 
 postors, who were deceived themselves or meant to de- 
 ceive others. There have been not a few such per- 
 sons, and may be again ; but they are to be disbeliev- 
 ed and treated according to the directions of the more 
 sure word of prophecy. 
 
 2. It appears from the design of prophecies, that 
 they may answer their end, though they are not under- 
 stood before they are fulfilled. Many, if not most of 
 the divine predictions in the bible, are delivered in 
 such dark, figurative language, as is not very easy to 
 understand. This is the case in respect to common 
 people, and even in respect to the most ingenious, stu- 
 
SERMON U. 
 
 3 /) 
 
 dious, and learned divines. Expositors have found 
 more difficulty, and made more mistakes, in their com- 
 ments on the prophetical parts of scripture, than on 
 any other parts of it. This has led some to think light- 
 ly of prophecies in general, and to despise all attempts 
 to explain them. Voltaire says. Sir Isaac Newton 
 WTote upon prophecies to coijeole mankind for his su- 
 periority over them in other respects. But though the 
 general obscurity of prophecies renders them difficult 
 to explain and understand, either before they are fulfil- 
 led, or ichile they dive fulfilling^ or for some after ; yet 
 
 they may answer the important purpose, which God 
 designed to answer by them. Though the vision be 
 for an appointed time, yet at the end it w ill speak, and 
 answer the purpose for which it is given. Whether a 
 prediction be understood before it is fulfilled, or while 
 it IS fulfilling, or even a long time after^ it will finally 
 mark the event with a divine signature, and demon- 
 strate that God wms concerned in bringing it to pass. 
 There is reason to think, that there are many predic- 
 tions in the bible which have been punctually fulfilled 
 long ago, and which have never been fully understood 
 or properly explained. But they will be understood 
 some time or other, and then answer the purpose for 
 which they were given. Great pains have been taken 
 to understand, and explain the predictions concerning 
 the return of the Jews to their native land, the over- 
 throw of the Mahomedan imposture, the nature, com- 
 mencement, and duration of the millenium. But it is 
 a question whether any body has understood and pro- 
 perly explained these important predictions respect- 
 ing these important future events. These predictions, 
 how ever, wall be fulfilled, and understood at the very 
 time God intended, and consequently w ill fully answ er 
 his original purpose. 
 
 3. It appears from the design of prophecies, that their 
 being disbelieved, does not in the least destroy their 
 evidence or importance. They are designed to make 
 it appear that God is concerned in bringing about all 
 predicted and unpredicted events. Their being dis- 
 
36 
 
 SERMON II. 
 
 believ^cd by some, or by many, before they are fulfilled, 
 or while they are fulfilling, or long after they are ful- 
 filled, does not prevent their being fulfilled, and being 
 understood, just as God designed they should be, and 
 consequently does not destroy or diminish their use- 
 fulness. Though thousands now disbelieve the pre- 
 dictions concerning the overthrow of popery, paganism, 
 and all false religions, their disbelief may promote, ra- 
 ther than retard the accomplishment of these predic- 
 tions. We may ask them the same pertinent question 
 which Paul asked the Jews. “ What if some did not 
 believe, shall their unbelief make the faith of God of 
 none effect What if the Jews disbelieve the pre- 
 dictions concerning them, or what if the Mahomedans 
 disbelieve the predictions concerning them, or what if 
 the Papists disbelieve the predictions concerning them, 
 their disbelief will not expunge these predictions from 
 the bible, nor hinder God from fulfilling them. So 
 that the unbelief of Jews, Mahomedans, and Papists, 
 ought not to destroy or weaken our faith in the divine 
 predictions concerning them. The disbelief of divine 
 predictions has not prevented their fulfilment in time 
 past ; and it will not prevent the fulfilment of those 
 predictions which remain hitherto unfulfilled. The 
 Jews’ disbelief of Christ’s first coming, did not prevent 
 his coming at the appointed time ; and their present 
 disbelief of his second coming will not prevent his se- 
 cond appearance to judge the world. God is con- 
 stantly preparing the way as fast as possible, by one 
 event after another for the great day of consummation, 
 when all preceding predictions will be fully accom- 
 plished and fully known. How many events must 
 take place, and how many years roll away before the 
 Jews shall be brought in, all false religions destroyed, 
 the millenium commence and terminate, and the final 
 judgment sit and continue, we know not. These are 
 circumstances not predicted ; but the events predicted 
 shall certainly come to pass. 
 
 4. It appears from the design of prophecy, that the 
 fulfilment ol every divine prediction is an infallible 
 
SERMON II. 
 
 37 
 
 and increasing evidence of the truth and divinity of the 
 hi hie, which contains the prophecies, which have 
 been fulfilled. God is the only being in the universe, 
 who is able to foresee and foretel future events. He 
 expressly claims this prerogative. He says, “ I am 
 God, and there is none else : I am God, and there is 
 none like me, declaring the end from the beginning, and 
 from ancient times the things that are not yet done^ say- 
 ing, my counsel shall stand, and I w ill do all my plea- 
 sure.” God has been pleased to foretel many future 
 events, and recorded his predictions in his word, and 
 it is only to open the bible and read his predictions; 
 and then compare them with the relation which sacred 
 and profane historians Iiave given of events, in order 
 to determine whether any of those predictions have 
 been fulfilled ; and if we find they have been fulfilled, 
 w e discover an infallible evidence of the divine inspira- 
 tion of the scriptures. None who have read the bible 
 carefully and intelligently can deny, that some of the 
 most important predictions in it have been fulfilled. 
 Did God foretel the coming, life, and death of Christ.^ 
 These events have taken place. Did God foretel the 
 infidelity and dispersion of the Jews? These events 
 liave come to pass. Did God foretel the spread of the 
 gospel, the destruction of the seven churches of Asia, 
 the rise of Popish and Mahomed an impostures and 
 delusions, and the savage state and character of the 
 descendants of Ham and Ishmael. These events have 
 actually and visibly taken place. These events have 
 been brought about in succession, and one has been 
 evidently instrumental of another, and the accomplish- 
 ment of one prediction has been a eorroborating evi- 
 dence of the truth of another. And this chain of evi- 
 dence in favour of divine Revelation, is continually 
 lengthening, and becoming more and more forcible 
 and irresistible. There is but one kind of evidence 
 more infallible and conclusive in support of the inspi- 
 ration of the scriptures, and that is, the evidence of 
 miracles, which w ere w rought as credentials to the in- 
 spired w riters. Miracles are a direct testimony of God 
 
38 
 
 SERMON II. 
 
 himself, that he inspired the prophets and apostles to 
 write his predictions of future events. Miracles and 
 predictions are the two fundamental supports of divine 
 revelation. Were all other sources of evidence re- 
 moved, these are alone sufficient to justify all who read 
 the bible to believe that it came from God, and could 
 not come from any other being in the universe. 
 
 5. It appears from what has been said, that the crim- 
 inality of unbeliefs has been continually increasing from 
 Adam to this clay. Though Adam was a believer in 
 divine revelation ; yet it seems that Cain was not. 
 Though the patriarchs were believers; yet the great 
 mass ot mankind were unbelievers from Cain to Abra- 
 ham. Though some of the seed of Abraham were be- 
 lievers till the coming of Christ, yet the rest of the 
 world, and most of Abraham’s descendants w ere unbe- 
 lievers. Though there have been many individuals 
 since Christ’s day, w ho have been believers ; yet the 
 great majority of mankind still remain unbelievers. 
 And the present unbelievers are of all others, the most 
 inexcusable and criminal foi* their speculative, and ex- 
 perimental unbelief. For they are acquainted with 
 the predictions recorded in the bible, many of which 
 have been signally fulfilled ; and are now visibly ful- 
 filling. A full blaze of light has been shining in their 
 eyes all their days, which they have obstinately resist- 
 ed. And there is nothing that aggravates so fast and 
 so much as resisting tiie light of truth. Our Saviour 
 says, “ This is the condemnation, that light is come into 
 the world, and men loved darkness rather than light, 
 because their deeds were evil.” He said of the Jew's, 
 “ If I had not come, and spoken unto them, they had 
 not had sin : but now they have no cloak for their sin. 
 If I had not done among them the works w hich none 
 other man did, they had not had sin: but now^ they 
 have both seen, and hated both me, and my father.”' 
 And again he said, “ Wo unto thee Chorazin, Beth- 
 saida, and Capernaum : for if the mighty works wdiich 
 have been done in you, had been done in Tyre and 
 Sidon, they would have repented long ago in sackcloth 
 
I 
 
 SERMON 11. 39 
 
 and ashes. But I say unto you, it shall be more tolera- 
 ble for Tyre and Sidon and Sodom, at the day of judg- 
 ment, than lor you.” Infidelity in Europe and America, 
 is, of all others, the most aggravated sin, and will draw 
 after it, the most aggravated condemnation. The hare 
 knowledge of the bible, whether it be obtained by 
 preaching, or by reading, w ill either save the believer, 
 or condemn and destroy the unbeliever. All under the 
 gospel are in the most favourable, and yet the most 
 dangerous circumstances. They are shut up to the 
 faith, and must either believe and be saved, or disbe- 
 lieve and be damned. And how^ lono; God will allow 
 them to live in this interesting state of trial, they know' 
 not. Their duty is plain, urgent, and infinitely impor- 
 tant. 
 
 6. It appears from the nature and design of prophecy, 
 that God w ill finally have the glory of all his works. 
 For by his predictions and the accomplishment of 
 them, it will appear that his heart and hand had been 
 concerned in bringing about not only all the events 
 that had been predicted, but ail other events, which 
 were inseparably connected w iih predicted events. It 
 wall finally appear, that God had as constantly and uni- 
 versally governed all events in the moral world, as in 
 the natural w orld. So that all the holiness and happi- 
 ness, w Inch had been produced by the creation, the 
 government, and redemption of the world, must be 
 primarily and supremely ascribed to the power, the 
 w isdom, and the goodness of God. Besides, the ac- 
 complishment of divine predictions w ill clearly disco- 
 ver not only the heart and hand of God in all events, but 
 the heart and hand of every man, and of every intelli- 
 gent creature, in w hat they had done, as instruments of 
 fulfilling divine predictions. After Christ w as glorified, 
 his disciples remembered the prophecy that had been 
 fulfilled, and their ow n free and voluntary conduct in 
 fulfilling it. And this wall be the result of all divine pre- 
 dictions after they are accomplished. When all the 
 predictions contained in the bible shall have been ful- 
 filled, they will show to ‘the whole intelligent universe 
 
 2 3 8 . 19 
 
40 
 
 SERMON II. 
 
 what concern God had, and what concern his creatures' 
 had in bringing about all the holiness and happiness of 
 heaven. And it is of infinite importance, that the char’ 
 acter and conduct of man and of all other intelligent be- 
 ings, should be fully unfolded. F or both the conduct of 
 God and of his creatures will finally contribute to the 
 supreme glory of God. it was no dimunition of Solo- 
 mon's glory, that he built the temple, by the instrumen- 
 tality of his own servants. And so it will be no diminu- 
 tion of the glory of God, that he had employed the 
 agency of his creatures, to accomplish his wise and holy 
 designs. Hence it follows, that God will, by the ac- 
 complishment of his predictions, promote his own glory, 
 and the good of the universe, to the highest degree. 
 
 7. It appears from the design of prophecy, that it will 
 throw^ the w eight of the whole intelligent universe in fa- 
 vour of the friends, and in opposition to the enemies of 
 God. Every event which ever has taken place, or 
 ever w ill take place, will promote the happiness of the 
 righteous, and the final misery of the unrighteous. 
 Every person in the world stands inseparably con- 
 nected with all holy and unholy beings, and must 
 feel the w eight of their influence, in their favour, or 
 against them. Individuals have always felt the in- 
 fluence of publick favours, and publick evils, in this 
 w'orld, and this w ill be the case in the world to come. 
 The final state of the holy, will sensibly and eter- 
 nally affect the state of the unholy, and the final state 
 of the unholy, will eternally affect the state of the 
 holy. This being true, it is the most serious and im- 
 portant cpiestion that every person can put to him- 
 self, whether he is holy, or unholy. When all God’s 
 predictions are fulfilled, it will fix all mankind in an un- 
 changeable state of holiness and happiness, or in an 
 unchangeable stale of unholiness, unhappinesss and 
 misery. Divine predictions, now hang over the world, 
 containing vials of mercy, and vials of wTath ; and how' 
 soon their contents w ill be poured upon the w^orld, w e 
 know not ; but w hen they are, we shall feel them either 
 in time or eternitv. 
 
SERMON III. 
 
 HERESIES. 
 
 1 . CORINTHIANS xi. 19. 
 
 For there must be also heresies among you, that they who are appro ' 
 ved may be made manifest among you. 
 
 Though the church of Corinth came behind no 
 other church in respect to the variety and richness of 
 spiritual gifts ; yet they were unhappily divided in their 
 religious sentiments, which produced unchristian ani- 
 mosities and contentions, which the apostle entreats 
 them to lay aside. “ Now, I beseech you breth- 
 ren, by the name of our Lord Jesus Christ, that 
 ye all speak the same thing, and that there be no divi- 
 sions among you; but that ye be perfectly joined to- 
 gether in the same mind, and in the same judgment.” 
 Amon^ other erroneous opinions and practices, he men- 
 tions, in the chapter that contains the text, their un- 
 worthy view^s and unchristian conduct respecting the 
 sacrament of the Lord’s supper. He says, “Now in 
 this, that I declare unto you, I praise you not, that ye 
 come together not for the better, but for the worse. 
 For first of all, when ye come together in the church, 
 I hear there be divisions among you : and 1 partly be- 
 lieve it. For there must be also heresies among you, 
 that they which are approved may be made manifest 
 among you.” Here the apostle first mentions divisions, 
 and then also heresies; wdiich plainly implies, that he- 
 resies are distinct and diderent from divisions. Though 
 divisions in a church may flow from heresies ; yet they 
 may flow from other causes. Both divisions and here- 
 sies have been in the Christian church from the besfin- 
 
 6 
 
12 
 
 SERMON III. 
 
 iiing, and the text intimates, that they must still be in 
 the church. This then is the truth which now lies be- 
 fore us : 
 
 That it is necessary, that there should be heresies 
 in the church of Christ. 1 shall, 
 
 I. Explain heresies ; 
 
 II. Show that they have been hitherto in the church 
 of Christ ; 
 
 III. Show’ in what sense it is necessary that they 
 should be in the church of Christ; and, 
 
 IV. Show w hy they are necessary in the Christian 
 church. 
 
 I. Let us consider what heresy is. There are but 
 two different opinions upon this subject. One is, that 
 it means a schism in a church, or a bitter contention, 
 which brings about an unhappy and unchristian sepa- 
 ration. But the apostle in the text and in the verse 
 before it, makes a distinction between divisions or se- 
 parations, and heresies. After mentioning divisions, he 
 adds, “ There must be also By heresies, all 
 denominations of Christians mean such great errours 
 and false doctrines, as they consider contrary to, and 
 subversive of w hat they call the essential or fundamen- 
 tal doctrines of the gospel. The apostle, in his epistle 
 to Titus, represents an heretick as a man who main- 
 tains and propagates corrupt and dangerous doctrines, 
 and not as one, who is only contentious, and causes 
 animosities and disputes in a church. “ A man that is 
 an heretick, after the first and second admonition, re- 
 ject ; knowing that he that is such is subverted, and 
 sinneth. being condemned of himself” An heretick 
 avows his false and corrupt sentiments, so that the 
 church have no occasion to prove that be is an here- 
 tick, but only to censure him for his heresy, he having 
 condemned himself, by openly acknow ledging and pro- 
 pagating his errours. Tlie apostle gives the same des- 
 cription of hereticks in his epistle to the church of Ga- 
 latia. “ I marvel, that ye are so soon removed from 
 him that called you into the grace of Christ, unto ano- 
 ther gospel : which is not another; but there be some 
 
SERMON III. 
 
 
 that trouble you, ivould pervert the gospel of Christ. 
 But tliough we, or an angel from heaven preach any 
 other gospel unto you, than that which w*^* have 
 preached unto you, let him be accursed.” That is, 
 let him be anathematized or excommunicated for his 
 heresy. As there are various essential and funda- 
 mental errours which would pervert the gospel of 
 Christ ; so all these errours are so many heresies in a 
 scripture sense. Though every errour is not a heresy ; 
 yet every errour which subverts the gospel is a heresy. 
 Heresy essentially consists in any religious errours. 
 which are inconsistent with, and subversive of any of 
 the first principles of the oracles of God ; and hereticks 
 are those who openly avow and propagate such false 
 and dangerous doctrines. I proceed to show, 
 
 II. That heresies have been in the Christian church 
 from the beginning. Though the church of Christ was 
 planted by his apostles, who admitted none into it but 
 those who professed to believe and love the gospel 
 sincerely ; yet very soon errour and heresy made 
 their appearance among the professors of Christianity. 
 Immediately after the gospel was preached by Philip 
 in Samaria, Simon the sorcerer professed to believe 
 and embrace it ; but he soon became an open enemy 
 to Christianity, and propagated the grossest heresies. 
 Paul in his epistle to the Romans intimates, that there 
 Avere hereticks in that church, and Avarns them to 
 guard against their heretical opinions. “ Noav I be- 
 seech you, brethren, mark them Avho cause divisions 
 and oflences, contrary to the doctrines which ye have learn- 
 ed ; and cwoid them. For they that are such, serve not 
 our Lord Jesus Christ, but their OAvn belly; and by 
 good Avords and fair speeches, deceive the hearts of the 
 simple.” These persons Avere deceivers, Avhich is the 
 proper character of hereticks, Avho are actuated by the 
 spirit of the great deceiver. Our text assures us, that 
 there Avere heresies in the church of Corinth. Paul 
 admonishes the church of Ephesus “not to be carried 
 about with every Avind of doctrine, by the sleight of men^ 
 and cunning craftiness, whereby they lie in v:ait to deceiver 
 
a 
 
 SERMOIN' ill. 
 
 This implies, tliat there were hereticks, who propaga- 
 ted heresies among the Ephesian church, and used 
 every artifice to deceive and destroy. To the Philip- 
 pians the apostle says, “To write the same things to 
 you, to me indeed is not grievous, but for you it is 
 safe. Beware dogs, beware evil workers.'^' These 
 were false teachers and dangerous hereticks. The 
 apostle says to the Colossians, “ As ye have therefore 
 received Christ Jesus the Lord, so walk ye in him; 
 rooted and built up in him and established in the faith, as 
 ye have been taught. Beware lest any man spoil you 
 through philosophy and vain deceit, after the tradition 
 of man, after the rudiments of the world, and not after 
 Christ.” This was an admonition againt hereticks and 
 heresy, to which the Colossians w^ere exposed. The 
 apostle charges Timothy, “ to charge some that they 
 preach no other doctrine, than he had preached.” 
 And he assures him, that “ the spirit speaketh express- 
 ly, that in the latter times some shall depart from the faith, 
 giving heed to seducing spirits, and doctrines ofdevils ; 
 speaking lies in hypocrisy, having their conscience sear- 
 ed with a hot iron.” He concludes his epistle by say- 
 ing, “ O Timothy, keep that which is committed to thy 
 trust, avoiding profane and vain babblings, and opposi- 
 tions of science falsely so called : wLich some profes- 
 sing have erred concerning the faith.'’* In his second 
 epistle to Timothy he says, “Shun profane babblings:, 
 for they will increase unto more ungodliness. And 
 tlieir w ord will eat as doth a canker : of whom is Hy- 
 menedus and Phdetus ; who, concerning the truth have 
 erred, saying that the resurrection is past already ; and 
 overthrow the taitli of some.” The apostle Peter sa).^ 
 “ There were false prophets also among the people, 
 even as there shall be false teachers among you, who 
 privily shall bring in damnable heresies ; even denying 
 the Lord that bought them, and bring upon themselves 
 swift destruction.” And the apostle John mentions va- 
 ribus dangerous and destructive delusions and heresies 
 in the seven churches of Asia in his day. If we now 
 consult ecclesiastical history, from the apostolick times 
 
SERMON III. 
 
 45 
 
 to the present, we shall find, that the Christian church 
 has never been free from gross delusions and destruc- 
 tive heresies. Christ predicted, that there would al- 
 ways be tares among the wheat to the end of the world. 
 This prediction has been constantly fulfilling, and will 
 be finally and completely fulfilled. There never has 
 been, and never will be a pure church in this world. 
 There must be heresies in it. This leads us to show’, 
 
 III. In what sense, it is necessary, that heresies 
 should be in the church. There never has been, and 
 there never can be any natural necessity of heresy in 
 the Christian church. Those who enjoy the gospel 
 may always knoiv, and love and profess the truth. They 
 are at perfect liberty to embrace the truth, or to em- 
 brace errour. They are never under any natural ne- 
 cessity of falling into any kind of heresy. Heresy is 
 alw ays the fruit of an evil heart of unbelief. If the 
 Christian church had always follow'ed the instructions 
 and admonitions of Christ and the apostles, they never 
 w ould have fallen into any essential errours or heresies, 
 but would have remained pure and uncorrupt to this 
 day. And if Christians from this day forw ard w'ould 
 only regulate their sentiments by the rules of the gos- 
 pel, they would never imbibe any fatal heresies to the 
 end of the world. There is, therefore, only a moral 
 necessity of the continuance of heresy; a necessity 
 arising from the moral corruption of the human heart. 
 As long as there are any among professing Christians, 
 who are under the dominion of a totally corrupt heart, 
 they will love errour better than truth, and be dispo- 
 sed to imbibe fatal errours and heresies. And as we 
 hav^ good reasons to expect that there will be some 
 such persons in the church, w ho w ill remain totally de- 
 praved ; so we may believe, that there wall be in time 
 to come, as in time past, heresies in the Christian 
 church. Moral corruption will create a moral neces- 
 sity of the perpetual continuance of heresy, as long as 
 the w^orld stands. It still remains to show’, 
 
 IV. Why there is a moral necessity of heresies con- 
 tinuing in the Christian church to the end of time.; or 
 
46 
 
 sermojN hi. ' 
 
 why God cliooses, all things considered, that heresies 
 should continue to exist. God does not love, but hates 
 heresies in themselves considered. He forbids and 
 condemns men for embracing them. But yet he 
 chooses, all things considered, that they should exist. 
 This Christ taught by the parable of the tares. The 
 householder would not allow his servants to go and 
 gather up the tares ; “ but said, nay, lest, while ye ga- 
 ther up the tares, ye root up also the wheat w ith them. 
 Let both grow together until the harvest.*’ God has 
 some wise and important purposes to answer, by al- 
 ways continuing heresies in the church. This is inti- 
 mated in the text. “ For there must be also heresies 
 among you, that they w ho are approved may be made 
 manifest among you.” Though we do not know all 
 the good purposes which God intends to answ er by 
 the continuance of heresies in the church ; yet some 
 of the most plain and obvious ones, it may be proper to 
 mention. And, 
 
 1. One important purpose he means to answer by 
 the means of heresies, is to distinguish truth from er- 
 rour. The leading and essential truths of the gospel 
 have been revealed and taught ever since the first 
 apostacy. The gospel was summarily preached to 
 Adam, in the promise, that the seed of the woman 
 should bruise the serpent’s head. The gospel was 
 preached to the patriarchs, who all lived and died in 
 the faith of it. The gospel w'as preached to Abraham 
 and to all his seed under the old testament. And it 
 has been still more fully and plainly preached by Christ 
 and his apostles and their successors from his day to 
 this time. The great and essential truths of the gos- 
 pel have been a stream of lights which, like the rising sun 
 has been continually shining brighter and brighter, un- 
 to the perfect day : while at the same time, fatal er- 
 rours, delusions, and heresies have been increasing in 
 number and magnitude, and involving all persons and 
 all nation? destitute of the gospel, in worse than 
 Egyptian darkness, God made man upright, but they 
 
SERMON 111. 
 
 47 
 
 have sought out many inventions. The great mass of 
 mankind have, for near six thousand years, been em- 
 ploying all their ingenuity and learning in devising and 
 propagating new and false schemes of religion, by 
 M Inch they have involved the world in general, in the 
 £:rossest errours and moral darkness. The lischt of di- 
 vine truth has always shone in the midst of the darkness 
 of human errour. And we all know, that darkness 
 renders light more visible, and light renders darkness 
 more visible. Just so, the darkness of errour renders 
 the light of truth more visible, and the light of truth 
 renders the darkness of errour more visible. The 
 w^orld that lies in moral darkness do not know that 
 they lie in moral darkness, until the light of the glorious 
 gospel shines among them. And those who have al- 
 ways enjoyed the light of the gospel, would not know, 
 that the rest of the w orld are involved in gross and fa- 
 tal moral darkness, did not the light of the gospel dis- 
 cover their deluded and perishing condition. Here 
 then we see one important reason, 'why God has not 
 caused the gospel to spread more extensively in the 
 world, from the beginning to this day, and has left 
 almost all nations to walk in their owm way, and plunge 
 themselves deeper and deeper in destructive errours 
 and delusions. He has meant to set trutli and errour 
 in contrasty and make them serve to illustrate each 
 other. And this contrast has been producing this effect 
 from age to age, and will continue to produce it to the 
 end of time. Truth and errour under the old testa- 
 ment dispensation illustrated each other; and truth 
 and errour under the new" testament illustrate each 
 other. And orthodoxy in the church illustrates heter- 
 odoxy in the church, and heterodoxy in the church il- 
 lustrates orthodoxy in the church. The errours in the 
 heatlien world illustrate the truths believed and pro- 
 fessed in the Christian world. The errours in the 
 Romish church illustrate the truths believed and pro- 
 fessed in the Protestant church. And the errours in 
 an Episcopal, Congregational, Presbyterian, or in any 
 
48 
 
 SERMON III. 
 
 other particular church, illustrate the truths believed 
 and professed in that particular church. Sabellianisin, 
 Arianism, Socinianism, and Unitarianism, all illus- 
 trate the truth of Trinitarianisin. Arminianism illus- 
 trates the truth of Calvinism. Every errour that op- 
 poses any essential doctrine of the gospel, illustrates 
 that essential doctrine of the gospel which it opposes. 
 It is now easy to see, w hy God should choose, that er- 
 rours, delusions, and heresies should always be not only 
 in the world, but in the church. He always has em- 
 ployed, and will continue to employ them, as means to 
 distinguish truth from errour, and to cause errour to 
 appear more criminal and dangerous, but truth more 
 amiable and important. 
 
 2. God chooses that there should be heresies in the 
 church that true believers may be distinguished from 
 false professors. This the apostle gives as a reason 
 why there must be heresies in the church. ‘‘ For there 
 must be also heresies among you, that they which are 
 approved may he made manifest among you^ W e know, 
 that there were true and false professors in the church 
 of Corinth. The true professors believed, and loved 
 and professed the great and fundamental doctrines of 
 the gospel, which Paul preached and inculcated; but 
 the false professors, who were carnal, and had itching 
 ears, followed false teachers, and heartily embraced 
 and propagated gross and fatal errours. The apostle 
 asks in the 15 th chapter of this epistle, “ Now if Christ 
 be preached that he rose from the dead, how say some 
 among yoii^ that there is no resurrection of the dead 
 But if there be no resurrection of the dead, then 
 Christ is not risen.. And if Christ be not risen, then is 
 our preaching vain, and your faith is also vain. Yea, 
 and we are found false witnesses of God ; because we 
 have testified of God, that he raised up Christ: whom 
 he raised not up, if so be the dead rise not. For if 
 the dead rise not, then is not Christ raised. And if 
 Christ be not raised, your faith is vain ; ye are yet in 
 your sins. Then they also who are fallen asleep in 
 
SERMON III. 
 
 49 
 
 Christ are penshed.^^ Such a great and fatal heresy^ as 
 the denial of the resurrection of the dead, had sprung 
 up in the great and flourishing church of Corinth, which 
 Paul had planted and Apollos had watered. And it 
 was necessary, that this heresy should be in this 
 church, that those w'ho were approved might be made 
 manifest among them. It wms certainly calculated to 
 produce this good effect. There can be no doubt but 
 that the sincere and approved professors disbelieved 
 and rejected this heresy, w hile the insincere believed 
 and propagated it to their own ruin, and the ruin of 
 others. Heresy has always had the same tendency to 
 distinguish true believers from false professors. It had 
 this effect in the Jewish church. In the days of Reho- 
 boam, it distinguished the two tribes of Judah and 
 Benjamin, from the ten tribes of Israel, w ho embraced 
 the fatal errours of Jeroboam the son of Nebat. It had 
 this effect till the coming of Christ, w hen it distinguish- 
 ed the Scribes and Pharisees from the few Israelites 
 indeed. It had this effect in all the primitive church- 
 es, and distinguished true believers from Sabellians, 
 Arians, Pelagians, and other hereticks. Heresy still 
 serves to distinguish true believers from false profes- 
 sors in the Christian church in every part of the w orld. 
 God has chosen, that the present flood of errours, de- 
 lusions and heresies should spread and prevail in the 
 heathen and Christian world, that true churches might 
 be made manifest, and the true professors in them 
 should be distinguished from false professors, who im- 
 bibe and propagate great and fatal heresies. The 
 heterodox every where, are a foil to the orthodox, and 
 exhibit their characters in a beautiful and amiable 
 light. Unitarians are a foil to Trinitarians, and Armi- 
 nians are a foil to Calvinists. They are now distin- 
 guishing true professors from the false professors, who 
 are following the great and dangerous errours that they 
 are so zealously propagating. And if they succeed 
 in their proselyting scheme, there will soon be a w ide 
 and visible distinction betw^een heterodox and ortho- 
 dox churches in this land, and as visible a distinction 
 
 7 
 
50 
 
 SEKMON III. 
 
 between true and false professors. God is evidently 
 making manifest those whom he approves, and those 
 whom lie disapproves, by the prevailing errours and 
 heresies of the day. Professors of religion in all our 
 churches are rapidly taking sides with the orthodox 
 and heterodox, by which they will necessarily, though 
 not, perhaps, intentionally, discover the sincerity and in- 
 sincerity of their hearts ; which is a desirable disco- 
 very. 1 must further observe, 
 
 3. That God chooses, that errours, delusions, and 
 lieresies should be in the world and 'in the Christian 
 church, that mankind may have a fair opportunity of 
 choosing the way to life, or the way to death. Truth 
 is the w ay to life, and errour is the w ay to death. It is 
 through the medium of truth, that God prepares men 
 for salvation, and it is through the medium of errour, 
 that he prepares men for destruction. Accordingly, it 
 has alw ays been his method to exhibit both truth and 
 errour before their minds, and give them opportunity 
 of choosing the one, or the other, that they may be 
 saved, or that they may be damned. He gave a fair 
 opportunity to the first generations of mankind, to hear 
 and embrace the preaching of Enoch, or to follow their 
 own delusions. He gave a fair opportunity to the 
 Israelites, w hen they first entered into Canaan, to em- 
 brace the laws of Moses, or to embrace the fatal er- 
 rours of the ignorant and benighted heathens. Hear 
 the proposal that Joshua made to them. “ Now, there- 
 fore, fear the Lord, and serve him in sincerity and in 
 truth ; and put aw'ay the g-oc/s w hich your fathers serv- 
 ed on the other side of the flood, and in Egypt ; and 
 serve ye the Lord. And if it seem evil unto you to 
 serve the Lord, choose ye this day whom ye will serve, 
 whether the gods w hich your fathers served, that were 
 on tlie other side of the flood, or the gods of the 
 Amorites, in whose lands ye dwell, but as for me and 
 my house w e wall serve the Lord.” The same oppor- 
 tunity of choosing truth or errour ; life or death God 
 has given to all, to w'hom he has sent the gospel. And 
 all under the light of the gospel, have now a fair op- 
 
SERMON III. 
 
 .01 
 
 portuniiy to embrace truth, or crrour ; that is, to bc-| 
 lieve and love the great and essential doctrines of the 
 gospel, or believe and love destructive delusions and 
 fatal heresies. Those who believe and cordially em- 
 brace the gospel, believe and love the great truths, 
 which make them wise unto salvation. But to those 
 who disbelieve and reject the great and essential doc- 
 trines of the gospel, God sends a strong delusion, that 
 they may believe a lie, that they may be damned. For 
 this great, glorious, and aw ful purpose of saving and 
 destroying the souls of mmn, God chooses, tliat there 
 should be fatal errours and heresies in the w^orld and 
 in the church. God compels no man to embrace 
 truth, and no man to embrace errour. He gives eve- 
 ry one opportunity to embrace the one, or the other. 
 Th is places mankind in this erroneous w^orld, in a 
 most important and critical situation. They have life 
 and death set before them, and they are commanded to 
 choose life, and the way that leads to it. If it be im- 
 portant, that truth and errour should be distinguished ; 
 or that true believers should be distinguished from 
 false professors ; or that mankind should have a fair 
 opportunity of choosing the way of life, rather than 
 the wmy of death ; then God has great and good rea- 
 sons, for choosing that there should be strong delusions 
 and fatal heresies in the church and in the world from 
 age to age. 
 
 IMPROVEMENT. 
 
 1. If heresies consist in those errours which are op- 
 posite to, and subversive of the great and essential doc- 
 trines of the gospel ; then w^e have reason to think, 
 that they have had a long and extensive spread in the 
 world. Ever since the gospel was first preached to 
 mankind, the great majority of the human race, who 
 have had an opportunity to hear the great and es- 
 sential truths contained in it, have been disposed to re- 
 ject it, and have sought out many other w ays of salva- 
 tion. Though the seed ofAbraliam were numerous 
 
52 
 
 SERMON III. 
 
 the stars of heaven ; yet amidst the greatest light they 
 enjoyed, they were perpetually apostatizing from God, 
 and falling into the grossest idolatries and delusions of 
 the heathen nations. Though Christ has afforded the 
 best means of instruction and edification to his 
 churches ; yet there has always been great and de- 
 structive heresies among them. Indeed, there have 
 been as great errours and delusions among professed 
 Christians, as among heathens. And considering the 
 religious privileges and advantages, which nominal 
 Christians have enjoyed, they have discovered a greater 
 love to errour, and a greater stupidity in embracing 
 gross and fatal heresies, than the most ignorant and stu- 
 pid heathens have done. The god of this world has 
 reigned universally and triumphantly among all the 
 heathen nations, and seduced them into the most ab- 
 surd and fatal heresies and delusions. And he has 
 been very successful in blinding the minds and cor- 
 rupting the hearts of nominal Christians, and leading 
 them to reject the plainest and most important truths 
 of the gospel. Heresy, which consists in fundamen- 
 tal and fatal errours, has done more, than any other 
 secondary cause whatever to destroy the souls of men. 
 Heresy has blinded the minds of more than half man- 
 kind, respecting the being, perfections, designs, and 
 government of God. Heresy has blinded the minds 
 of the great majority of those, who have lived under 
 the gospel, respecting their own sinful and perishing 
 condition, and the way of salvation through the atone- 
 ment of Christ, and the special operations of the holy 
 spirit. The way of the world is still as darkness, 
 tliey know not at what they stumble. They are stu- 
 pidly and insensibly pursuing the path that .leads to 
 darkness, disappointment, and everlasting despair. 
 Though light shines, yet it shines in darknes^ and the 
 darkness comprehends it not. For wise and holy rea- 
 sons, God has chosen that the great deceiver should 
 lead all the heathen world into idolatry, and a great 
 part of the Christian world into heresy, and cause 
 
SERMON III. 
 
 darkness to cover the earth, and thick darkness the 
 people. 
 
 2. It appears from the nature and tendency of 
 heresy, that a church composed of real Christians, 
 ought to censure and reject any of their members who 
 embrace it. Many suppose, that a church have no 
 right to censure and excommunicate professors of re- 
 ligion for mere heresy. They say, that every one has 
 the right of private judgment, and does not stand amen- 
 able for any religious sentiments, which he chooses to 
 adopt, to any human tribunal. They say, that no 
 church can distinguish errour from truth, and conse- 
 quently cannot determine whether any man is an here- 
 tick, or not. But these are groundless objections against 
 censuring and condemning men for heresy. Heresy 
 has been explained to consist in essential errours. 
 And it is as easy to determine what essential errours 
 are, as to determine what essential truths are. Anv 
 errour is essential errour, that opposes or denies an 
 essential truth. So that there may be as many essen- 
 tial errours as there are essential doctrines of the 
 gospel. And if a Christian church can determine 
 what are essential doctrines of the gospel, then they 
 can determine what heresy is, which consists in the de- 
 nial of the essential doctrines of the gospel. And 
 though every member of a church has the right of pri- 
 vate judgment, yet he has no right to judge WTong, and 
 embrace errours, w hich would pervert and destroy the 
 gospel. Heresy is as plain and sure an index of a. 
 man’s character, as immorality. As immorality flows 
 from a corrupt heart, so does heresy. Let a catalogue 
 ©f essential truths be presented to one member of a 
 church, and a catalogue of essential errours be pre- 
 sented to another member of the church. And if the 
 first embraces the catalogue of truths presented to him; 
 and the second embraces the catalogue of errours, 
 presented to him; the church would then have as just 
 ground to judge, that he who embraced the catalogue 
 of errours was an enemy to Christ and the gospel ; as 
 to judge that he w ho embraced the catalogue of truths 
 
SERMON HI. 
 
 Oi 
 
 was a friend to Christ and the gospel, it is with llie 
 heart, that a man believes and loves the gospel ; and it 
 is with the heart, that a man disbelieves and rejects the 
 gospel. He that professes to believe and love the es- 
 sential doctrines of the gospel, is a visible Christian ; 
 and he that professes to disbelieve and hate the essen- 
 tial doctrines of the gospel is a visible heretick ; and 
 such a visible heretick is a visible enemy to all right- 
 eousness, whom the church ought to censure, and ex- 
 clude from their Christian fellowship and communion. 
 Hence says the apostle, “ an heretick after the first 
 and second admonition reject.” Not only the nature^ 
 but the tendency of heresy shows that hereticks ought to 
 be shutout of a Christian church. For they are not 
 only unworthy, but corrupt members, who are disposed 
 to corrupt and destroy tiie church. And in reference 
 to such persons the apostle says, ‘‘a little leaven lea- 
 veneth the whole lump.” A church cannot discharge 
 their duty to Christ, nor to themselves, nor to hereticks, 
 unless they exclude them from their Christian com- 
 munion and fellowship. 
 
 3. If it be one design of God in continuing heresies, 
 to distinguish real Christians from false and erroneous 
 professors ; then there is a palpable impropriety and 
 absurdity, in attempting to unite those together in 
 Christian harmony and communion, who difier essen- 
 tially in their religious sentiments. Many, at this day, 
 are zealously engaged to bring about a coalition, har- 
 mony, and connection among almost all, who profess 
 the Christian name, though they widely differ in their 
 opinions respecting the great and important doctrines 
 of the gospel. It is, indeed, much to be desired, that 
 all denominations of Christians should be brought to 
 believe, and love, and profess the first principles of the 
 oracles of God. But it is not to be desired, that they 
 should visibly unite, while they are visibly disunited 
 upon the most important religious subjects. Such a 
 union would imply something more than mutual charity 
 and condescension to each other; it would imply a 
 mutual combination in errour. It would be practically 
 
SEKiilO.^ Ul. 
 
 saying to each other, if you will allow us to err from the 
 truth, we will allow you to err from the truth. Can this 
 be the proper w ay to answer the w ise purpose of God 
 in continuing the existence of heresies ? He says that 
 they must exist, that those whom he approves may 
 be made manifest, and distinguished from those whom 
 he disapproves and condemns. The promiscuous 
 union and harmony among those, who hold diametri- 
 cally opposite sentiments, has a direct tendency to pre- 
 vent making manifest the real difference between or- 
 thodox and heterodox Christians, and is calculated to 
 spread errours, heresies, and moral corruption through 
 the whole Christian world. This the most erroneous 
 and lax professors of Christianity know, and therefore 
 have been the most forward and bold in proclaiming 
 their unbounded Catholicism and clmrity towards all 
 who differ from them in their religious opinions. 
 Those who believe and love the pure and important 
 doctrines of the gospel, are willing to be made manifest.^ 
 and to be known and distinguished from those, who 
 dislike and despise and reproach the most precious 
 and important principles of the Christian religion. It 
 is, therefore, very unwise and criminal in the sincere 
 professors of religion, whom God approves, to unite 
 with those who are ashamed of the gospel, and wish 
 to hide their heterodoxy, among the conflicting and 
 undetermined sentiments of the more popular denomi- 
 nations. Sincere Christians need to be upon their guard 
 against those, who, by their good words and fair 
 speeches, w^ould persuade them to unite harmoni- 
 ously with concealed hereticks and real infidels, w ho 
 w'ould either corrupt their sentiments, or obstruct 
 their spiritual edification and grow'th in grace. Nor 
 will such a union be injurious to themselves only, but 
 be injurious to the cause of Christ in general, and tend 
 to spread errour and heresy through the world. 
 
 4. It appeal's from what has been said, that when 
 fatal errours and heresies greatly prevail, that then is 
 a time when God is about to purge and purily the church 
 and make manifest those who arc approved among 
 
o6 
 
 SERMON ill. 
 
 the professors of religion. He has told us, that it is 
 one of his good purposes, to make manifest those whom 
 he approves^ by the means of heresies. And it is easy 
 to see, that heresies naturally tend to draw a visible 
 line of distinction betw'een true and false professors 
 in the churches of Christ. There is now a trying time 
 among his followers. Those who are with him and for 
 him, will gather with him, while those who are against 
 him will scatter abroad. God has always produced 
 his designed effect, by errours, heresies, and delusions. 
 This was the case, when Jeroboam corrupted the ten 
 tribes by his idolatries and delusions. He drew toge- 
 ther all the corrupt part of the Jewish Church, and 
 made manifest the two tribes of Judah and Benjamin, 
 whom God accepted, approved, and blessed for ages. 
 Errour and heresy had arrived to their highest pitch, 
 in Luther’s day, when God overruled errour and here- 
 sy as means of bringing about a great and general sep- 
 aration between the corrupt, and uncorrupt branches 
 of the Christian church. And the separation between 
 Protestants and Roman Catholicks has continued to this 
 day, and produced the happiest effects among the na- 
 tions of the earth. Errour and heresy had risen to an 
 enormous height in England, w hen they w ere instru- 
 mental in bringing about the memorable separation be- 
 tw^een dissenters, and the heretical clergy in the estab- 
 lished church ; the happy influence of wLich separa- 
 tion, we in this country have ahvays felt and still feel. 
 God’sdesignin heresies, is not to unite, but disunite pure 
 churches from those w ho are corrupt ; and to purge 
 the pure churches from their corrupt members. God 
 now appears to be indicating his purpose of separa- 
 ting the precious from the vile, those whom he approves 
 from those w horn he disapproves, by the flood of er- 
 rours, heresies, and delusions, w^hich are overflowing 
 the land. It is now" a fanning and winnowing, a purg- 
 ing and purifying time among the churches. God has 
 for years been sifting other nations, and is now sifting 
 our nation with the sieve of vanity^ to make manifest 
 those w"hom he approves. It is a time, not to unite w'ith. 
 
SERMON III. 
 
 57 
 
 but io separate from the erroneous and corrupt. The 
 friends of truth are loudly called upon to shoic and ex- 
 ert themselves in the cause of truth ; and in opposition 
 to all heresies, errours, and delusions. Hereticks are 
 employing all their learning, ingenuity, and sublilty, to 
 spread heresy and errour among all the pure churches, 
 who seem to be asleep and insensible of their danger. 
 It becomes them to awake and stand fast in the liberty, 
 wherewith Christ has made them free, and not be toss- 
 ed to and fro, and carried about with every wind of doc- 
 trine, l)y the sleight of men, and cunning craftiness, 
 whereby they lie in wait to deceive.” 
 
 5. tv c learn from what has been said, the importance 
 of ministers preaching the gospel fully and ])lainly. 
 If the gospel had always been preached I’ully and plain- 
 ly, it is hard to conceive how heresies and latal errours 
 should have abounded so much in every age, and in 
 every part of the world. The great and essential truths 
 of the gospel approve themselves to every maifs reason 
 and conscience in the sight of God. And where they 
 are fully and plainly taught, men are constrained to see 
 and feel their weight and importance, and the absurdi- 
 ty of believing and embracing errours, which arc dia- 
 metrically opposite to them. When the pure and es- 
 sential doctrines of the gospel arc fully and plainly 
 taught, they cannot fail to make manifest the falsehootl 
 and absurdity of every fatal errour and heresy. But 
 if the gospel be not fully and plainly preached, it will 
 naturally lead men into the most fatal errours by ena- 
 Iding them to pervert the gospel, and to employ it to 
 prove and sanction the worst of errours. All nominal 
 Christians who run into the greatest errours and delu- 
 sions, always employ the gospel to support their ialse 
 doctrines. But if the gospel were lully and plainly 
 lu'cached. every one would perceive, that there is not 
 a text in the bible, which countenances, approves, or 
 supports any religious errour that ever was believed, 
 or propagated. It is the indispensable duty of minis- 
 ters to declare all the counsel of God, and to exjdain 
 and prove all the great and fundamental truths of the 
 
SERMON 111. 
 
 j8 
 
 gospel, as clearly as possible. Those who object 
 against sentimental preaching generally do it, to pre- 
 vent their errours from being exposed and refuted and 
 condemned. The present mode of preaching is per- 
 fectly suited to unite and please all, who wish to bring 
 about a coalition between the orthodox and heterodox. 
 While preachers omit to preach the doctrines of the 
 gospel and insist only on the duties of it, all denomina- 
 tions can agree, and unite in their Christian fellowship 
 and communion. It is the cardinal and essential doc- 
 trines of the gospel, concerning which professors of re- 
 ligion most widely and irreconcileably differ. They 
 cannot therefore, be united in the truth, until they are 
 united in these doctrines. To preach these plainly is 
 the only proper and safe way of uniting Christians. 
 
 6. It appears from the nature and tendency of here- 
 sy, that sinners at this day, are in the most dangerous 
 situation. They are surrounded by errorists and here- 
 ticks on every side. They naturally love darkness rath- 
 er than light, and errour rather than truth. And when 
 they imbibe errour, they always imbibe it as truth. 
 Of course they go on highly pleased with their own 
 delusions, crying to themselves peace and safety, 
 until they are undeceived, beyond recovery. Heresy 
 is the most easy and deceptive path to destruction. 
 And heresy is rapidly creeping' in among us. But 
 why ? T hat they who are approved may be made 
 manifest. Let those who are approved, now manifest 
 themselves, by raising the strongest barriers against 
 heresy. Let them study the scriptures — labour to un- 
 derstand and defend the peculiar doctrines of the gos- 
 pel— and avoid seducers. These are the most proper 
 means of preventing errorists from destroying them- 
 selves and others. 
 
I 
 
 SERMON IV. 
 
 M.ITIONAL PREACHING. 
 
 ACTS, xvii. 2. 
 
 And Paul^ as his manner was, went in unto them, and three sabhath- 
 days reasoned with them out of the scriptures. 
 
 Paul was a chosen vessel to carry the gospel to 
 both Jews and Gentiles in various and distant parts of 
 the world. For this great and arduous work he was 
 eminently qualified. He was a man of genius, learning, 
 eloquence and piety. Longinus, a learned heathen, 
 ranks Paul of Tarsus among the most eminent of the 
 Grecian and Roman orators ; and Christian writers 
 have not been sparing in their encomiums upon his 
 piety and eloquence. But from some motives or other 
 they have seldom celebrated his reasoning powers and 
 the use he made of them in preaching the gospel. 
 The inspired writer of his life, however, more fre- 
 quently mentions his reusoning, than his declaiming on 
 the doctrines he taught. Speaking of Paul and Silas 
 passing through Amphipolis, and Apollonia, and com- 
 ing to Thessalonica, where was a synagogue of the 
 Jews, he says, “And Paul, as his manner was, went 
 in unto them, and three sabbath-days reasoned with 
 them out of the scriptures, opening and alleging, that 
 Christ must needs have suflered, and risen again from 
 the dead ; and that this Jesus, whom I preach unto you. 
 is Christ.” The truth, which here lies upon the face of 
 the text, and which is proposed as the subject of the 
 ensuing discourse is this : 
 
 That Paul usually proved the truth of the doctrines, 
 which he taught. 
 
m 
 
 SERMON IV. 
 
 1 shall first show that he did this : and then why he 
 did it. 
 
 f. We are to consider, that Paul usually proved the 
 truth of the doctrines, which he tauglit. He did not 
 desire his hearers to believe any thing, which he as- 
 sei'ted, without evidence. It seems by what is said 
 in the eleventh verse of the context, that he commend- 
 ed the noble Bereans, for searching the scriptures, to 
 sec whether the doctrines, which they heard him 
 preach, were agreeable to that infallible standard. 
 He usually preached on the great and essential doc- 
 trines of the gospel, which he knew ought to be pro- 
 ved, by plain and conclusive reasoning. To reason 
 fairly is to draw fair consequences from true premises, 
 or to adduce clear and conclusive arguments in sup- 
 port of truth. In order to reason clearly and intelligi- 
 bly upon the trutli of a proposition, it is often neces- 
 sary, in the first place to explain it ; in the next place 
 to produce arguments in support of it ; and lastly to 
 answer objections against it. By Paul's provin<j; the 
 doctrines, which he taught, we are to understand his 
 reasoning upon them in this manner. And if we now 
 examine liis general mode of preaching, we shall find, 
 that he usual ly^? rorcc/ the particular doctrine which he 
 preached, by explaining li) if it needed explanation; 
 by bringing to support it, if it needed to he 
 
 supported; and by answering objections, if he suppo- 
 sed any would occur to the mind of the hearer. This 
 will appear in respect to a variety of subjects upon 
 which be preached. 
 
 When he preached upon the existence of God, he 
 reasoned plainly and forcibly upon the subject. Hear 
 Ills arguments in support of this first and fundamental 
 doctrine of all religion. Speaking of the Pagans, wlio 
 deny the existence of the only living and true God, and 
 neglect to wmrship him, he says, ‘‘The invisible things 
 , of him from the creation of the world are clearly seen, 
 being understood by the things that are made, even 
 his eternal power and Godhead ; so that they are 
 without excuse.” But he argued more largely upon 
 
SERMON IV. 
 
 61 
 
 ibis doctrine, in ills discourse to the Epicurean and 
 v^toick philosophers at Athens. Then Paul stood in 
 tlie midst of Marshill, and said, je men of Athens, 
 
 1 perceive tliat in all things ye are too superstitious, for 
 as 1 passed by, and beheld your devotions, 1 found an 
 altar with tills inscription, to the unknown god. 
 \\ horn tlierefore ye ignorantly worship, him declare I 
 unto you. God, that made the Morld, and all things 
 therein, seeing that he is l.ord of heaven and earth, 
 dwelleth not in temples made with hands; neither is 
 worshipped with men’s hands, as though he needed any 
 thing, seeing he giveth to all life, and breatii, and all 
 things; and hath made of one blood all nations of men, 
 for to dM eil on all the face of the earth, and hath de- 
 termined the times before appointed, and the bounds of 
 their habitation; thatthey should seek the Lord, if hap- 
 ly they might feel after him, and tind him, tiiough he be 
 not far trom every one of us ; for in him we live, and 
 move, and have our being ; as certain also ofyour own 
 poets have said : For we are his odspring. For as 
 much then as we are the otTspring of God, we ought not 
 to thinks that the Godhead is like unto gold, or silver, 
 or stone, graven by art and man’s device.” This clear, 
 concise, and conclusive reasoning Avas perfectly adapt- 
 etl to prove the being and perfections of God, and the 
 indispensible duty of the Pagans to knoAV, to love, and 
 to serve him. 
 
 Paul reasoned as plainly and forcibly upon the doc- 
 triim of divine sovereignty in electing and saving- 
 some and not others. “ hat shall we say then ? Is there 
 unrighteousness Avith God God forbid. Forhesaith 
 to jNloses, I Avill liave mercy on Avhom I Avill have mercy, 
 and I Aviil have compassion on Avhom I Avill have com- 
 passion. So then it is not of him that Avilleth, nor of 
 him that runneth, but ofGod that showeth merev. For 
 the scripture saith unto Pharaoli, even for this same 
 purpose liave I raised thee up, that I might sIicav rny 
 ])owerin tliee, and that my name might he declared 
 throughout all the earth. Therefore hath he mercy 
 on Avhom he Avill have mercy, and Avhom he Avill he 
 
62 
 
 SERMON IV. 
 
 hardeneth. Thou wilt say then unto me, why doth he 
 yet find fault? For who hath resisted his will? Nay 
 hut, O man, who art thou, that repliest against God ? 
 Shall the thing formed say unto him that formed it, 
 why hast thou made me thus ? Hath not the potter 
 power over the clay of the same lump to make one ves- 
 sel unto honour, and another unto dishonour ?” Here 
 Paul stated or explained his subject, proved his sub- 
 ject, and answ^ered the most plausible objection that 
 could be made against it. 
 
 Paul taught the doctrine of total depravity, and pro- 
 ved it, by plain and conclusive reasoning. He first 
 proved this doctrine from a long and particular ac- 
 count of the character and conduct of all the heathen 
 world, and then from the authority of the old testament, 
 in w hich tJic total depravity of the Jew s is plainly as- 
 serted. He says, “ What then ? Are we better than 
 they ? No, in no w ise : for w e have before proved^ both 
 Jews and Gentiles that they are all under sin ; as it is 
 written, there is none righteous, no, not one,” &:c. 
 
 When Paul preached to the Jew's and Greeks at 
 Thessalonica, he undertook to prove, that Christ had 
 come into the w orld, suffered, and died, and risen from 
 the dead. This is related in our text and context. 
 “ And Paul, as his manner w as, w ent in unto them, and 
 three sabbath-days reasoned w ith them out of the scrip- 
 tures, opening and alleging,” that is, explaining and 
 provings “ that Christ must needs have suffered, and 
 risen again from the dead : and that this Jesus, whom 
 i preach unto you, is Christ. Paul, in his preaching, 
 not only asserted, that Christ was the long expected 
 and promised Messiah, that he had suffered and died, 
 and'that he had risen from the dead, but he proved 
 these points, and so demonstrated, that Christ w'as the 
 only and all-sufficient redeemer. 
 
 In treating on the resurrection and future state of the 
 righteous, Paul reasoned with great perspicuity and 
 energy. Some of the Corinthians denied this doctrine, 
 Avliich made it necessary to prove it, which he did in 
 this long and forcible train of reasoning. “ Now' if 
 
 I 
 
SERMON IV. 
 
 63 
 
 Christ be preached that he rose from the dead, how 
 say some among you, that there is no resurrection ot 
 the dead? But if there be no resurrection of the dead, 
 then is Christ not risen. And if Christ be not risen, 
 then is our preaching vain, and your faith is also vain. 
 Yea, and we are found false witnesses of God ; because 
 we have testified of God, that he raised up Christ : 
 whom he raised not up, if so be the dead rise not. For 
 if the dead rise not, then is not Christ raised. And it 
 Christ be not raised, your faith is vain, ye are yet in 
 your sins.” He goes on in this strain till he starts and 
 answers an objection. “ But some men will say, how 
 are the dead raised up ? And with what body do they 
 come ? Thou fool, that which thou so west is not 
 quickened, except it die. And that which thou sowest. 
 thou sowest not that body that shall be, but bare 
 grain ; it may chance of wheat, or some other grain. 
 But God giveth it a body as it hath pleased him, and 
 to every seed his own body.” Finally he says, “ This 
 corruptible must put on incorruption^ and this ??ior/«/must 
 put on immortality. So when this corruption shall have 
 put on incorruption., and this mortal shall have put on 
 immortality., then shall be brouglit to pass the saying 
 that is written, death is swallowed up in victory.” 
 Thus philosophically and scripturally the apostle rea- 
 soned upon the resurrection of the body, and the im- 
 mortality of the soul. 
 
 When Paul preached before Felix, “ he reasoned'’’ so 
 plainly and forcibly “ of righteousness, temperance, 
 and judgment to come, that Felix Immedi- 
 ately after he was converted and baptized, he preach- 
 ed Christ in the synagogues, that he is the son of God, 
 and' reasoned so clearly and conclusively on the sub- 
 ject, that he the Jews which dwelt at Da- 
 mascus, that this is very Christ. After he came 
 
 from Athens to Corinth, and found a certain Jew named 
 Aquila, he abode with him there. And we are told, 
 that he there “ reasoned in the synagogue every sab- 
 bath, and persuaded the Jews and the Greeks.” He 
 continued preaching in this manner to the Corinthians 
 
G1 
 
 SERMON IV. 
 
 a year and six months ; but at length he came to Ephe- 
 sus, where he entered into the synagogue, and reasoned 
 with the Jews, in his publick discourses, “speaking 
 boldly lor the space of three months, disputing and per- 
 suading the things concerning the kingdom of God.” 1 
 trust, it now appears evident to every one, that Paul 
 usually reasoned in his preaching, and fairly proved the 
 truth of tlie important doctrines, which he publicly 
 taught and inculcated. 1 now proceed to show, 
 
 11. Wily he made it his common practice to prove 
 the doctrines, upon which he treated. He did not 
 adopt this mode of preaching because he supposed it 
 w^ould be the most pleasing to his heai'crs, nor because 
 he w as not capable of preaching in a more agreeable 
 manner : But, 
 
 1. Because he meant to preach the gospel plainly 
 and intelligibly topersons of all characters and capaci- 
 ties. He says to the Romans, “1 am a debtor, both to 
 the Greeks, and to tlie barbarians, both to the icisc^ and 
 to tlie unwise.'’’ And he says to tlieCorinthians, “Christ 
 sent me not to baptize, but to preach the gospel : not 
 wnth wisdom of icords, lest the cross of Christ should be 
 madeof e^ffcct. i\nd I, brethren, w hen i came to you. 
 came not wdtii excellency of speech, or of w isdom, de- 
 claring unto you the testimony of God. Eor 1 determiii- 
 cd not to know^ any tiling among you, save Jesus Clirist, 
 and him crucified. And my speech and my preaching 
 was not with enticing words of man's wisdom, but in 
 demonstration of the spirit, and of power ; that your 
 faith should not stand in the wisdom of man, but in the 
 power of God.” The Apostle very w ell kneyv, that in 
 order to preach the great, the deep, and important 
 doctrines of the gospel plainly and intelligibly to all 
 descriptions of men, it was necessary to explain tliose 
 doctrines, that they might be cieaidy and distinctly un- 
 derstood ; and in the next place, to jwove them to be 
 true ; tliat they might be believed ; and in many cases, 
 to answer objections, that the mouths of gainsavers 
 might be stopped. All preachers ought to be teachers^ 
 and all teachers find it necessary to explain 
 
SERMON IV. 
 
 65 
 
 what they teach, and to remove all objections, which 
 naturally occur to the minds of those they teach. It is 
 impossible to preach the gospel so as to be clearly and 
 easily understood, without explaining particular doc- 
 trines and distinguishing one from another ; and it is 
 no less impossible to lead men to believe any particular 
 doctrine alter it is explained, without producing plain 
 and pow^erl'ul arguments in support of it, and removing 
 every plausible objection against it. The Apostle 
 knew, that men are reasonable creatures, and capable 
 of perceiving the force of plain reasoning, and there- 
 fore he made it his common practice, to address the 
 understandings of his hearers, and \o jrrove the doc- 
 trines he taught, that they might believe them upon 
 just and solid ground. He positively declared, “In the 
 "church, 1 had rather speak five w ords with my under- 
 standing, that by my voice I might teach others, than ten 
 thousand words in an unknow n tongue.” He made a 
 point of preaching argumentatively, for the important 
 purpose of preaching plainly and intelligibly. 
 
 2. He commonly proved the doctrines he taught, be- 
 cause he meant to preach profitably^ as w ell as pAainly. 
 He often assigns this good reason for his preaching so 
 sentimentally and argumentatively. He solemnly de- 
 clares to the elders of Ephesus, that he had meant to 
 preach to ihem profiitably.ov in a manner best calculat- 
 ed to promote their spiritual and eternal good. He 
 says “ ye know^ from the first day that I came into Asia, 
 after what manner 1 have been with you at all seasons, 
 and how / kept back nothing that teas jjrojitable unto you, 
 but have shewed you, and taught you publicly, and I’rom 
 house to house, testitying both to the Jews, and also to 
 the Greeks, repentance toward God, and faith toward 
 our Lord Jesus Christ. Wherefore I take you tore- 
 cord this day, that I am pure from the blood of all men. 
 For I have not shunned to declare unto you all the 
 counsel of God.” He declared to the Corinthians, that 
 “ he had not sought his owm/u’^^,but the profit of many, 
 that they might be saved. For we are not as many, 
 who corrupt the w'ord of God ; but as of sincerity, but 
 9 
 
66 
 
 SsERAlON IV. 
 
 as of God, in the sight of God speak we in Christ. 
 Therefore seeing we have this ministry, as we have re- 
 ceived mercy, we faint not ; but have renounced the 
 hidden things of dishonesty ; not walking in craftiness, 
 nor handling the word of God deceitfully ; but by man- 
 {fcstation of the truths commending ourselves to every 
 man’s conscience in the sight of God.” The Apostle 
 knew, that it was entirely out of his power, by preach- 
 ing, to change, or sanctify the hearts of his hearers. 
 This he freely acknowledged, “ 1 have planted, Apol- 
 los wintered ; but God gave the increase. So then, nei- 
 ther is he that planteth any thing, neither he that water- 
 eth; but God that giveth the increase.” But yet he 
 knew, that by preaching the truth plainly and convinc- 
 ingly, he should certainly do God^ if not ma/z, service. He 
 says “ Now thanks be to God, which alw^ays causeth us 
 to triumph in Christ, and maketh manifest the savour of 
 his knowledge in every place. For we are unto 
 God a sweet savour of Christ, in them that are saved, 
 and in them that perish : To the one we are the sa- 
 vour of death unto death ; and to the other, the sa- 
 vour of life unto life.” All that preachers have to do, 
 is to pour light into the understanding, and conviction 
 into the conscience, by ihe manifestation of divine truth, 
 it is only through the medium of the understanding 
 and the conscience, that preachers of the gospel can 
 reach and affect the hearts of the hearers. But in this 
 way, they can deeply affect them, and prove greatly 
 instrumental, in savings or destroying them. It is of as 
 much importance, therefore, that they should in their 
 preaching approve themselves to every man’s con- 
 science in the sight of God, as if they could change 
 his heart. Accordingly, the Apostle made it his prac- 
 tice, by lucid explanation, plain reasoning, and solid 
 arguments, to exhibit the great and essential doctrines 
 of the gospel before the understanding and consciences 
 of men, in the clearest and strongest light ; because 
 he knew, that this was the prof table mode of preach- 
 
 ing, and would certainly produce some important ef- 
 fects under a divine intiuence, and such as would be 
 
SERMON IV. 
 
 07 
 
 most pleasing to God. Now, if the Apostle commonly 
 preached the gospel ar^iimmtatively., for the purpose of 
 preaching it most plainly and profitably, he certain- 
 ly had good reasons for his peculiar mode of preach- 
 ing, and far better reasons, than any can have for 
 preaching in any different manner. 
 
 IMPROVEMENT. 
 
 1. It appears from PauFs usual mode of preaching, 
 that he was, in the most strict and proper sense of the 
 term, a metaphysical preacher. He preached argu- 
 mentatively and drew just e.onsecpiences from true 
 premises. He employed fair reasoning and argument- 
 ation, in preaching upon the great doctrines and duties 
 of the gospel. And fair reasoning upon any subject is 
 precisely the same thing as metaphysical reasoning ; 
 or at any rate, fair reasoning upon any metaphysical 
 subject, is metaphysical reasoning ; and any deep, dil- 
 ficuit, profound subject is properly a metaphysical sub- 
 ject. And taking the term, metaphysical reasoning in 
 this strictest sense, Paul employed metaphysical rea- 
 soning in his preaching. For, in the first place, he usu- 
 ally preached upon metaphysical subjects, which re- 
 quired the exercise of the highest reasoning powers of 
 man. He preached upon the existence of God — the 
 perfections of God — the decrees of God — the sover- 
 eignty of God — the agency of God in the production of 
 moral exercises in the human heart — the free agency 
 of man under a divdne agency — the divinity of Christ — 
 the atonement of Chrik — the nature of moral virtue 
 or true holiness — the nature and extent of moral de- . 
 pravity in the human heart — the nature and necessity 
 of regeneration or change of heart, by a special divine 
 influence — the perseverance of saints — the dissolution 
 of the body at death — the future resurrection of the 
 body — and the immortality of the soul in a future state. 
 These are the most difficult, most profound, and most 
 important subjects, that any natural philosopher, moral 
 philosopher, metaphysician, or divine, ever presumed 
 
SERMON IV. 
 
 68 
 
 to reason upon. As he usually preached upon these 
 deep and essential doctrines of the gospel ; so he 
 preached upon them metaphysically, that is, he reason- 
 ed upon them. He did not merely preach about them, 
 or declaim upon them ; but he explained them, proved. 
 them, and refuted the most plausible objections ever 
 made against them. Let any minister, at this day, com- 
 monly preach upon the same subjects, and in the same 
 manner that Paul did, and he will be called a meta- 
 physical preacher, by those w ho generally preach up- 
 on dilTcrent subjects in a different manner, and by 
 those who are pleased with such a ditTerent mode of 
 preaching. And we must allow, that they are perfect- 
 ly correct in calling any minister a metaphysical 
 preacher, who preaches sentimentally and argumenta- 
 tively as Paul did. 
 
 2. If Paul preached upon such subjects, and in such 
 a manner as has been represented, in order to preach 
 in the most plain and profitable manner, then none have 
 any good reason to speak reproachfully of his manner 
 of preaching. We must believe, that he was sincere 
 in his profession to preach plainly and profitably ; and 
 we must believe also, that he chose the best method 
 of preaching plainly and profitably. But if this be 
 true, who can have any ground to complain or speak 
 reproachfully of his mode of preaching ? It is certain- 
 ly very unreasonable to find fault with the very best 
 mode of preaching. But we know, that both the mat- 
 ter and manner of his preaching were highly displeas- 
 ing to many who heard him. And though few, at this 
 day, would be willing to say, that they dislike Paul’s 
 preaching : yet many are very free to say, that they dis- 
 like the same kind and mode of preaching. When 
 any ministers generally preach upon the same subjects 
 and in the same manner that Paul did, they reproach- 
 fully call them metaphysical preachers, and their preach- 
 ing metaphysical preaching. Both ministers and peo- 
 ple lift up a loud and united voice against what they call 
 metaphysical preaching. We can scarcely hear or 
 read an ordination sermon, which does not contain 
 
SERMON IV. 
 
 69 
 
 some severe and contemptuous remarks upon cither 
 metaphysical preachers, or metaphysical preaching. 
 Let us now candidly inquire whether there can be any 
 just ground, to speak contemptuously of the best mode 
 of preaching, which the best human preacher, for the 
 best reasons, adopted. 
 
 Some may say, that Christ did not preach metaphys- 
 ically, but only taught plain, practical doctrines, with- 
 out reasoning upon them, or attempting to prove them, 
 by a train of connected arguments ; and therefore min- 
 isters should follow his example, and preach plainly 
 and practically as he did, and not presume to preach 
 upon deep metaphysical subjects in a metaphysical 
 manner. Ans. Tliere is reason to think, that Paul 
 felt his obligation to follow the example of Christ, as 
 much as any preacher of the gospel ever did. And so 
 far as he deviated from Christ’s exa?nple in preaching, 
 he acted from pure and proper motives. And it is easy 
 to see a good reason, why Christ did not undertake to 
 prove the doctrines he taught, for he taught as one hav- 
 ing authority, that none ought to dispute. It was suf- 
 ficient for him to assert^ or to coramand^ or forbid^ by his 
 own divine authority. But neither Paul, nor any other 
 human preacher is clothed with such authority. 
 
 Some may say, that those who preach upon the 
 same metaphysical subjects in the same metaphysical 
 manner that Paul did, do not preach plainly and prac- 
 tically, and therefore are unprofitable preachers. But 
 if Paul was a plain and profitable preacher, why should 
 not those, who follow his example, be plain and profi- 
 table preachers } And what is the language of well 
 known facts in this case Are not those, who preach 
 upon the same subjects and in the same manner that 
 Paul did, as plain and profitable preachers, as those, 
 who studiously avoid preaching upon the same subjects 
 and in the same manner that tlie Apostle did ? Who 
 generally preach the most plainly, instructively, profi- 
 tably, and successfully ; those who are called meta- 
 physical, or those who are called anti-metaphysical 
 preachers } No preacher ever exhibited more truth, 
 
70 
 
 sermon IV. 
 
 more plainly, profitably, and successfully, than the 
 Apostle Paul. He surpassed all the other Apostles in 
 both the manner, matter, and success of his preaching. 
 He was instrumental of turning thousands, if not mil- 
 lions of mankind from darkness to light, and from the 
 delusions of Satan unto God. And still his mode of 
 preaching is every where spoken against, both by 
 preachers and people, but more generally by preach- 
 ers, who are afraid of being rep^roached for metaphysical 
 preaching; though it is utterly impossible to allege 
 one solid objection against his mode of preaching, which 
 was the best calculated to answer the best and most 
 important ends of preaching the gospel. 
 
 3. If Paul, for good reasons, chose and adopted the 
 very best mode of preaching ; then no other reason 
 can be assigned for disliking and reproaching it, but 
 a dislike to the precious and important doctrines of the 
 gospel, which his mode of preaching exhibits in the 
 clearest and strongest light. And this is the very cause, 
 which those, who dislike and reprobate it, either indi- 
 rectly, or directly show to be the cause of their disap- 
 probation and reproach. Some ministers show this to 
 be the cause of their disapprobation, by neglecting to 
 preach upon the same subjects and in the same man- 
 ner, that the Apostle did ; and others, by openly and 
 boldly preaching the doctrines, which he preach- 
 
 ed, and the manner of his preaching them. And peo- 
 ple manifest their disapprobation, by saying, they love 
 to have it so, and by choosing to have such preachers. 
 Now, it is easy to see, that whenever both ministers and 
 people generally unite in disliking the doctrines that 
 Paul preached, and his manner of preaching them, 
 that metaphysical preachers will be neglected, or op- 
 posed, or set aside. And whenever there are none, or 
 but very few, who dare to go into a synagogue, or 
 house of publick worship and reason three sabbaths, or 
 three months, or a year and six months, upon the great 
 and essential doctrines of the gospel, as Paul did ; a 
 wide door will be opened for the propagation and 
 spread of gross and fatal religious errour among all 
 
SERMON IV. 
 
 7i 
 
 classes of people. It is no small, venial evil, for either 
 ministers or people to speak reproachfully and con- 
 temptuously of preaching, for the real pur- 
 
 pose of bringing the essential and fundamental doc- 
 trines of the gospel into contempt. No person, who 
 loves these doctrines, is ever displeased in hearing them 
 explained, proved, and set in the strongest light, by 
 preachers. It is not metaphysical preaching, but the 
 doctrines metaphysically preached, that is so much 
 disliked, opposed, and reproached. When we hear 
 either preachers or people speak against metaphysical 
 preaching, we need to be at no loss, what their mean- 
 ing, or design is, or what consequences will flow^ from 
 their artful and pernicious conduct. They employ the 
 smoothest, easiest, and most effectual method, to pre- 
 vent the spread of truth, and promote the spread of er- 
 rour, that ever has been, or can be employed. Such 
 deceivers are extremely dangerous, and their artifice 
 ought to be exposed, condemned, and resisted, by all 
 preachers and lovers of the truth. 
 
 4. If Paul preached plainly, in order to preach pro- 
 fitably ; then other ministers ought to preach plainly, 
 for the same important purpose. Paul’s plain preach- 
 ing offended and disaffected many of his hearers. But 
 this did not prevent his preaching plainly; for his de- 
 sign in preaching was not to please men, but to profit 
 ihem^ and please God. So he said to the Galatians, 
 who had forsaken him, find followed false teachers. “ I 
 marvel, that ye are so soon removed from him that 
 called you into the grace of Christ, unto another gos- 
 pel : which is not another; but there be some that 
 trouble you, and would pervert the gospel of Christ. 
 But though we, or an angel from heaven preach any 
 other gospel unto you, than that w'e have preached 
 unto you, let him be accursed. As we said before, so 
 say Inow again, if any man preach any other gospel 
 unto you, than that ye received, let him be accursed. 
 For do I now persuade men, or God } Or do I seek to 
 please men for if I yet pleased men, I should not be 
 the servant of Christ.” If Paul could not please both 
 
72 
 
 SERMON IV. 
 
 God and man, by preaching divine truths plainly, then, 
 no other ministers can expect to please both God and 
 man by plain preaching. But as Paul chose to please 
 God and proht men, by preaching plainly, rather than 
 to please men to their own destruction ; so ministers 
 ought to make the same choice, and preach in the 
 same manner, and leave the event to God, whether the 
 truth they deliver shall be a savour of life unto life, or 
 a savour of death unto death to their hearers. Plain 
 and profitable preaching will always produce one, or 
 the other ofthese important effects. Paul was willing 
 to please men in every thing, except neglecting to 
 preach truth plainly, and all ministers should be wil- 
 ling to do the one, and not tlie other. No preacher in the 
 world can find a solid excuse for not preaching plainly 
 and profitably, through fear of offending, or a desire 
 of pleasing men. This, in many cases, is an extreme- 
 ly great trial. For by preaching plainly and profita- 
 bly, many ministers have lost both the favour and sup- 
 port of their people, and involv^ed themselves in great, 
 distressing, and lasting temporal evils. But though 
 such calamities may be foreseen, in consequence of 
 ministers preaching plainly and faithfully, tliey have 
 no right to shrink from the trial ; but feel and say with 
 the Apostle, “ None of these things move me, neither 
 count 1 ray life dear unto myself, so that I might finish 
 my course with joy, and the ministry which I received 
 of the Lord Jesus, to testily the gospel of the grace of 
 God.” 
 
 5. If ministers ought to preach plainly and profita- 
 bly, as Paul did; then people ought to approve of their 
 preaching in such a manner, though it he not jilcasing 
 to their natural hearts. People have no right to de- 
 sire preachers to seek to please them simply, but they 
 ought to desire them to seek to save them. How 
 thankful have many been, who have been recovered 
 from the delusions of false teachers, to the knowledo-e 
 of the great and saving truths of the gospel, by plain 
 and profitable prcacliing? Thousands, whom Paul in- 
 strumentally turned from pagan and fatal delusions, 
 
SERMON IV. 
 
 73 
 
 were ready to give him their eyes, for joy. People 
 never desire their physicians to please them at -the risk 
 of their life, and it is no less criminal and absurd, to de- 
 sire their ministers to please them, at the risk of their 
 eternal salvation. But how many at this day, are run- 
 ning after false teachers, who are crying peace, peace 
 to them, while they are standing on the brink of end- 
 less destruction ! Such persons will not so much as 
 give a hearing to plain and profitable preaching, and 
 endeavour to prevent otliers from hearing it. Their 
 folly will sooner or later be made manifest. 
 
 6. This subject calls upon all to inquire, whether 
 they approve, or disapprove of plain and profitable 
 preaching. There is nothing more sensibly alfects the 
 heart than preaching, and therefore there is nothing, 
 which has a greater tendency to discover to every per- 
 son, whether his heart is good, or bad, than his feel- 
 ings under preaching, whether the preaching be good, 
 or bad. To be pleased with bad preaching, is one of 
 the surest marks of a bad heart ; and to be pleased 
 with ^oo(/ preaching is one of the surest marks of a gooc? 
 heart. You have all had an opportunity to hear both 
 bad, and good preaching; now let me ask, which has 
 been the most pleasing ? Your feelings are a mark to 
 yourselves, if you never express them to others; and 
 they are a mark to others, if you express them. How 
 ready are people to express their feelings in respect to 
 preaching, not considering that they thereby expose 
 both their understanding and hearts. Be entreated 
 then, to examine your feelings, for your own benefit, and 
 for the benefit of others. 
 
 10 
 
SERMON V. 
 
 THE MORAL RECTITUDE OF GOD. 
 
 GENESIS xviii- 25. 
 
 That be far from thee to do after this manner, to ■slay the righteous 
 with the wicked : and that the righteous should he as the wicked^ that be 
 far from thee. Shall not the Judge of all the earth do right 2 
 
 When God was about to destroy Sodom, he appear- 
 ed to Abraham and told him his design. This deeply 
 affected the benevolent heart of that pious man, who in- 
 stantly offered the most fervent and importunate cries 
 to the Father of mercies, to spare that corrupt and 
 degenerate city. And the only plea he urged before 
 the Supreme disposer of all events was the rectitude of 
 his own character. “ And Abraham drew near and 
 said. Wilt thou also destroy the righteous with the 
 wicked } Peradventiire there be fifty righteous wdthin 
 the city : wilt thou also destroy and not spare the place 
 for the fifty righteous that are therein } That be far from 
 thee to do after this mannar, to slay the righteous with 
 the w icked ; and that the righteous should be as the 
 wicked, that be far from thee. Shall not the Judge of 
 all the earth do right Abraham implicitly acknowl- 
 edges, that it w^ould be right for God to punish the guil- 
 ty w ho deserved to be punished, but not to punish the in- 
 nocent w ho did not deserve to be punished. This leads 
 us to conclude. 
 
 That Abraham knew, that God is a being of moral 
 rectitude. I shall show, 
 
 I. That God is a being of moral rectitude ; And, 
 
 II. Consider how' Abraham could know tliis'. 
 
SERMON V. 
 
 75 
 
 \ 
 
 r. I am to show, that God is a being of moral rectitude. 
 
 To make this appear, it may be observed 
 
 1. ,That God ought to be a being of moral rectitude. 
 
 Though we do not know every thing about God, yet 
 
 we know something about him. We know that he has 
 an eternal and underived existence, and that he pos- 
 sesses almighty power, perfect knowledge and wisdom, 
 and all the essential attributes of a moral agent. He 
 knows the natures, relations, and connections of alt be- 
 ings in the universe. And this knowledge necessarily 
 confers moral obligation. For that which the Apostle 
 lays down as a maxim is an eternal truth : “ To him 
 
 that knoweth to do good, and doeth it not, to him it is 
 sin.” This applies to the Deity as well as to all other 
 intelligent agents. As God perfectly knows the rela- 
 tion he bears to his creatures, and the relation 
 they bear to him ; so he perfectly knows how he ought 
 to treat them, and how they ought to treat him. He 
 knows what is right and wrong respecting his own con- 
 duct, and respecting the conduct of all other moral 
 beings in the universe. He ought^ therefore, to feel and 
 act according to his moral discernment of what is right 
 in the nature of things. iVnd as he feels much more 
 sensibly his obligation to moral rectitude, than any oth- 
 er being ; so we have far more reason to believe, that 
 he possesses moral rectitude, than that any other being- 
 in the universe does. 
 
 2. God claims to be a being of moral rectitude. 
 
 When Moses requested him to show^ him his glory, 
 
 “ The Lord passed by before him, and proclaimed 
 the Lord, the Lord God, merciful and gracious, long- 
 suffering, and abundant in goodness and truth, keeping 
 mercy for thousands, forgiving iniquity, and transgres- 
 sion, and sin, and that will by no means clear (he guilty.'’^ 
 Moses says, “ He is the rock, his work is perfect ; for 
 all his ways are judgment : a God of truth; and with- 
 out iniquity, just and right is he !” Elihu says, “ Far be 
 it from God that he should do wickedness, and from the 
 Almighty that he should commit iniquity.” David says, 
 “ The righteous Lord loveth righteousness. Justice 
 
76 
 
 SERMON V. 
 
 and judgment are the habitation of his throne ; mercj 
 and truth go before his face. He is my rock, and there 
 is no unrighteousness in him.” He is represented as a 
 Being of immutable veracity. Balaam under a divine 
 impulse says, “ He is is not a man, that he should lie ; 
 neither is he the son of man, that he should repent : 
 hath he said, and shall he not do it ? or hath he 
 spoken, and shall he not make it good ?” We read of 
 the hope of eternal life, which God, who cannot //e, prom- 
 ised before the world began. To give greater secu- 
 rity to the heirs of this promise, God conlirmed the 
 immutability of his counsel by an oath, “ That by two 
 immutable things, in which it was impossible for God to 
 lie, they might have strong consolation, who have fled 
 for refuge to lay hold on the hope set before them.” In 
 these divine declarations, God claims to be immutably 
 holy, faithful, righteous, just, and good ; and these im- 
 mutable moral attributes constitute the highest possi- 
 ble perfection of moral rectitude. , 
 
 3. God has made his rational creatures capable of dis- 
 cerning his 7norah as well as natural attributes. He has 
 
 ' implanted in their minds a moral sense^ by which they 
 can distinguish moral beauty from moral deformity in 
 moral characters. But can we suppose, that lie would 
 have done this, if he knew that his own moral charac- 
 ter would not bear examination He must have know n, 
 that if his rational creatures should discover any thing 
 in his heart, or conduct, which was contrary to moral 
 rectitude, it w ould dissolve their moral obligation to 
 love his character, to obey his commands, or to submit 
 to his government, and lay them under moral obligation 
 to hate him supremely. For if his /lewrMvere evil, he 
 w ould be the most odious instead of the most amiable 
 Being in the universe. His conduct in making usrom- 
 petent to judge of his moral rectitude, is complete evi- 
 dence of the perfection of his moral rectitude^ and con- 
 flrms his own declarations concerning it in his w ord. 
 
 4. God has not only made us capable of judging of 
 his moral rectitude, but commanded us to do it. “Judge, 
 I pray thee, between me and my vineyard.” “ Are not 
 
SERMON y. 
 
 77 
 
 my ways equal ? are not your ways unequal? saith the 
 Lord.” His knowledge of his own moral perfections, 
 is the only ground, upon which he can, with propriety, 
 or even safety, appeal to us in respect to his moral rec- 
 titude. And since he has made the appeal, it amounts 
 to irresistable evidence of the moral perfection of his 
 nature. 
 
 5. God has not only commanded his intelligent crea- 
 tures to judge of his moral rectitude, but has placed 
 them under the best advantages to judge. He has 
 placed them all in a state of trial, and in dilFerent parts 
 of the universe, where they have had great opportuni- 
 ties and strong inclinations, to examine his conduct 
 wnth the strictest scrutiny. All majikind have'been in a 
 state of trial in this world ; but some have been more 
 tried, than others. No men on earth, perhaps, w'ere 
 more severely tried than Abraham and Job. And their 
 peculiar trials led them to examine the hand and heart 
 of God, and to discover, if possible, some injustice, or 
 want of goodness in God. But after all their investi- 
 gations into the divine character and conduct, they 
 were obliged in conscience, to proclaim to the w^orld his 
 perfect rectitude in all his dealings towards them. The 
 angels of heaven have had much greater abilities, ad- 
 vantages, and opportunities to look into the works and 
 ways of God ; but though they have looked with the 
 greatest diligence and attention, yet they have been 
 constrained to proclaim, in the strongest terms, the 
 perfect rectitude of the divine character and conduct. 
 Isaiah heard the heavenly hosts “ cry one to another 
 and say. Holy, Holy, Holy, is the Lord of hosts ; the 
 whole earth is full of his glory . And John says he heard 
 them “ Sing the song of Moses, the servant of God, and 
 the song of the Lamb, saying. Great and marvellous 
 are thy works. Lord God Almighty ; just and true are thy 
 ways, thou King of saints.” Now, if the greatest and 
 best of God’s intelligent creatures, after their strictest 
 scrutiny of his conduct in the various parts of the uni- 
 verse, have not been able to discover the least moral 
 defect or imperfection in his character and conduct, we 
 
78 
 
 SERMON V. 
 
 may confidently believe, that he possesses the perfec- 
 tion of moral rectitude. And to close this connected 
 train of reasoning, I would observe, 
 
 6. That God has appointed a day for the very pur- 
 pose of giving all his intelligent creatures the best pos- 
 sible opportunity of judging of his moral rectitude. 
 The day of judgment is called the day of the revela-- 
 (ion of the righteous judgment of God. At that day 
 God will unfold all his own designs and conduct towards 
 all his intelligent creatures ; and their designs and 
 conduct towards him, and towards one another. When 
 all these things shall be exhibited before the minds of 
 the whole intelligent creation, God will give them the 
 best possible opportunity to know, with the highest cer- 
 tainty, w hether he has always felt and acted perfectly 
 right, in the creation, government, and redemption of 
 the world. And his prediction of this future day of de- 
 cision, affords the fullest assurance, at present, that he 
 knows the absolute perfection of his own moral recti- 
 tude. But though this be a truth of the first impor- 
 tance, and capable of being established by plain, con- 
 clusive, irresistable evidence ; and has been gener- 
 ally believed in all ages, by those who have enjoyed the 
 sacred oracles ; yet it may be a question how they came 
 to the knowledge of the moral rectitude of their great 
 Creator, and supreme Sovereign. This leads me to 
 consider, 
 
 II. How Abraham could know that God is a beinji; 
 of moral rectitude. Here I would observe, 
 
 1. That he could not know^ the moral rectitude of 
 God, by knowing what God would do, to promote 
 the highest happiness of the universe. God, indeed, 
 knew what he had designed to do to promote this great 
 and important object ; but he had not told Abraham, 
 or any other man, what he had actually designed to do. 
 Abraham could not judge of the rectitude of his moral 
 character, by knowing all his purposes, respecting the 
 whole intelligent universe. But without knowing all 
 the purposes of God, he well knew, that it was not right 
 for him to punish the innocent- 
 
SERMON y. 
 
 79 
 
 2. Abraham could not know the moral rectitude of 
 God, by knowing, that the punishing of the innocent yfovXdi 
 not promote the highest good of the universe. Tho’ 
 he knew this to be sinful and wrong ; yet he could not 
 know that it could not be beneficial in the final result. 
 For he knew, that God had, for some reason or other, 
 introduced ten thousand moral evils into the world. 
 And if moral evil committed by men might promote the 
 highest good of the universe, how could he know but 
 that moral evil committed by God, might promote the 
 same important purpose ? If it should be said, that the 
 reason, why moral evil committed by men, may pro- 
 mote the general good, is because God overrules it to 
 this end ; why may it not be said with equal propriety, 
 that God may overrule his own moral evil to serve the 
 same purpose ! How could Abraham, then, know, that 
 it would be inconsistent for God to punish the innocent 
 with the guilty, for the purpose of promoting the great- 
 est good of the universe, if he should overrule it to that 
 purpose ? But, 
 
 3. Though Abraham could not know what would be 
 right, or wrong, for God to do, either by knowing what 
 had a direct tendency to promote the highest good of the 
 universe ; or what had an indirect tendency to promote 
 that great and important object ; yet he could know 
 what was right, or wrong, for God to do, to answer any 
 purpose whatever, by knowing that riglit and wrong, or 
 moral good and evil, are founded in the nature of things. 
 Moral good, which consists in true benevolence, is 
 morally right in its own nature. And moral evil, which 
 consists in selfishness, is morally wrong in its own na- 
 ture. This mankind know to be true, not by their rea- 
 son but by their conscience. Every moral agent has a 
 moral sense, by which he is capable of distinguishing 
 right from wrong, or moral good from moral evil. The 
 child seven years old is as capable of doing this, as in 
 any period of his life. The peasant is as capable of 
 doing this, as the philosopher, and the pagan, as the 
 Christian. Benevolence is intrinsically excellent, and 
 deserves to be approved and rewarded. Selfishness is in- 
 
SERMON V. 
 
 bO 
 
 trinsically evil, and deserves to be condemned and jnm- 
 ished. Moral good is essentially the same in every 
 moral agent ; and moral evil is essentially the same in 
 every moral agent. It is the moral nature of benevo- 
 lence, that renders it morally excellent ; and it is the 
 natural tendency of benevolence to ^vomoie happiness ; 
 that renders it naturally excellent. It is the moral nature 
 of selfishness, that renders it morally evil ; and it is its 
 natural tendency to promote misery^ that renders it natur- 
 ally evil. The nature of benevolence is one thing, and 
 its tendency another. The nature of selfishness is one 
 thing, and its tendency another. The nature of benevo- 
 lence is immutable^ and cannot be altered by the Deity. 
 The nature of selfishness is immutable., and cannot be al- 
 tered by the Deity. But the tendency of benevolence, 
 and the tendency of selfishness may be altered. The 
 selfishness of Judas in betraying his master for thirty 
 pieces of silver, was a great moral evil in its own nature ; 
 but its tendency under the circumstances it was commit- 
 ted, was to promote the highest good of the universe. 
 And this holds true of all the sin in the world. For 
 God has declared that “ the wrath of man shall praise 
 him, and the remainder of wrath he will restrain.” Now, 
 it is easy to see, that it was not necessary for Abraham 
 to know, what w ould be the tendency of God’s punishing 
 the with the guilty, in order to know, whether 
 
 it would be wrong in God to do it. If it had been possi- 
 ble for him to have known, that God’s punishing the 
 innocent with the guilty, would have had a direct ten- 
 dency to promote the good of the universe, he would 
 have known, that he Avould not have done right in doing 
 it. Or had he known, that his doing it would have had 
 an indirect tendency io promote the good of the universe, 
 still he would have known that it would not have been 
 right for him to do it. He was perfectly able to judge 
 of the nature of God’s conduct, without knowing either 
 the direct or indirect tendency of it. If it were supposa- 
 ble, that benevolence should have a natural tendency to 
 promote misery ; still it Avould be morally excellent in its 
 oxen nature. Or if it were supposable, that selfishness 
 
bERx^lON V. 
 
 81 
 
 should have a natural tendency to promote happiness ^ still 
 it would be in its own nature^ morally evil. If there were 
 not an intrinsical excellence in benevolence, and an in- 
 trinsick deformity and turpitude in selfishness, it would 
 be absolutely impossible for any man to know wliether 
 he ought to exercise benevolence, or selfishness, under 
 different circumstances. Or in other words, it would 
 be impossible to see any distinction between moral 
 good and wa/z/mZ good ; more/ evil and natiircd evil. Il 
 is the nature of a voluntary exercise in a moral agent, 
 that renders it morally good, and not its tendency. And 
 it is the nature of a voluntary exercise in a moral agent, 
 that renders it morally evil, and not its tendency. Abra- 
 ham, therefore, knew the moved rectitude of God, in pre- 
 cisely the same way, that God himself knew his own 
 moral rectitude. He knew it, by knowing the intrin- 
 sick excellence of his benevolent affections ; and not by 
 the teddency of them to promote the highest good of the 
 universe. His perfect benevolence was prior, in the 
 order of nature, to his forming his great design of cre- 
 ation, and therefore the excellency of his benevolence 
 did not depend upon its tendency to create, and pro- 
 mote the good of the universe. God did not, and to 
 speak with reverence, could not discover the moral 
 excellence of his own perfect benevolence, by its ten- 
 dency to do good ; for its moral excellence actually 
 existed before he had determined to do good. And it 
 is equally true, when one of our sinful race becomes 
 truly benevolent, he discovers it by the nature of the 
 exercise, and not by its tendency to do good. Men often 
 do that from selfishness., w'hich under present existing 
 circumstances, has a tendency to do good. And on 
 the other hand men often do that from true benevolence^ 
 which under present existing circumstances tends to 
 do evil. But who will say, that the moral excellence of 
 benevolence is destroyed by producing an unintended, 
 and undesirable effect ? Or who will say that the moral 
 deformity and turpitude of selfishness is destroyed, by 
 producing an unintended, but desirable effect } If the 
 moral nature of benevolence cannot be determined in 
 11 
 
SERMON V. 
 
 one case, by its eliect, it cannot be determined in any 
 other case by its effect. And if the moral nature of 
 selfishness cannot be determined in one case, by its ef- 
 fect, it cannot be determined in any other case by its 
 edect. No case can be mentioned, nor conceived, in 
 which the moral nature of any free volijntary exercise 
 of the mind can be determined by the good or evil ef- 
 fect produced. It is absurd, therefore, to suppose, that 
 the moral excellence of virtue consists in its tendency 
 to produce happiness, or that the moral evil of sin con- 
 sists in its tendency to produce misery. They are 
 both founded in the nature of things. The one is mor- 
 ally excellent in itself considered ; and the other mor- 
 ally evil in itself considered, witliout any regard to the 
 cause that produces them, or the effect that follows 
 from them. This Abraham knew, and consequently 
 knew, that it would be totally inconsistent with the 
 moral rectitude of God, to punish the righteous with 
 the wicked. He judged so not from the unknown con- 
 sequences of God’s punishing the innocent, but from 
 the well known nature of punishing the innocent. He 
 knew', that it was as morally impossible for God to 
 punish the innocent, as it was for him to lie, or to do 
 any other iniquity : And every other man in the w orld 
 would have judged as Abraham did. 
 
 IMPROVEMENT. 
 
 1. If God be a beingof moral rectitude, then he can 
 never do evil, that good may come. His benevolence 
 is under the constant and infallible guidance of his 
 moral rectitude. It is morally impossible that he 
 should do w hat is wrong in the nature of things, to pro- 
 mote his owm felicity or the felicity of any of his crea- 
 tures. If it w ere possible for him to see, that by speak- 
 ing any thing false, or by doing any thing unjust, he 
 could promote the highest good of the universe for ev- 
 er, his moral rectitude would render it morally impos- 
 sible for him to do any such act, which is in its own na- 
 ture wrong. It is upon this ground alone, that the in- 
 
SERMOX V. 
 
 83 
 
 dpired writers assert, that God cannot lie ; that it is 
 impossible for him to lie ; and that there is 7io unrighteous- 
 ness in him. Thouo;h he can overrule the sins of oth- 
 ers to promote his own blessedness and the general 
 good of the universe; yet he cannot destroy the crim- 
 inality and ill desert of sinners, and cause them to 
 become innocent. And though it were naturally pos- 
 sible for him to overrule a sinful action in himself to 
 promote the highest good of the whole universe ; yet he 
 could not destroy the criminality and guilt of that ac- 
 tion, and consequently it is morally impossible, that he 
 ever should do a sinful action, to answer any purpose 
 whatever. But if the criminality of a sinful action con- 
 sisted in its mere tendency to promote misery and not 
 in the ?iature of it, it is dilficult to see why he could not 
 do iniquity, and overrule it for his owm glory, as well as 
 he can sufTer his creatures to do iniquity, and over- 
 rule it for his own glory ; for he could alter the ten(lei4‘^ 
 cy of his own sin as easily, for aught we know, as he 
 can alter the tendency of sin in his creatures. But since 
 his moral rectitude consists in the nature of his pure 
 benevolence, and not in its tendency to do good, it is 
 morally Impossible, that he should do evil that good 
 may come. His moral rectitude perfectly governs his 
 boundless benevolence an’d Almighty powe)\ so that he can 
 no more do evil, than he can cease to be. He cannot 
 punish the innocent with the guilty. He cannot break 
 his promises. He cannot punish one of his creatures 
 for the sin of another. And he cannot injure the least 
 of his rational creatures, to promote the happiness of 
 all the rest. His moral rectitude binds him, in all ca- 
 ses, to do right. 
 
 2. If God be a being of moral rectitude, then he can 
 never approve of his creatures doing evil, that good 
 may come. Though he has given them abundant evi- 
 dence in his word and providence, that he does over- 
 rule all the evil they commit, for his own glory, and 
 for the good of the universe ; yet he has never given 
 them the least reason to believe, that'he approves 
 oftheir doing evil. I know Ihey have endeavoured to 
 
bERMOM 
 
 justify themselves in doing evil, because he has let 
 them know, that he will overrule it for his own glory. 
 But the apostle sharply rebukes them for pretending 
 to draw this inference from his overruling ^their sin for 
 his own glory and the good of his holy creatures. He 
 asks, “ VVhat if some did not believe ? shall their un- 
 belief make the faith of God without effect? God for- 
 bid : yea, let God be tnie^ but every man a liar: as it is 
 written, that thou mightest be justified in thy sayings, 
 and mightest overcome when thou art judged. But if 
 our unrighteousness commend the righteousness of God, 
 what shall we say? Is God unrighteous who taketh 
 vengeance ? (I speak as a man)” or an objector ; “ God 
 forbid: for then how shall God judge the world ? For 
 if the truth of God hath more abounded through my 
 life unto his glory ; why yet am 1 also judged as a sin- 
 ner ? and not rather, (as we be slanderously report- 
 ed, and as some affirm that we say,) Let us do evil that 
 good may come? whose damnation is just.” The 
 apostle here does not deny, that he had said that God 
 would overrule the unrighteousness of men to his 
 own glory, but he denies, that he had ever taught that 
 sinners might do evil that good may come, or that 
 God could not or would not punish them for all their 
 unrighteousness. For he says their damnation would 
 be just, and God would be unjust, if he did not condemn 
 and punish them according to their ill desert. 
 
 3. If God be a being of moral rectitude ; then he 
 will not punish the finally impenitent the less, on ac- 
 count of the good they have done in the world. It 
 cannot be denied, that sinners have done a great deal 
 of good in the w orld. The builders of the ark did a 
 great deal of good in building it. They were the 
 means of saving the human race from utter destruc- 
 tion. Bui this was no reason w hy they should not per- 
 ish after they had built it. The utility of their con- 
 duct did not alter the nature of their sins, nor diminish 
 their desert of everlasting punishment. Judas did a 
 great deal of good by betraying Christ. He w as in- 
 strumental of promoting the salvation of all that will 
 
SERMON y. 
 
 85 
 
 ever be saved. But this did not alter the nature of 
 his sin, nor diminish, in his own view, his just desert 
 of endless perdition. Joseph’s brethren did a great 
 deal of good, by selling him to the Egyptians. But 
 this did not alter the nature of their malevolence, or 
 diminish their criminality, in their own view, or in the 
 view of God. If sinners do prophecy, work miracles, 
 preach the gospel, and do ever so many things, which 
 promote the glory of God and the good of others, still 
 the selfishness of their conduct remains the same, and 
 deserves the same punishment, that it would have de- 
 served, if no good had followed from it. Accordingly, 
 Christ informs sinners, that their plea of having done 
 good in the world, will be of no avail to prevent their 
 final condemnation to eternal punishment, at the last 
 day. This is a sentiment which sinners are very loth 
 to believe, and if they do believe, they heartily op- 
 pose it. They choose to judge of their own conduct 
 contrary to the dictates of their own conscience, and 
 contrary to the plain declarations of scripture. But 
 if they are ever saved, they will cordially acknowl- 
 edge, that their best services deserved eternal punish- 
 ment. 
 
 4. If God be a being of moral rectitude, then it is 
 morally impossible, that he should ever injure any of his 
 creatures. They are extremely apt to think, that he 
 often injures them, both by withholding good, and in- 
 dicting evil. But he never withholds good from any 
 creature, only when his moral rectitude requires him 
 to do it. He is good unto all, and his tender mercies 
 are over all his works He feels perfectly benevolent 
 towards all his enemies, and does them all the good, 
 that he can do them consistently with his immutable 
 rectitude. He causes his sun to rise and his rain to 
 fall upon them, and gives them as large a portion of the 
 good things of life, as he can consistently. So that he 
 never can injure them, by withholding any good tiling 
 from them, which his perfect rectitude permits him to 
 bestow. Nor can he injure them, by indicting more 
 pain or misery upon them, than they justly deserve. 
 
86 
 
 SERMON V. 
 
 Though millions of mankind are every day suHering 
 extreme pains and calamities ; yet not one of them has 
 any just ground to complain, or even to think hard 
 of God, on account of the evils he suffers, and though 
 many myriads of the spirits in prison, are constantly 
 suffering the weight of God’s wrath ; yet they have no 
 just ground to complain, or even to think hard of God. 
 A proper sense of the moral rectitude of God, in the 
 government and disposal of his creatures, and a cordial 
 reconciliation to it would silence every munnur and 
 complaint in the minds and mouths of this rebellious 
 world. And it is nothing but a firm belief of the mor- 
 al rectitude of God, and a cordial approbation of it, 
 that does now% and always will prevent all murmurs and 
 complaints in heaven, in the view of the damned. 
 I'hough the effects and consequences of his immuta- 
 ble moral rectitude, are unspeakably dreadful ; yet the 
 moral rectitude from which 'they flow, is supremely 
 amiable, and deserves the approbation and praise of 
 all holy beings, and will induce them to sing alleluia, 
 in the view of it to all eternity. They will rejoice, 
 that the righteous Lord has loved, and done righteous- 
 ness. 
 
 5. If God be a being of moral rectitude ; then all the 
 objections which have been made orcanbemade against 
 his conduct are altogether groundless. For he has 
 always acted agreeably to the moral rectitude of his 
 nature. If it be said, that it was w rong for God to de- 
 termine to save some, and not all mankind, before the 
 foundation of the world ; there is no just foundation for 
 the objection. If indeed he had determined to 
 a part of mankind, w ho w^ere innocent ; this w^ould have 
 been a solid ground of objection. But he did not de- 
 termine to do this ; he only determined to punish a 
 part, and not all w ho were guilty. And who can say, 
 that there is any injustice in such a determination 
 
 If it be said, that God does not make a proper dis- 
 tinction between good and bad men in this world; the 
 objection is groundless, because he treats them all bet- 
 ter than any of them deserve. 
 
SERMON V. 
 
 87 
 
 It’ it be said, that it is wrong for God to punish 
 men for doing that, which he enables them by his uni- 
 versal influence over their minds to do; the objection 
 is groundless, because he does not punish them if they 
 are not guilty ; but if they are guilty, then they deserve 
 to be punished, and he does right in punishing them. 
 They know, that they act freely under his influence, 
 and consequently when they do wrong, it is because 
 they choose to do wrong, and such a sinful choice, de- 
 serves to be condemned and punished, they themselves 
 being judges. Sinners often condemn themselves as 
 Judas did, and Joseph’s brethren did, for doing that 
 which God enabled and disposed them to do to pro- 
 mote his own glory. Since God always acts agreeably 
 to the moral and immutable rectitude of his nature, he 
 ahvays acts right, and never gives the least ground of 
 'just complaint, in any part of his conduct towards his 
 rebellious and murmuring creatures. 
 
 6. Since God is a being ol" perfect moral rectitude, 
 all his works will eventually praise him. They will 
 deserve and receive the approbation and praise of all 
 his holy creatures. They will discover not only the 
 wisdom and goodness of the divine character dis- 
 played in them, but the perfect rectitude of the divine 
 conduct. Without the discovery of God’s moral rec- 
 titude, there could be no just foundation to praise 
 him for any or all his works. This is the reason, why 
 the great works of Nebuchadnezzar, Alexander, and 
 the Caesars, will eventually lose all their praise. 
 They never had, nor displayed any moral rectitude in 
 all they did, and consequently all they did will final- 
 ly redound to their everlasting reproach, and self 
 condemnation. But the works of God will shine 
 brighter and brighter to all eternity, and afford new 
 arguments of gratitude and praise to all the hosts of 
 heaven. 
 
 7. If God be a being of moral rectitude ; then the 
 weight of his wrath will be insupportable to the 
 finally miserable. They will know, that he does not 
 punish them from malice, revenge or malevolence. 
 
88 
 
 SERMON V. 
 
 but from true, pure, disinterested benevolence and 
 justice. This will add an emphasis to their punish- 
 ment, which they cannot support. They must sink 
 under it, though they bid defiance to it before it 
 comes. It is a fearful thing to fall into the hands 
 of a holy God. Unspeakably more fearful than if 
 he were not holy. No selfish creature, perhaps, would 
 punish his worst enemies for ever. Satan would not. 
 His malice may be satiated ; but moral rectitude can 
 never be satisfied, without giving sinners a just re- 
 compense of reward. 
 
 8. If God be a being of moral rectitude ; then it is 
 the immediate and important duty of sinners to be- 
 come reconciled to him. He has never done them 
 any injury, but has alwmys done them good. They 
 have never had any reason to hate and oppose him. 
 But they have always had good reasons to love and 
 serve him. And they must become reconciled to 
 him, or he will be obliged by the rectitude of his 
 nature to punish them forever. He now invites them 
 to be reconciled ; he now^ commands them to be re- 
 conciled ; and he now threatens to destroy them, if 
 they finally refuse to be reconciled to him upon his 
 own gracious terms. 
 
 Finally, if God be a being of moral rectitude, then 
 allh is cordial friends are safe. They are the righteous, 
 whom he will not destroy with the wicked. He has 
 promised them eternal life, and his faithfulness cannot 
 fail. They are safe amidst all the evils and calami- 
 ties which fall upon the wickpd w orld in this life. 
 Abraham w as safe, while he stood a solemn spectator 
 of the destruction of Sodom and Gomorrah. Saints 
 are safe, while thousands fall on their right hand and 
 on their left, and sink down in endless darkness and 
 despair. And though they may suffer many fiery 
 trials in their way to heaven, as Abraham did, yet 
 they w ill soon come out of great tribulations, and sit 
 down with Abraham, Isaac and Jacob in the kingdom 
 ofglory. Amen. 
 
SERMON VI. 
 
 THE GOODNESS OF GOD. 
 
 PSALM cxix, 68. 
 
 Thou art good and doesi good 
 
 L)A\td was early and intimately acquainted witL 
 God. From his youth he delighted to contemplate 
 upon the works and ways of God, and to trace all 
 secondary causes to the first and supreme cause. 
 AVhile he watched his flocks by night, and surveyed 
 the shining orbs above, his pious heart led him to ex- 
 claim in the language of joy and praise, “ The heavens 
 declare the glory of God and the firmament shovveth 
 his handy work.” He had an eye to see God in the 
 works of providence as well as in the w orks of crea- 
 tion. And the longer he observed the divine conduct 
 towards himself and towards the rest of mankind, the 
 more he was convinced of the goodness of God. He 
 was able to say, from his own experience and obser- 
 vation, in his nearest approach to God, “ Thou art 
 good, and doest good.” The plain import of these 
 words is. 
 
 That God’s goodness moves him to do good. 1 shall, 
 
 I. Describe the goodness of God ; and, 
 
 II. Show^ that it moves him to do good. 
 
 I. The first thing is, to describe the goodness of 
 God. 
 
 Goodness is the same in God as in man. In man it 
 comprizes every amiable, moral quality of the heart, 
 and signifies the same as general benevolence, which 
 is the essence of every virtuous or holy affection? 
 There are benevolent and selfish affections ; goodness 
 consists in benevolent affections, and badness in selfish 
 
 12 
 
90 
 
 SERMON VI. 
 
 ones. God is love, and all his goodness consists in 
 love ; which is something entirely distinct from his 
 power, or knowledge, or any other natural perfection. 
 It is his heart. Goodness in every moral being lies in 
 his heart, and consists in benevolent affections. But 
 though the goodness of God lies in his heart, and con- 
 sists in benevolent alfections ; yet, in various respects, 
 it is superiour to the goodness of all other beings. 
 For, 
 
 1. His goodness is absolutely and free from every 
 
 thing of a selfish or sinful nature. Though some men 
 are really good in this life, yet their goodness is mix- 
 ed with a great deal of evil. Their benevolent affec- 
 tions do not flow in a constant, uninterrupted stream ; 
 but are often obstructed by unholy and unfriendly af- 
 fections. They do not always feel the same love to 
 God, nor the same love to man. Their hearts are 
 composed of discordant and diametrically opposite 
 exercises. Their goodness is like the morning cloud 
 and early dew, which soon vanisheth away. But the 
 goodness of God is constant, uninterrupted, and entire- 
 ly free from every discordant affection. INo selfish 
 feeling ever existed in his heart. His heart is all 
 goodness, and full of holy, kind, and benevolent affec- 
 tions. He is in scripture called the Hol^ One. His 
 holiness consists in his goodness, and his goodness is 
 without the least alloy, or impure mixture of unholi- 
 ness, unrighteousness, injustice, or malevolence. 
 
 2. His goodness is not only pure., but permanent. 
 The immutability of his goodness results from the 
 immutability of his existence and natural attributes. 
 His existence is immutable, because it is necessary 
 and independent, and his power, knowledge, and wis- 
 dom are equally independent and necessary. And 
 since his existence and all his natural attributes are 
 immutable, we cannot see any cause or reason for any 
 change in his goodness. All created beings are de- 
 pendent in respect to their existence and all their nat- 
 ural powers and faculties ; therefore we can easily 
 conceive, that after they have possessed pure good- 
 
SERMON VI. 
 
 HI 
 
 ness, they may become partially, or totally destitute of 
 it. There is nothing incredible in the account we 
 have of the angels, who kept not their first estate. 
 Though they were created perfectly holy and good ; 
 yet they might lose their perfect goodness, and be- 
 come entirely sinful. There is nothing incredible in 
 the first apostacy of our first parents. Though they 
 were formed in the moral image of their maker, and 
 were possessed of a pure heart ; yet they were depen- 
 dent lor the continuance, as well as for the first exis- 
 tence of their moral rectitude. But we cannot con- 
 ceive of any thing either ivithout^ or within a self exis- 
 tent and independent being that should be a cause of 
 intercepting, diminishing or destroying his goodness. 
 We may, therefore, justly conclude, that his goodness 
 is permanent and immutable as his existence. David 
 expressly declares, that his goodness is unchangeable 
 and everlasting. In the hundred and thirty-sixth psalm, 
 he devoutly and gratefully cries, ‘‘ O give thanks unto 
 the Lord; for he is good : for his mercy endureth for 
 ever.” And he repeats the declaration more than 
 twenty-five times in this psalm. In the fifty-second 
 psalm, he expressly asserts, “The goodness of God 
 endureth continually.” And to the friends of God he 
 says, “ Enter into his gates with thanksgiving, and in- 
 to his courts with praise : be thankful unto him, and 
 bless his name. For the Lord is g-ooc/ .* his mercy is 
 everlasting : and his truth endureth to cdl generations.''' 
 His faithfulness cannot fail, because his goodness can- 
 not fail, and both are permanent and immutable, as 
 ' his necessary and eternal existence. 
 
 3. His goodness is universal as well as pure aadi per- 
 manent. The goodness of men and angels is limited. 
 It cannot extend any further than their knowledge 
 extends, and their knowledge is very imperfect. But 
 God’s knowledge is universal and unbounded. He 
 knows himself and all his creatures, whether rational, 
 or irrational, and regards them all with a benevolent 
 and impartial eye. He is good to the just and to the 
 unjust, and to the meanest creature in the air, the 
 
92 
 
 ijEKMON VI. 
 
 earth, and the ocean. He is good to the fowls ot’hea- 
 - ven, the beasts of the earth, the fish of the sea, and 
 to every living creature. He sees them all at one 
 intuitive, comprehensive tiew, and feels truly benevo- 
 lent to them all. He is, strictly speaking, “ good unto 
 all ; and his tender mercies are over ali his works.” 
 He stands in the same relation to all his creatures, and 
 feels the same kind of benevolent affections towards 
 (hem all. His goodness pervades and fills the uni- 
 verse. 
 
 4. His goodness is perfect in degree, as well as in 
 purity, permanency, and universality. His goodness 
 bears proportion to all his other attributes. His be- 
 nevolent feelings as much surpassHhe benevolent feel- 
 ings of any or all his creatures, as his power, his 
 knowledge, and his wisdom surpasses theirs. He loves 
 with all his heart, with all his mind, and with all his 
 strength. In this respect there is none good but God. 
 His goodness, in point of strength and ardour, is infi- 
 nitely superiour to the goodness of any benevolent 
 creature in the universe. Yea, there is a greater 
 amount of goodness in one exercise of his benevolence, 
 than in all the benevolent feelings of all benevolent 
 creatures, through every period of their existence. 
 He loves his creatures infinitely more, than they ever 
 did, or ever will love him, or one another. I now 
 proceed to show, 
 
 n. That the goodness of God moves him to do 
 good. The psalmist ascribes the goodness of his 
 conduct to the goodness of his heart. “ lliou art 
 good, and doest good.’’ It is the heart that moves ev- 
 ery intelligent being to act. A good heart cannot fail 
 to move a good being to do good. We have shewn 
 that God is a good being, and his heart governs all the 
 other jterfections of his nature, and lays him under a 
 moral necessity of employing all his knowledge, wis- 
 dom, and' power to gratify his benevolent desires. 
 Though the heathen philosophers, and many other 
 learned men, have been ready to imagine, that an eter- 
 nal, independent, and perfectly happy being would 
 
SERMON VI. 
 
 1>3 
 
 have no possible motive, to act, or produce any effect ; 
 yet it is much easier to conceive of his activity, than 
 of his inactivity. Goodness, or pure benevolence is 
 the most active principle in nature. We cannot con- 
 ceive how an infinitely powerful and intelligent being, 
 possessed of perfect benevolence, should never em- 
 ploy his wisdom and power to answer any benevo- 
 lent purpose, or how God should exist from eternity to 
 eternity, without displaying his great and glorious at- 
 tributes in doing good. This then leads me to ob- 
 serve, 
 
 1. The goodness of God must have moved him to 
 form, before the foundation of the world, the best pos- 
 sible method of doing the greatest possible good. His 
 goodness must have moved him to employ his wisdom 
 in the best possible manner. And it is the proper 
 province of wisdom to form wise designs ; that is, to 
 devise the best ends, and the best means to accom- 
 plish them. The wisdom of God enabled him to dis- 
 cover, among all possible modes of doing good, that 
 which w as absolutely the best, and his perfect good- 
 ness disposed him to adopt tliat best mode of opera- 
 tion. Divine goodness laid the divine being under a 
 moral necessity of forming all his purposes of doing- 
 good as early as possible. When he saw what was 
 best for him to do, he was morally obliged to do it ; 
 and he could no more negleet to determine to do all 
 that his infinite wisdom saw best to be done ; than he 
 could cease to be perfectly wise and good. Not to 
 determine to do the greatest good, when he clearly 
 saw what it was, would have been inconsistent with 
 his perfect rectitude. As the goodness of God must 
 have moved him to act ; so it must have moved him to 
 determine to act in the w isest and best manner, or to 
 do the greatest good. There being no defect in his 
 wisdom, nor in his goodness, nor in his power, these 
 perfections united must have moved him to devise, 
 fix, and determine, the best possible w ay of doing the 
 greatest good. It was impossible for God, who was 
 perfectly wise and good, to devise and adopt a plan of 
 
94 
 
 SERMON ri. 
 
 operation, wtiich was not the best that could be devis- 
 ed and adopted. For the least defect or imperfection 
 in the divdne purposes would argue a natural or moral 
 defect in his character. So that we may safely con- 
 clude, that the perfect, immutable, and universal 
 goodness of God did actually move him, to devise and 
 adopt the best possible method of doing the greatest 
 possible good, before the foundation of the world. 
 
 2. The perfect goodness of God must have moved 
 him to bring into existence the best possible system of 
 intelligent creatures. It must have moved him to give 
 existence to the best number of beings. The number 
 could not be infinite, but must be limited. And in the 
 limitation, there was room for the display of perfect 
 wisdom and goodness, to devise and fix upon the best 
 possible number. He must have fixed the exact num- 
 ber of angels, of men, and of animals, as well as the 
 exact number of the heavenly luminaries and material 
 objects. He must have determined what variety there 
 should be in the natural and moral qualities of the mor- 
 al system to make it the most perfect. And he must have 
 determined to make just such a natural and moral 
 world as he has actually made. 
 
 3. The goodness of God continually moves him to 
 exert his pow er and w isdom in governing all his crea- 
 tures and all his works, in the wisest and best manner. 
 His perfect goodness makes him the most active being 
 in the universe. He is neither weary, nor faint. He 
 never slumbers nor sleeps. He constantly does all 
 that it is necessary for him to do, in order to govern the 
 whole creation in the wisest and best manner. He is 
 actively concerned in all the good that is done in every 
 part of the universe. He guides the hands and hearts 
 of all his creatures in all the good they do, w hether 
 intentionally, or unintentionally. Notw^ithstanding 
 the stupidity, ingratitude, and disobedience of multi- 
 tudes of his intelligent creatures, his goodness prompts 
 him to pour down the blessings of his providence 
 upon them in constant and copious streams. He sat- 
 isfies the desires of every living creature, and fills the 
 
SERIMON VI. 
 
 95 
 
 mouths of all mankind with food and gladness. He 
 bestows as many and as great favours upon this sinful 
 world, as it is morally possible for him to bestow. 
 He treats every individual creature as well as the 
 good of his great system will allow. His impar- 
 tial goodness leads him to regard the whole more 
 than a part, and to govern individuals in subser- 
 viency to the good of his w hole family in heaven and on 
 earth. Though the goodness of God moved him to 
 do great good in the works of creation; yet it has 
 moved him to do unspeakably more good in the w orks 
 of providence. He has been doing good every mo- 
 ment in every part of the universe, tor nearly six thou- 
 sand years ; nor is there a rational, nor irrational crea- 
 ture that has ever existed, but has felt the influence of 
 his universal and constant goodness. But it may be 
 further observed, 
 
 4. That the perfect goodness of God must move 
 him, to make the intelligent universe as holy and hap- 
 py as possible, through the interminable ages of eter- 
 nity. He wall do as much good to his creatures, as it 
 is possible in the nature of things that he should do. 
 His power and wisdom wall always be under the influ- 
 ence of his permanent, immutable, and universal 
 goodness. He wall never be less able, or less dispo- 
 sed to do good, in time to come, than in time past. 
 He has formed the best plan to do good for ever, and 
 he is able to do all the good that he has determined to 
 do from eternit 3 a He has all his creatures under his eye 
 and under his control, and wall employ them all, to 
 promote the general good of the universe. God can 
 no more cease to do good, than he can cease to be 
 good ; and he tan no more cease to be good, than he 
 can cease to exist. The good he has done bears no 
 more proportion to the good he will do, than time bears 
 proportion to eternity. He means to make all his 
 goodness pass before the eyes of all his intelligent 
 ereatures. Angels and men wall be as capable of 
 enjoying holiness and happiness after the end of the 
 world, as they were before, and God will be as able. 
 
96 
 
 I 
 
 SERMON \I. 
 
 and as much disposed lo make them hoi}' and happ^ , 
 after that period as before ; therefore, as long as his 
 boundless power and goodness remain, we may be 
 certain, they will be incessantly and perpetually 
 employed in augmenting the holiness and happiness 
 of the blessed inhabitants of heaven. And who can 
 conceive to what a height of felicily God can and will 
 raise the objects of his complacency and delight, in 
 future and eternal ages ! Thus it appears from the na- 
 ture and permanency of divine goodness, that God 
 must make the intelligent universe as holy and happy 
 as their natures will admit, through every period of 
 their interminable existence. This important and 
 consoling truth is not supported by fine spun reason- 
 ings, but is demonstrated by the immutability of the 
 existence and perfections of God. 
 
 1 now proceed to the improvement of the subject 
 and observe, 
 
 1. The goodness of God is discoverable by the light 
 of nature. It is a question, which has been frequent- 
 ly and warmly agitated, whether the goodness of God 
 can be discovered by the icorks of God, without his 
 word. But if God be not only good, but docs good ;'then 
 we may fairly conclude, that his goodness may be dis- 
 covered by his works alone, without the aid of divine 
 revelation. It is a common and infallible maxim, that 
 actions speak louder than words. The goodness of men 
 is more clearly and certainly discovered by their con- 
 duct., than by their declarations. It is true, that detached 
 parts of their conduct may be ambiguous or doubtful, 
 and their actions may appear better than they are ; 
 but this is because we cannot always know from 
 what motives they act. But taking the whole of their 
 conduct together, it affords the highest evidence we 
 can have of their goodness ; certainly much higher, 
 than any declarations they can make. But if it be true, 
 that God is good, and his goodness governs all his con- 
 duct; then tiis conduct is the highest possible evi- 
 dence ol his pertect goodness. His ivord is only an 
 evidence of his goodness, aj}er\\\'^ goodness has been 
 
iERMON VI. 
 
 97 
 
 demonstrated by his works. After we have demon- 
 strated, that God is good by his works., then we 
 know that he speaks the truth in his word, when 
 he declares that he is good ; but before w^e have demon- 
 strated by his works., that he is good, we cannot know 
 that he speaks the truth, when he tells us in his 
 w^ord that he is good. It is not only true, that the 
 goodness of God may be discovered by his works, but 
 it is true, that his goodness cannot be discovered in any 
 other way, either in this w'orld or in the world to 
 come. For, if the evils in this world be an argument 
 against his goodness, greater evils in another world 
 will be stronger arguments against it. It is said by 
 those, who deny, that the goodness of God can be dis- 
 covered by his works in this world, that we do not 
 know how he will treat mankind in a future state, with- 
 out the aid of the bible ; he may, notwithstanding his 
 apparent goodness towards them in this life, annihilate 
 them, or make them perfectly miserable. But we can- 
 not know the contrary to this merely by his word ; for 
 though he has promised to make some of them happy; 
 yet we cannot know that he will fulfil his promise, with- 
 out knowing by his w^orks, that he is perfectly and 
 immutably good. The works of God, therefore, afford 
 us the first and most infallible evidence, that God is 
 good. Accordingly, the apostle asserts, that all the 
 nations of the earth may discover the goodness of God 
 by his works, and are inexcusable, if they do not. He 
 says, “ because that wTich may be known of God is 
 manifest in them that is, the heathens, “ for God hath 
 it unto them. For the invisible things of him 
 from the creation of the world are clearly seen, being 
 understood by the things that are made, even his 
 eternal power and Godhead ; so that they are without 
 excuse.” It is not for wmnt of evidence, by the works 
 of God, that the pagan world have not discovered the 
 being and goodness of the only living and true God, 
 but because of their moral depravity, and their crimi- 
 nal stupidity arising from it. All men might discover 
 the goodness of God, which he is daily and constant- 
 13 
 
98 
 
 SERMON Vr. 
 
 ly acting out before them, if they would critically and 
 impartially attend to his ivorks^ which afford the high- 
 est possible evidence he can give them of his goodness* 
 either in this life, or the next. 
 
 2. If God always acts under the influence of pure, 
 permanent, universal, and perfect goodness ; then all 
 the objections, that ever have been made, or ever can 
 be made, against any part of his conduct, are ob- 
 jections against his goodness, which must be alto- 
 gether unreasonable and absurd. Our eyes must be 
 evil, if we object against God, because he is good. 
 But if we object against any part of his conduct, we 
 object against his goodness ; for w hatever he has done, 
 he has been moved to do, by his pure and perfect 
 goodness. It is as certain that his w hole conduct 
 is good, as that his whole heart is good. So that 
 W'e cannot object against a single instance of his con- 
 duct, w ithout virtually objecting against his goodness. 
 This will appear, if we distinctly consider any objec- 
 tions W'e have ever formed against any part of his con- 
 duct. 
 
 If we object against his forming any or all his pur- 
 poses from eternity, w^e object against his goodness; 
 for his goodness required him to form his purposes as 
 soon as his perfections enabled him to form them, or 
 as soon as he knew what was best for him to do. But 
 his essential knowledge enabled him to know what 
 w^as best for him to do from eternity ; and w hen he 
 knew^ this, he could not consistently with his perfect 
 knowledge and goodness, delay forming all his purpo- 
 ses, because there could be no reason for his delaying; 
 and to delay without reason must have been contrary 
 to his perfect rectitude. He acted under the influence 
 of his perfect goodness in forming his purposes 
 from eternity ; and in forming just such purposes as he 
 did form. We cannot therefore object against his 
 forming his purposes from eternity, nor against any 
 purposes he did then form, without objecting against 
 bis goodness; for his whole conduct in forming his pur- 
 poses was the genuine fruit of his unerring wisdom. 
 
I 
 
 SERMON \\. 
 
 99 
 
 guided by his pure, impartial, and universal benevo- 
 lence, which ought to be loved and approved by every 
 I intelligent creature. 
 
 1 If we object against God’s conduct in placing Ad- 
 I am as the publick head of mankind, and suspending 
 : their moral character upon the condition of his perfect 
 
 f obedience, we object against his goodness, which mov- 
 ' ed him to place Adam and his posterity in such a crit- 
 ical and dangerous state. God might have determin- 
 I ed, that each individual of the human race should have 
 been placed as the angels were, without any publick 
 ; head, whose single act should so deeply affect millions 
 , and millions of others. But his perfect goodness mov- 
 ‘ ed him to appoint Adam to be the publick head of all 
 
 • his posterity, that by one man’s disobedience, many 
 should be made sinners. And since divine goodness 
 
 : determined this important event we cannot have the 
 
 least reason to object against it. — If we object against 
 God’s agency in governing the hearts and conduct of 
 mankind in the manner he does, we object against his 
 goodness. F or every act of his government is an act of 
 pure goodness, which seeks the highest good of the 
 universe. He could, if he pleased, make every one of 
 mankind act entirely right, and prevent every one from 
 acting WTong; and it is owing to his goodness, that he 
 does not govern the moral w orld in this manner. He 
 could have prevented all natural and moral evil from 
 coming into the world, if he had pleased; and he 
 could now banish all natural and moral evil from the 
 world, if he pleased. But his perfect and universal 
 goodness moves him to overrule both natural and mor- 
 ‘ al evil, for the, benefit of the universe, and wdio can 
 
 ■ object against it, without objecting against his good- 
 
 ness } 
 
 If we object against his saving one person, and de- 
 j stroying another, according to his original purpose, 
 which he purposed in Christ Jesus, w^e object against his 
 goodness. For it wms pure, perfect benevolence, w^hich 
 moved him to form all his purposes of special grace. 
 
 * If we only admit the perfect goodness of God, and 
 
100 
 
 SERMON VI. 
 
 believe that he always has acted, and always will act 
 under the influence of it, it Avill be impossible for any 
 of mankind, or for any other intelligent creatures, to 
 see the least ground to object against a single instance 
 of God's conduct in forming and executing his original 
 and eternal purposes. The plain and important truth, 
 that God is perfectly and immutably good, and al- 
 ways acts under the influence of perfect goodness, 
 solves all the apparent darkness and difficulties in both 
 the natural and moral world, and completely removes 
 the ground of every objection, that ever has been, or 
 ever can be made against the conduct of God in any 
 of his works of creation, or providence or redemption. 
 
 3. If God always acts under the influence of his 
 pure, permanent, universal goodness ; then no crea- 
 ture in the universe ever has had, or ever will have 
 any just cause (o murmur or complain, under the dis- 
 pensations of providence. Thougli mankind are born 
 to trouble, as the sparks fly upward ; and though God 
 does inllict many and great evils upon the children of 
 men ; yet he never afflicts willingly, or grieves them. 
 It is only, if need be, or some good end may be an- 
 swered by it. He treats all his creatures as well, as it 
 is morally possible for him to treat them ; and with this, 
 every one ought to be completely satisfied. All men 
 have constant occasion to rejoice, that the Lord reign- 
 eth, and that their times are in his holy and benevolent 
 hands. This good men have believed; and they have 
 acted accordingly. Who ever suffered greater, more 
 complicated, and more unexpected calamities than Job 
 did ; but in the depth of his afflictions he said, The 
 Lord hath given and the Lord hath taken away ; bles- 
 sed be the name of the Lord.” He viewed all his suf- 
 ferings as coming from the wisdom and goodness of 
 God, which removed every murmuring thought, and 
 produced cordial and unreserved submission. And the 
 primitive Christians lived in the lively faith of the per- 
 fect goodness of God in all the dealings of his provi- 
 dence towards them, which gave them entire satisfac- 
 tion under all the evils they suffered. They could sin- 
 
SERMON VI. 
 
 101 
 
 cerely say of themselves, “ As dying, and behold, we 
 live; as chastened, and not killed; as sorrowful, yet 
 always rejoicing; as poor, yet making many rich ; as 
 having nothing, yet possessing all things.” The pater- 
 nal goodness of God is a perpetual source of consola- 
 tion toallhis children while they are passing through all 
 the fiery trials, which fall to their lot in this preseiit evil 
 world. When God’s ancient people complained, that 
 his ways were not equal, he appeals to their own con- 
 sciences to justify his conduct, and condemn their own. 
 “ Are not my ways equal ? are not your ways unequal ?” 
 God tills the earth with his goodness, and acts it out 
 in every dispensation of his providence towards every 
 individual of the human race, which ought to remove 
 every murmur and complaint, fill every heart with 
 gratitude, and every mouth with praise. Hence says 
 the apostle to every one with great propriety, “■ Rejoice 
 ever more ; and again I say, rejoice.” 
 
 4. If God be universally and perfectly good, and 
 abvays acts under the intluoncc of his immutable 
 and perfect goodness ; then it is owing to the knowl- 
 > edge, and not to the ignorance of sinners, that they 
 hate God. They are called haters of God, and are said 
 to have “a carnal mind which is enmity to God, and 
 not subject to his law, neither indeed can be.” Some 
 ascribe all their enmity and opposition to God to their 
 ignorance of his true character. They say no man 
 can know the great and amiable character of God, 
 and at the same time hate him. This would be true, 
 if their hearts were holy and benevolent ; but their 
 hearts are entirely selfish, and selfishness is diametri- 
 cally opposite to pure, holy, perfect benevolence. 
 And therefore the more they know of God, the more 
 their hearts rise against him, and hate every part of 
 his character, and every instance of his conduct right- 
 ly understood. Could they see and realise the pure, 
 benevolent motives of his conduct in all instances, they 
 w’ould perfectly hate and oppose all his designs and all 
 his conduct. Could the eyes of all the sinners in the 
 world be opened at once, and they have a clear and 
 
i02 
 
 SERMON Vl. 
 
 \ 
 
 full view of his motives in creating and governing 
 all his creatures, they would all rise up in open re- 
 bellion against their maker. This is exemplified by 
 the feelings and language and conduct of those, 
 whose eyes God does often open to see and realise 
 his sovereign goodness and grace. They are the 
 persons who hate God the most sensibly, till their 
 carnal mind is slain, and holy love is shed abroad 
 in their hearts. Our Saviour, who knew what^was 
 in man, represents sinners as hating God, not because 
 they are ignorant of him, but because they know him. 
 He expressly says, “ If I had not done among them the 
 works which none other man did, they had not had sin : 
 but now have they both seen, and hatcdhoih me and my 
 Father. But this cometh to pass, that the word might be 
 fulfilled that is written in their law. They hated me withou 
 a caused Sinners hate God for his goodness, which is no 
 just cause for their hating him. Their hearts are evil 
 because he is good. They hate him more for his good- 
 ness, than for any thing else in his character. They 
 hate his power, knowledge, and wisdom, because these 
 natural attributes are under the constant influence of 
 his pure, holy, disinterested benevolence; and of 
 course, the more they know of his natural and moral 
 perfections, the more their carnal mind rises against 
 him. 
 
 5. If God be purely, perfectly, and universally good, 
 and always acts under the influence of it ; then he will 
 display his goodness in the everlasting punishment of 
 the finally impenitent. He loves them with the love 
 of benevolence in this world, and desires simply con- 
 sidered, that they might not perish, but have everlast- 
 ing life. This he declares under the solemnity of an 
 oath. “ As I live, saith the Lord God, I have no plea- 
 sure in the death of the wficked ; but that the wicked 
 turn from his way and live : turn ye, turn ye, from your 
 evil ways: for why will ye die, O house of Israel.^” 
 And again we read, “ The Lord is not slack concern- 
 ing his promise, as some men count slackness; but is 
 long suffering tons ward, notivilling that any should perish. 
 
SERMON VI. 
 
 103 
 
 but that all should come to repentance.” As God 
 loves the impenitent in this life with the love of be- 
 nevolence, so he will always feel benevolently towards 
 them, while he manifests the tokens of his everlasting 
 displeasure towards them. His perfect goodness dis- 
 poses him to hate their perfect wickedness, and to pun- 
 ish them for it. And as it is his goodness, that dis- 
 poses him to punish them, so it will dispose him 
 to punish them for ever. If he punished them from 
 a principle of malevolence and revenge, there 
 could be no evidence, that he would punish them for 
 ever. But since his perfect goodness leads him to 
 regard the highest good of the universe, and to op- 
 pose whatever is opposed to that, his goodness re- 
 quires him to punish those, who are the opposers of 
 that good, so long as the highest good of the universe 
 renders their punishment necessary. And we can see 
 no reason why the good of the universe should not re- 
 quire their eternal^ as well as temporary punishment. 
 God’s displeasure towards the finally impenitent, w ill 
 be a holy and benevolent displeasure, and his good- 
 ness turned into w rath wall for ever burn to the lowest 
 hell, and give a peculiar emphasis to the miseries of 
 the damned. If they could only see, that God punish- 
 ed them in the exercise of a malignant and a revengeful 
 spirit, it would be a great relief to their sorrows; but 
 they will always know and feel, that God always acts 
 under the influence of perfect goodness, while he 
 pours out the vials of his wrath upon them, which 
 must serve to sink them deeper and deeper in dark- 
 ness, misery and despair. The goodness of God, in- 
 stead of being an argument in favour of univeral salva- 
 tion, affords the strongest argument to prove, that 
 since God punishes sinners in this life, he will punish 
 them for ever except they repent. 
 
 6. If God is purely and perfectly good, and always 
 acts under the influence of his goodness ; then those 
 who are finally happy w ill for ever approve of the di- 
 vine conduct towards the finally miserable. Some 
 have supposed, that the everlasting miseries of the 
 
104 
 
 SERMOx\ VI. 
 
 damned would disturb and diminish the ha|)])iness of 
 the blessed. And they undoubtedly would, if their 
 miseries did not flow from the perfect goodness of God. 
 But they w ill see and believe, that God displays his 
 goodness in displaying his justice, and this display of 
 goodness and justice, will be so far from diminishing 
 their felicity, that it w ill augment it for ever. Though 
 the blessed will not take pleasure in the mere mise- 
 ries of the damned ; yet they will take pleasure in 
 the pure, impartial, and perfect goodness of God, in 
 giving them the due rewmrd of their deeds. Moses 
 and the pious Israelites rejoiced in the goodness of 
 God, which sunk Pharaoh and his hosts in the mer- 
 ciless waves. And w e know^, that the heavenly hosts 
 sing the song of Moses, and say, “ Amen, Alleluia 
 while they behold the smoke of the torments of the 
 damned. And the only reason is, that they see the 
 displays of divine goodness in punishing those, who 
 have opposed and always will oppose the glory of 
 God, and the highest good of the universe. 
 
 7. If the pure, perfect immutable goodness of God 
 be consistent with his pure, perfect, immutable jus- 
 tice; then while sinners remain impenitent, they 
 have no ground to rely upon his mere goodness to 
 save them. While God gives them health and strength, 
 and prosperity, and pours into their bosoms the com- 
 mon blessings of his providence, they are extremely 
 apt to imagine, that his goodness will terminate in 
 his special grace ; and that after he has done them so 
 much good in this w orld, he never will inflict ever- 
 lasting punishment upon them, in the world to come. 
 This notion of divine goodness gives them habitual 
 ease and security in the neglect of duty from day 
 to day; and often affords them hope in their last 
 moments. How often do w e find those on a sick and 
 dying bed who feel easy and safe, though they have 
 never embraced the gospel. And if they are asked, 
 why they are not distressed about their future and 
 eternal state ; they will readily reply, that they hope 
 in the mercy of God to prepare them to die, before 
 
SERMON VI. 
 
 105 
 
 they leave the world. They cannot believe that a 
 being of infinite goodness will cast them off for ever. 
 But they have no ground to rely upon the mere good- 
 ness of God, which may be displayed in their de- 
 struction, as well as in their salvation. This is cer- 
 tain from the nature of his goodness, and the dis- 
 plays of it, in ten thousand cases. What terrible 
 calamities has he inflicted upon mankind, from age to 
 age in this world ? He has once swept away all the 
 inhabitants of it, by the besom of destruction. He 
 burnt up Sodom and Gomorrah, as a prelude to future 
 and everlasting punishment. He has set them forth 
 “ for an example^ suflering the vengeance of eternal 
 hre.” What ground then, have dying im penitents to 
 hope that the mere mercy of God will save them 
 in their impenitence and unbelief.^ The immutable 
 goodness of God will never move him to act con- 
 trary to his declarations and original designs, to save 
 an impenitent sinner from endless destruction. 
 
 8. If God be purely, permanently, and universally 
 good ; then the terms of salvation, proposed in his 
 word, are as low and condescending as possible. He 
 requires nothing of sinners, but to love his pure and 
 perfect goodness, in order to enjoy it for ever. He 
 declares, “ I love them that love me, and those who 
 seek me early shall find me.” It is certainly reason- 
 able, that those who have hated God without a caiise^ 
 should love him for his goodness, which is the high- 
 est reason for loving any being in the universe. And 
 there is nothing in the way of, their loving the pure 
 and perfect benevolence of God, but their present 
 voluntary selfishness. It is only because they love 
 themselves supremely, that they cannot love God su- 
 premely, who is supremely worthy of their supreme 
 affection. If they perish, therefore, they must perish 
 by their own choice, in opposition to that love, which 
 would save them. It is their immediate and important 
 duty to turn from siri to holiness, which is only turning 
 from hating to loving God. 
 
 14 
 
 t 
 
 / 
 
106 
 
 i3ERMOi\ VI. 
 
 9. If God be perfectly and immutably good ; then he 
 will cause all things to work together for the good of 
 them that love him. All that he has designed to do, and 
 ever will do, will display his goodness, which will be 
 the constant and perpetual source of light, of joy, and 
 blessedness to them that love him. Their happiness 
 is as secure as his blessedness, and they will enjoy all 
 good, so far as their natures will admit. ' “ Blessed are 
 they that hunger and thirst after righteousness; for 
 they shall be filled.” 
 
SERMON VII. 
 
 DIVINE PROVIDENCE. 
 
 BIATTHEW, VI. 30. 
 
 Wherefore, if God so clothe the grass of the fields nahich to-day is^ 
 and to-morrow is cast into the oven^ shall he not much more clothe 
 you, O ye of little faith ? 
 
 Our Saviour as often addressed his disciples, as'oth- 
 ers, in his publick as well as his private discourses. 
 He lost no opportunities for instructing and preparing 
 them for the great, and difficult, and dangerous work 
 in which he was about to employ them. He meant to 
 send them forth as sheep in the midst of wolves, with- 
 out arms, without purse, without script, to preach the 
 gospel in the face of a frowning world. And to pre- 
 pare them for such a dependent and defenceless state, 
 he taught them to place an unshaken dependence up- 
 on the care and protection of divine providence. “ See- 
 ing the multitudes, he went up into a mountain : and 
 when he was set, his disciples came unto him.- And 
 he opened his mouth, and taught as well as the 
 
 multitudes. And among other duties, he clearly and 
 beautifully illustrated the duty and safety of trusting 
 not only in the universal^ but in the particular providence 
 of God, for the peculiar comfort and consolation of his 
 disciples, when they should be thrown poor and de- 
 fenceless on the world. “ I say unto you, take no 
 thought for your life, what ye shall eat, or what ye 
 shall drink, nor yet for your body, what ye shall put on. 
 Is not the life more than meat, and the body than rai- 
 ment } Behold the fowls of the air; for they sow^ not, 
 neither do they reap, nor gather into barns; yet 
 your heavenly F ather feedeth them. Are ye not much 
 
 ( 
 
108 
 
 SiERMON Vil. 
 
 better than they ? And why take ye thought for rai- 
 ment ? Consider the lilies of the field, how they grow ; 
 they toil not, neither do they spin : and yet 1 say unto 
 you, that even Solomon, in all his glory, was not arrayed 
 like one of these. Wherefore, ifGod so clothe the grass 
 of the field, which to-day is, and to-morrow is cast into 
 the oven, shall he not much more clothe you, O ye of lit- 
 tle faith ?” Here the argument is from the less to the 
 greater. If God takes care of the lilies and all the in- 
 animate creation, w ill he not take care of the fowls and 
 all the animal creation ? And if he takes care of all 
 the animate and inanimate creation, will he not take 
 care of all the intelligent creation ? If God exer- 
 cises a general providence over the natural w^orld, will 
 he not exercise di particular providence over the natural 
 w^orld ? And if he exercise a general and particular 
 providence over the natural world, will he not exercise 
 a general and particular providence over the moral 
 w orld ? Christ appeals to the common sense of all 
 maiikind, whether they have not reason to believe, that 
 God, who made the world and all that is in it, does 
 exercise a particular^ as well as a gcwerc/ providence over 
 it ; and whether they have not good ground to confide 
 in his constant and particular care over them, and dis- 
 posal of them. 
 
 The spirit of the text may be expressed in this gen- 
 eral observation— 
 
 T. hat God exercises a particular providence ojver 
 every thing in this w^orld. I shall, 
 
 I. Explain a particular providence ; and, 
 
 II. Offer some considerations in favour of it. 
 
 I. I am to explain what we are to understand by a 
 particular providence. 
 
 Many infidels, and some, who do not choose to call 
 themselves infidels, deny tnat God exercises ^ particu^ 
 lar providence over the world. They acknowledge, 
 that he exercises a g-ewera/ providence over all the na- 
 tuial and moral creation, but deny that he governs in- 
 dividual creatures, persons, or events. They suppose, 
 that he governs the world by general laws, which he 
 
SERMON VII. 
 
 10.9 
 
 impressed upon it, when he willed it into existence ; 
 which laws he will continue in force as long as it exists. 
 These general laws, they suppose, leave room for what 
 we call contingencies. They suppose all things roll 
 on through a vast variety of contingent events^ according 
 tothetirst impressions of motion, that were given to 
 them by the first Mover, and under the direction of an 
 universal providence. As to the tribes of lower ani- 
 mals, they are left under the direction of instinct ; and 
 as to men, God has given them the materials of natural 
 and moral happiness, in the natural and moral consti- 
 tution of thino;s. He has given them also faculties and 
 powers, necessary to collect and apply these materials, 
 and carry on tlie work of their own happiness. They 
 suppose, that God takes no care of men as individuals. 
 but only as a species, or as large bodies and communi- 
 ties ; that he takes no care of animals as individuals, 
 but only as species : and in a word, that he takes no 
 other care of his creatures than to continue their spe- 
 cies according to the first law of their creation. In- 
 deed, they consider this world like a great machine, 
 which God at first created and set in motion, and left 
 to run on according to the general laws given it. 
 without the continued agency and direction of the 
 great Creator. 
 
 This is what some call a general providence, and 
 suppose is the only one that God exercises over the 
 world. 
 
 But Christians in general maintain the doctrine of a 
 particular providence, by which they mean, that God 
 not only gives general laws for the government of the 
 world, but that he gives energy to such laws and ap- 
 plies them to every individual creature, object, and 
 event in the world : or that he takes care of every 
 .individual person among mankind, as well as of the 
 whole human race collectively ; that he takes care of 
 every particular animal, as well as of every species of 
 animals collectively; that he directs and controls the 
 smallest, as well as the most important events that take 
 place in the world ; that he does not merely see all 
 
110 
 
 SERMON Vil. 
 
 things as an unconcerned spectator, but by his invisi- 
 ble and almighty hand, guides and governs all his crea- 
 tures and all their actions ; and in a word, that he is 
 the first and supreme cause of all that lives, and 
 moves, and exists in this, and every other world. I 
 now proceed, 
 
 11. To offer some considerations in favour of such a 
 particular providence, as we have just described. 
 Here i‘t may be observed, 
 
 1. That it appears from the nature of providence, 
 that it must be particular. We cannot conceive of a 
 general, without a particular providence. The very 
 idea of providence supposes the preservation and 
 government of the world. If God exercises any kind 
 of care or concern over it, it must be in upholding all 
 things in existence, and in directing the conduct of 
 creatures and the events, which respect their happiness 
 or misery. And if this be the nature of providence, it 
 must be particular and extend to every individual 
 creature, and every individual event. For we can no 
 more conceive, that one creature can uphold itself in 
 existence, than another. If one creature needs the 
 divine support, then all creatures need it. And if all 
 creatures need the divine support at one time, then 
 they need it at all times. It involves an evident ab- 
 surdity to suppose, that any created object or created 
 agent should be one moment independent of its creator 
 for support and preservation ; because independence is 
 an incommunicable attribute of the Deity, which he 
 can no more give to any of his creatures, or to any of 
 his works, than he can give them eternal and un- 
 caused existence. Since then all created things are 
 necessarily dependent ; God's preserving providence 
 must respect and support them all individually. The 
 small dust of the balance as much needs the constant 
 agency of divine providence to support its existence, 
 as the whole material system. The drop of the buck- 
 et as constantly needs the supporting hand of God. 
 as the whole collection of wmters in the deep and 
 mighty ocean. Tim smallest animal or insect as con- 
 
SERMON VII. 
 
 Ill 
 
 stantly needs the preserving power and agency of God, 
 as all the species collectively. And every man in par- 
 ticular, must depend upon a divine and almighty influ- 
 ence to continue his existence, as much as the whole 
 human race. The preserving providence of God, 
 therefore, must of necessity be particular, and extend 
 to every created nature and object, without a single 
 exception. And so must the governing providence of 
 God. For if one creature needs to be under a divine 
 direction, so does another. If one event needs to be un- 
 der a divine direction, so does another. And if one se- 
 condary cause needs a divine influence to give it en- 
 ergy to produce its effects, so does another. In short, 
 if there be any need of a divine providence to uphold 
 this world, there is the same need of a divine provi- 
 dence to govern it. And if there be any need of a 
 divine providence to uphold and govern it in general, 
 there is the same need of a divine providence to gov- 
 ern every thing in it, in particular. Every argument 
 in favour of di general providence, is equally pertinent 
 and forcible to prove Oi particular providence. 
 
 2. That the supreme and ultimate end of divine 
 providence proves it to be particular. If God exer- 
 cises any providence or government over the world, it 
 is to answer some particular end, and the same, no 
 doubt, for which he created it. I'his is the dictate 
 of reason as well as scripture. Hence that ascription 
 of praise to the creator in the fourth chapter of Reve- 
 lation. “ Thou art worthy, O Lord, to receive glory, 
 and honour, and power, for thou hast created all things, 
 and for thy pleasure ihey are, and were created.” And 
 the apostle says, “ That of him, and through him, and 
 to him are all things : to whom be glory for ever.” To 
 this may be added the declaration of Solomon, that 
 •‘God hath made all things for himself Now, if God’s 
 last end in the creation of the world, be his own glory, 
 and if he aims at the same end in the exercise of prov- 
 idence, then his providence must be particular as well 
 as universal^ and concerned in all created objects and 
 events. If he means that the whole creation shall 
 
112 
 
 SERMOM Vli. 
 
 promote his glory, then he must exercise not only an 
 universal^ but a particular providence over the whole. 
 The whole is always made up of all its parts ; and, there- 
 fore, in order that the whole creation may promote his 
 glory, he must govern and direct all ihe parts of it to his 
 supreme and ultimate end. Accordingly, we find, that 
 some great and important events have been connected 
 . Avith and dependent on those that appear,without such a 
 connection, very small and trilling. What important 
 events depended on Joseph’s dreams ! They finally pi ov- 
 ed the means of preserving the whole church of God. 
 The dreams of Ahasuerus proved the occasion of search- 
 ing the records, which occasioned Mordecal’s advance- 
 ment, Hainan's overthrow^, and the Jews’ deliverance 
 from a general massacre. The gaggling of the geese 
 once saved the city of Rome from destruction, by the 
 Gauls. Fabius, the Roman general, who by his wis- 
 dom and valour drove Hannibal, the greatest Avarriour 
 then in the Avorld from the Roman empire, Avas suffo- 
 cated by a single hair in a draught of milk. These 
 facts show hoAv necessary it is, that God should exer- 
 cise a particular as Avell as a universal providence over 
 every creature, object, and event in this Avorld, in or- ' 
 der to make all things promote his own glory, Avhich 
 Avas his supreme and ultimate end in the creation of 
 all things. 
 
 .3. The goodness of God requires him to exercise a 
 particular providence over all his creatures. Every 
 creature susceptible of pleasure or pain is a proper ob- 
 ject of the divine benevolence. And as all the crea- 
 tures of God are ahvays open to his ail comprehensive 
 vieAv, so he regards them all with equal attention and 
 impartial affection. God is love; and he is good to 
 all, and his tender mercies are over all his Avorks. His 
 goodness disposes him to pay attention to his Avhole 
 great family, and take particular care of every individ- 
 ual. He stands in the same relation of creator to all 
 his rational and irrational, all his holy and unholy 
 creatures. And though he does not feel the love of 
 complacency toAvards them all: yet he feels the loA^e of 
 
SERMON VII. 
 
 i]3 
 
 benevolence towards every individual, and desires to 
 promote its happiness so far as the good of all per- 
 mits. His perfect, impartial benevolence, thereiore, 
 requires him to exercise not only a general, but partic- 
 ular providence over the smallest, meanest, and vilest 
 creature and object in both the natural, and moral 
 world. 
 
 4. The scripture represents God as exercising a 
 particular providence over every material, and imma- 
 terial, rational, and irrational creature and object, that 
 he has brought into being. It represents God as gov- 
 erning and controlling every part of the material crea- 
 tion. It says, he causeth the day spring to know his 
 place, and maketh the sun to rise on the evil and on 
 the good. He telleth the number of the stars, and 
 calleth them by their proper names. He hath his way 
 in the winds, and in the storms, and the clouds are the 
 dust of his feet. He causes the thunders to lift up 
 their voice, the lightnings to dash, and strike when and 
 where, and Avhom he pleases. He has the balancing 
 of the clouds, and causeth it to rain on one city, and 
 not on another. He giveth tiie snow like wool. He 
 scattereth the hoarfrost like ashes. He casteth forth 
 his ice like morsels. Who can stand before his cold ? 
 He rules the rasinor of the sea, and sets bounds to the 
 mighty ocean, saying, hitherto shalt thou come, but no 
 further : and here thy proud waves shall be stayed. 
 He watereth the/ earth, and causes it to yield its in- 
 crease. He covers the valleys with corn, and the 
 fields with grass. He gives beauty to the lily, and 
 • fragrance to the rose. His providence governs all the 
 inanimate and vegetable world. Nor does he exercise 
 a less particular and inlluential providence over the 
 animal creation. He gives courage to the horse, 
 strength to the lion, and wisdom to the hawk, and pru- 
 dence to the ant. He openeth his hand, and satisfieth 
 the desire of every living thing. But he takes a more 
 tender and affectionate care of all mankind, each of 
 ' whom he values more than the whole animal creation. 
 He fixes the bounds of their habitation, and determines 
 
 15 
 
iJ4 
 
 SERMON Vir. 
 
 the number oftheir months. He keeps their eyes t'roiu 
 tears, their feet from falling, and their souls from death. 
 He governs all their thoughts, intentions, and actions. 
 He gives them all things richly to enjoy.' He takes as 
 constant and particular care of every individual of the 
 human race, as if he had but one person in the world to 
 take care of. Such a wise, and powerful, and benev- 
 olent, and particular providence does God exercise 
 over all his creatures, and all his works. 
 
 IMPROVEMENT. 
 
 1. If God exercises a particular providence over the 
 world and all that is in it ; then there can be no such 
 thing as chance, or fate. The old heathen philoso- 
 phers held the doctrine of fate, though they differed in 
 their opinions of it. Some maintained, that matter 
 had a necessary and eternal existence, and never was 
 created ; and consequently they supposed, that it was 
 not in the power of any intelligent being to govern it 
 so as to prevent either natural or moral evil. Of 
 course they supposed, that natural and moral evils 
 were to be ascribed to chance^ or accident, indepen- 
 dently of any supreme governour of the world. Ano- 
 ther sect of philosophers supposed, that Jupiter, the 
 supreme deity, governed all things according to his 
 own first and immutable decrees, which they called 
 fixt fate, agreeably to the etymology of the word fate^ 
 which is derived from the Latin words for^ fari^fatum; 
 that is, spoken. They supposed, that all things hap- 
 pened, just as the supreme deity had determined and 
 said, that they should happen, notwithstanding the de- 
 sires, the exertions, the hopes and fears, of all inferiour 
 and dependent creatures. Hence they supposed, that 
 all things happened by fatality, and that no event 
 could be brought about, or prevented by any human 
 means. But, if God, who made the world, governs 
 it generally by the instrumentality of men and other 
 subordinate agents ; then there is no room for fate, or 
 chance, or any contingent events. Though no denom- 
 
SERMON VII. 
 
 115 
 
 illation of Christians profess to hold the doctrine of 
 fate, or chance ; yet they do profess to believe, that 
 ten thousand events are contingent, and come to pass 
 independently of any divine decree, or divine agency. 
 This opinion is totally inconsistent with the rational 
 and scriptural doctrine of a univeral and particular 
 providence. God determined from eternity to make 
 just such a world as this, and to govern it just as he 
 does govern it, by a jtiarifz'cw/ar providence. He deter- 
 mined to leave no creature, no person, no object, and 
 no event to mere casualty or chance. As the world 
 and all there is in it is always under his eye and in his 
 hand; so he treats all creatures and all persons just 
 as he originally intended, and brings about just such 
 events, at just such times, and by just such means, as 
 he originally intended. No contingent event ever 
 takes place. Not an hair falls from the head, nor a 
 sparrow falls to the ground contrary to his design, or 
 without his agency. It is owing to his particular prov- 
 idence, that mankind enjoy so many, and no more fa- 
 vours ; and it is owing to his particular providence, 
 that they suffer so many and no more evils. No good 
 can come to them, and no evil fall upon them, but on- 
 ly under the direction and influence of his holy, wise, 
 powerful, and particular providence. 
 
 2. If God exercises a particular providence over the 
 world, and all that is in it ; then he will certainly ac- 
 complish his supreme and ultimate end in all the w orks 
 of creation. As he made all things for his ow n glory, 
 so he wall make all things in the universe promote his 
 infinitely w ise and eternal purpose. As he exercises, 
 a particular providence over all the material, animal, 
 and moral world, every object, every creature and 
 every event, w hich he has brought^ and ivill bring into 
 existence, will be, some way or other, instrumental of 
 accomplishing his great and good designs ; because 
 there is nothing in the universe can either designedly 
 or undesignedly oppose, counteract, or frustrate the 
 operations of his providence. As he has made nothing 
 in vain, so he governs nothing in vain. There is not 
 
11(3 
 
 SEKxMON Vli. ' 
 
 one worthless or useless creature, or object in the 
 whole ciT'cie of creation. Though there are ten thou- 
 sand creatures and things, which appear not worth 
 creation, preservation, or government in our view; 
 this^is not true in the view of God. He knows how to 
 dispose of all created beings and objects so as to make 
 every one of them serve some valuable and important 
 ' purpose. This world viewed as in the hand of provi- 
 dence, is a most beautiful, valuable and important 
 world. And could we see the ultimate end to which 
 God is moving all things, we should not be slow of 
 heart to believe, that he will finally accomplish all his 
 designs ; that all his works will praise him ; that they 
 will bring an immense revenue of glory to himself, and 
 an immense revenue of holiness and happiness to his 
 dutduland obedient subjects. God, in governing this 
 world, for nearly six thousand years, has caused it to 
 produce great and astonishing effects. How many 
 rnidions of rational and immortal creatures has God 
 already raised up here, to exist for ever in a future 
 state and how many millions more will he raise up 
 here, for the same important purpose ! And all the 
 objects with hich men have been, and will be sur- 
 rounded here, and all the scenes of light and dark- 
 ness, prosperity and adversity, through which he has 
 called them, and will call them, have been and will be 
 the means of forming their characters, and preparing 
 them for endless bliss, or wo. While we live in this 
 world, which is under the particular providence of 
 God, we are living in a great, and good and solemn 
 wo rid. Every creature, every object, and every event 
 is preparing the w ay for the final consummation of all 
 things w hen we shall find, that God has not made an 
 angel, a man, a worm, or a mote in vain, but all for his 
 own glory. 
 
 3. The particular providence of God displays the 
 perfections ot his nature in the most grand and glorious 
 light. His upholding, preserving and governing all 
 things, by his universal and particular providence, 
 gives the most exalted view ,s of his eternal power and 
 
SERMON Vtl. 
 
 117 
 
 Godhead. We measure the power of every agent by 
 the nature, the number, and magnitude of the efTects, 
 which he has produced, or is able to produce. We 
 admire the power of Sampson, who, by one effort of 
 his strength, overthrew the house, and destroyed the 
 lives of so many idolatrous Philistines. But what 
 were those effects, in comparison, with the nature, 
 variety and magnitude of the effects which God has, 
 every moment, for thousands of years, produced! He 
 has upheld, preserved, and governed the heavens and 
 the earth, and all the innumerable creatures and ob- 
 jects which they contain. To uphold and preserve one 
 individual creature or object displays a power supe- 
 riour to the united power of all created beings. But 
 the power of God appears unspeakably greater and 
 more astonishing in upholding and preserving every 
 particle of dust in the earth, every drop of water in 
 the ocean, every star in the firmament, and every 
 creature in the universe. The number, variety, and 
 magriitude of the effects, w hich God by his particular 
 providence, has produced for ages, and w ill produce 
 to all eternity, display his omnipotence in the most 
 clear, amiable, and instructive light. His particular 
 providence displays the immensity of his presence, as 
 well as the omnipotence of his power. He is always 
 present, wTerever he always acts. He is always act^ 
 ing in heaven, in earth, and in all places ; his pres- 
 ence therefore, fills heaven, and earth, and all places 
 at one and the same moment, through every pe- 
 riod of duration. And what an exalted idea does this 
 exhibit of the divine omnipresence ! But God governs 
 every created being and objeet, as well as upholds 
 and preserves all things in existence. He governs ev- 
 ery particle of matter, every motion of every living 
 creature, and every action of every moral agent, in 
 subserviency to one supreme and ultimate object, 
 w hich is his ow n glory. And to superintend and over- 
 rule all "things in such a manner, displays infinite 
 knowledge and wisdom. Nor does he make a less 
 visible and glorious display of his boundless benevo- 
 
118 
 
 SERMON Vi I. 
 
 lence, by the multitude of his favours, which he h 
 continually bestowing upon both his innocent and 
 guilty creatures. His creatures are innnumerable, 
 and the blessings which he bestows upon each are 
 innumerable. It is the particularity of divine provi- 
 dence that gives the brightest display of the immensi- 
 ty of the divine presence, and the infinitude of the 
 divine power, wisdom, and goodness. 
 
 4. It appears from the particular providence of 
 God, that the whole world are under indispensable 
 obligations of gratitude to him, for every favour they 
 enjoy. Every good gift and every perfect gift cometh 
 down from the Father of lights, with whom there is no 
 variableness, nor shadow of turning. By his particu- 
 lar providence, he has preserved them, watched over 
 them, and provided for them every blessing that they 
 have ever enjoyed. In Him, they have lived, and 
 moved, and had their being, and to his almighty hand 
 and benevolent heart, they ought to ascribe the great 
 and innumerable blessings, which have fallen to their 
 happy lot. In the exercise of his particular provi- 
 dence over the w orld, he has every moment exerted 
 his almighty power, and infinite wdsdom, and good- 
 ness, to satisfy the desires of every rational and irra- 
 tional creature. Such displays of divine power, wis- 
 dom, and goodness God has made before the' whole 
 world of mankind, which have laid every individual 
 under the most endearing obligations of gratitude to 
 their creator, preserver, and benefactor. He has not 
 left the heathen w orld without w itness, in that he has 
 done them good, and given them rain from heaven, and 
 fruitful seasons, filling their hearts with food and 
 gladness. He has given far brighter displays of his 
 goodness before all the Christian w orld ; and to no 
 part of the Christian w'orld, perhaps, has he displayed 
 the riches of his goodness and mercy so marvelous- 
 ly, as to our rising nation. We have been a people, 
 emphatically saved of the Lord. We have been emi- 
 nently the children of his care and providence. He 
 has given us both temporal and spiritual, civil and 
 
SERMON VLI. 
 
 119 
 
 religious favours in vast variety, and extraordinary 
 profusion. And in addition to these national bles- 
 sings, he has bestowed upon every individual more 
 personal mercies than can be reckoned up.' But, alas ! 
 instead of giving unto Him the gratitude and praise, 
 W'hich the riches of his goodness Iiave merited and de- 
 manded, how have we abused them ! His goodness, in- 
 stead of leading us to repentance, has led us to impen- 
 itence, unbelief, and rebellion. He has reason to 
 complain of us, as he did of Israel — “ Hear O heavens, 
 and give ear, O earth, for I have nourished and brought 
 up children, but they have rebelled against me.” “ I 
 beseech you, therefore, by the mercies of God, that ye 
 present your bodies a living sacrifice, holy and accep- 
 table to God, which is your reasonable service.” God 
 has spared your lives, and loaded you with his ben- 
 efits another year, and now calls for his just rever- 
 ence of gratitude and praise. But this you cannot 
 pay him, without giving him the supreme afifection of 
 your hearts, and devoting your spared lives to his 
 service. O consider in wliat a good world you have 
 lived, in what a good land you have lived, under 
 what a good providence you have lived, and under 
 what pious parents many of you have lived. These 
 great and singular favours, vastly strengthen, and 
 increase your obligations to live pious and grateful 
 lives. But if any of you, whether young or old, 
 should refuse to give your hearts and your service to 
 God, and continue barren and unfruitful, you have 
 nothing better to anticipate, than to be cut down and 
 destroyed, and that even before such an anniversary 
 as this returns. Be entreated to spend this thanks- 
 giving day gratefully and penitently, and if you do, 
 you may hope for the continuance and increase of 
 every temporal and spiritual blessing, that infinite 
 wisdom and goodness shall see best to bestow. Will 
 not he that clothes the lily, and feeds the fowls; 
 much more feed and clothe you, who confide in his 
 providence, as long as you shall need these blessings, ■ 
 in your way to heaven ? 
 
SERMON VIII. 
 
 THE REVEALED WILL OF OOD THE ONLY RULE OF DUTlt. 
 
 DEUTERONOMY, xxix. 29. 
 
 The secret things belong unto the Lord our God; but those things 
 rohich are revealed belong unto us^ and to our children for ever, that 
 TOe may do all the words of this laze. 
 
 It is a mark ol’the moral depravity of mankind, that 
 they are generally more inquisitive to know their for- 
 tune, than to know their duty. They are much more 
 solicitous to know what God intends, than what he re- 
 quires. He has told them their^duty, which they do not 
 desire to know ; but he has not told them their fortune, 
 which they are fond of being told. This general pro- 
 pensity to know futurity has led the great mass of man- 
 kind, from age to age, to practice the grossest idola- 
 try. When God led his people Israel out of Egypt 
 by the hand of Moses, he gave them his written law at 
 Mount Sinai, to prevent their symbolizing with the 
 idolatrous nations through whom he was leading them, 
 and among whom he was about to fix their permanent 
 residence. This law they publickly and solemnly en- 
 gaged to keep, at the very time it was given. But 
 God knew their native propensity to disregard their 
 most sacred vows and engagements, and therelhre he 
 commanded them to renew their covenant to obey his 
 revealed will, just before they entered into the land of 
 promise. But still farther to guard them against seek- 
 ing to magicians, astrologers, or soothsayers, to know 
 things which God had not seen fit to reveal., Moses gave 
 them the admonition in the text, “ The secret things 
 belong unto the Lord our God ; but those things which- 
 are revealed belong unto iis, and to our children, that we 
 
SERMON VIII. 
 
 121 
 
 may do all the words of this law.” The plain meaning 
 of Moses is, 
 
 That the revealed will of God, and not his secret 
 will, is the rule of duty. I shall, 
 
 I. Consider what the secret will of God respects ; 
 
 II. Consider what his revealed will respects ; and, 
 
 III. Show that his revealed will, and not his secret 
 will, is the rule of duty. 
 
 J. VVe are to consider wdiat the secret will of God 
 respects. The text supposes, that there are secret 
 things in the mind of the Deity, which he has not re- 
 vealed, or that he has secret designs concerning future 
 events, which he intends shall remain^ undisclosed until 
 they are actually accomplished. Before the founda- 
 tion of the world, he •formed in his ovvn mind a com- 
 plete scheme of his own conduct through all future 
 ages. This scheme comprehended all things that 
 ever have been and ever will be broujrht into exist- 
 ence. His secret will solely respects the faking place 
 of those things, which he determined from eternity 
 should take place, without any regard to the nature of 
 them, whether morally good, or morally evil. It was 
 his secret will, that not only holiness and happiness, 
 but that sin and misery also should take place among 
 his intelligent creatures. Though he loved only holi- 
 ness and happiness, and perfectly haled sin and 
 misery ; yet he determined that both should take place. 
 It was his secret will, that Lucifer should rebel, and 
 Adam should disobey, though he hated both the rebel- 
 lion of Lucifer and the disobedience of Adam. It was 
 his secret will, that .Judas should betray and Peter 
 should deny Christ, though he hated the conduct of 
 both Judas and Peter. It is his secret will, that all 
 the elect shall repent and believe, and that all the 
 non-elect shall live and die in impenitence and unbe- 
 lief, though he loves faith and repentance, and hates 
 impenitence and unbelief. It always was, and is, and 
 w ill be his secret will, that all things shall take place, 
 which he sees will best promote his owm glory, and the 
 highest good of the universe, whether they are good 
 
 16 
 
SERMON Vlll. 
 
 12i£ 
 
 or evil, right or wrong in their own nature. The 
 assembly of divines have given a just and accurate de- 
 finition of God’s secret will. “ It is the counsel of his 
 own will, whereby for bis own glory, he hath fore-or- 
 dained whatsoever comes to pass.” His secret will 
 entirely respects his decree, his purpose, his intention, 
 or his determination, concerning the actual existence 
 or the actual taking place of all things, in both the na- 
 tural and moral world. Let us now consider, 
 
 II. What the revealed will of God respects. It re- 
 spects something very different from what his secret 
 will respects. It respects what is right and wrong, 
 what is good and evil, or what is duty and sin, without 
 any regard to the taking place of these things. God 
 
 lias revealed in his word what is agreeable and dis- 
 
 • • • ^ 
 
 agreeable to him, in its own nature. His precepts re- 
 quire nothing but w'hat is right and pleasing to him ; 
 and his prohibitions forbid nothing but what is morally 
 WTong and displeasing to him. He has declared in 
 his word, that he shall be pleased with men, if they 
 are holy ; but displeased w ith them, if they are unholy. 
 He has declared in his word, that he wall reward men, 
 if they are holy ; but if they are unholy, he w ill punish 
 them. In this sense, the precepts and prohibitions of 
 the divine law* are a transcript of the divine charac- 
 ter, or in other w ords, are holy, just and good. When 
 God requires men to love him with all the heart, he 
 lets them know , that it is his pkasure, that they should 
 love him with all the heart; but not that it is his secret 
 or decretive will^ that they should love him with all the 
 heart ; for in some cases, it is his secret will, that they 
 should not love him with all the heart. And when he 
 threatens to punish them for not loving him with all 
 the heart, he lets them know, that it is his disposition 
 to punish them, but not that it is his intention or design 
 to punish them for not loving him with all the heart ; 
 for in some cases, it is his secret will or design to save 
 them from the punishment, which he has threatened to 
 inflict upon them for disobedience. So that his pre- 
 cepts and prohibitions in his word, do not respect his 
 
SERMON VIII. 
 
 123 
 
 secret or decretive will at all. They have no respect 
 to the taking place of things, whether good or evil ; 
 but only to what is morally right and morally wrong, 
 or what is, in itself considered, agreeable and dis- 
 agreeable to him. We come now, 
 
 III. To show that God’s revealed will, and not his 
 secret will, is the rule of duty. And this will appear, 
 if we consider, 
 
 1. That God has revealed his will in his word for 
 the very purpose of giving us a rule of duty. So Mo- 
 ses expressly declares in the text. “ The secret things 
 belong unto the Lord our God ; but those things which 
 are revealed belong unto us, and to our children for 
 ever, that we may do all the words of this law.” The 
 law of God reveals to us what is pleasing and what is 
 displeasing to him, and at the same time, requires us to 
 do what is pleasing, and to avoid what is displeasing to 
 him, which lays us under the strongest obligation to 
 obedience. The law of God is a perfect rule of duty, 
 and enforced by eternal rewards and punishments. 
 This rule of duty is binding at all times and under all 
 circumstances. No secret purpose, intention, or de- 
 sign of the Deity, can disannul or diminish our obliga- 
 tion to obey this his revealed will. 
 
 2. The will of God revealed in his word is a com- 
 plete rule of duty. The apostle asserts, that “ all 
 scripture is given by inspiration of God, and is profit- 
 able for doctrine, for reproof, for correction, for in- 
 struction in righteousness : that the man of God may 
 be perfect, thoroughly furnished unto all good w orks.” 
 After God has revealed his will to us in his word, we 
 have no occasion for any further information from him, 
 in respect to duty. So Moses told the people of God, 
 ‘‘ Secret things belong unto the Lord our God, but 
 those things which are revealed belong unto us, and 
 unto our children for ever, that we may do all the 
 words of this law.” God’s secret purposes concern 
 his own conduct, not ours. It concerns him to do all 
 that he determined to do from eternity, or to carry into 
 effect all his wise and holy purposes : and it concerns 
 
124 
 
 SERMON VIII. 
 
 US to do all that his holj word or revealed will re- 
 quires us to do. We have no occasion of knowing his 
 secret will, in order to know his revealed will ; for his 
 revealed will does not depend upon his secret will, 
 nor does our obligation to obey his revealed will de- 
 pend upon our knowing his secret Mill. The obliga- 
 tion of a*child to do what his parent requires, does 
 not depend upon his knowing the secret will of his 
 parent, or the reason Avhy he commands him to do this, 
 or that lawful thing. The obligation of a subject to 
 do what a civil ruler requires him to do, does not de- 
 pend upon his knowing the reasons of state, or why the 
 civil ruler requires certain acts of obedience. So the 
 obligation of creatures to obey the revealed will of 
 their creator, does not depend upon their knoM'ing 
 his secret M ill, or the reasons of his commands. It is 
 the revealed will of God, therefore, and not his secret 
 will, M’hich is our infallible rule of duty. 
 
 3. God’s secret or decretal will cannot be known, 
 and for that reason, cannot be a rule of duty to any of 
 his creatures. It is essential to a law or rule of duty, 
 that it should be published or made known to those, 
 who are to be bound by it. So long as God conceals 
 his own purposes in his own breast, they cannot bind 
 his creatures to regard them any more than if they did 
 not exist in his mind. No human law can bind any Im- 
 inan being before it is published or made known, any 
 more than it can bind before it is enacted. God has 
 told us, that he has reserved the times and seasons in 
 his own power ; which means that he has concealed 
 most of his purposes respecting future events, from 
 the knowledge of his intelligent creatures. The angels 
 in heaven know no more than we do, with respect 
 to the future conversion and salvation of sinners in 
 this world. The decree of election and reprobation, 
 respecting sinners in time to come, is a profound secret 
 in the divine mind, and so is his secret will, respect- 
 ing thousands and millions of other future events. And 
 whatever secret purposes God may have in his own 
 mind, concerning future events in this, or any other 
 
SERMON VIII. 
 
 125 ' 
 
 world, can be no rule of duty to us, or to any other of 
 / his iutelligerit creation. It is sufficient for us to know 
 and to do his revealed will. His revealed will con- 
 st intly and infinitely binds us, let his secret will be 
 wnat it may respecting us, or any other created beings. 
 
 4. Supposijig God should reveal to us all his purpo- 
 ses, respecting all his intelligent creatures in every 
 part of tne universe; this knowledge of his decretal 
 will would be no rule of duty to us. His decretal 
 will is only a rule of conduct to himself It becomes 
 him to do all that he has seen fit to determine to do ; 
 but our knowing svhat it becomes him to do, cannot 
 inform us what it is becoming us to do. Supposing 
 God had revealed to 1 uciter the day before he rebel- 
 led, that he had determined or decreed, that he should 
 rebel the next day, would that knowledge of the de- 
 cretal will of God have laid him under moral obliga- 
 tion to rel)el, or destroyed his moral obligation to love 
 and obey God forever.^ Did Christ’s telling Judas 
 that he was the son of perdition, and that it was his 
 decretal will, that he should betray him, lay him under 
 moral obligation to betray him, or lessen his guilt in 
 betraying liim ? Or did Christ’s telling Peter that he 
 would deny him, and that it was his decretal will that 
 he should deny him, lay him under moral obligation 
 to deny him, or diminish his indispensable obligation 
 to confess and own him before a frow ning and oppo- 
 sing world ? In these instances it is plain to the lowest 
 capacity, that the decretal will of God was no rule of 
 duty to Lucifer, Judas, or Peter. And it is equally 
 plain, that the decretal will of God, can never be a 
 rule of duty to any of his creatures. The decretal 
 will of God cannot alter the nature of things, or make 
 that right, w hich in the nature of things is wTong, nor 
 that wrong, which in the nature of things is right. 
 Though all the impenitent at the day of judgment will 
 know, that it is the decretal will of God, that they shall 
 be his enemies for ever ; yet this knowledge of his 
 decree cannot make it their duty to remain his ene- 
 mies for ever. If all the decrees of God were univer- 
 
126 
 
 SERMON Vin. 
 
 sally known, they would be no rule of duty to angels 
 or men, because bis decrees have no respect to wbat 
 is wrong, or right, but only to what it is wisest and best 
 should take place. But his revealed will is a proper 
 and infallible rule of duty, because it makes known 
 wbat is right and wrong, and wbat is pleasing and dis- 
 pleasing to him ; and what will promote, and destroy 
 eternal happiness. 1 may add, 
 
 5. That the secret will of God cannot, if it were 
 known, be a rule of duty, because it is entirely desti- 
 tute of both precept and penalty, and consequently of 
 all div ine authority. The decretal will of God does 
 not require any thing, nor forbid any thing, nor pro- 
 mise any thing, nor threaten any thing. It has no le- 
 gal properties, nor legal authority, force, or obliga- 
 tion. It does not manifest God’s approbation, or dis- 
 approbation of any person, action, or event. This is 
 certainly the case, when it is not known ; and it is 
 equally the case, when it is known. God has, in some 
 instances, revealed his secret purposes, and made 
 known his eternal determination to bring about some 
 events long before they took place. He revealed his 
 secret or decretal will, that the posterity of Ham, 
 Noah’s youngest son, should be servants of servants 
 unto the posterities of Shem and Japheth; but this was 
 no rule of duty to the children of Shem and Japheth, 
 to tyrannise over the posterity of Ham, and make them 
 servants of servants. It is as criminal for the posterity 
 of Japheth now to enslave the Africans, as if God had 
 never revealed his will, his purpose, or design, to sub- 
 ject them to bondage and slavery from generation to 
 generation. God’s revealing his decree, that Issa- 
 char should crouch down between two burdens, was 
 no rule of duty to him, or to his oppressors. God’s 
 revealing his will, that Ishmael should be a wild man, 
 and his hand should be against every man, and every 
 ' man’s hand against him, and that he should dwell in 
 the presence of his brethren, to be a perpetual scourge 
 to them ; was no rule of duty to the Ishmaelites, and 
 gave them no right to oppose, plunder, and harass 
 
SERMOW VIII. 
 
 127 
 
 mankind from age to age. God’s revealing his eternal 
 purpose respecting the sufferings and death of Christ, 
 by Jews and Gentiles, was no rule of duty to the 
 chief priests, to Herod, to Pilate, to Judas, or to the 
 soldiers, to do what they did to the Lord of glory. 
 God’s revealing his will concerning the rise of the man 
 of sin, and the subversion of his temporal and spiritual 
 tyranny, is no rule of duly for France, or Britain, or 
 Russia, or any other European nations, to wage war 
 with Italy, ransack the city of Rome, and spi-ead de- 
 struction and misery through the Pope’s dominions, 
 without any national provocation. All these instances, 
 and numerous others that might be mentioned, clearly 
 show, that God’s secret or decretal will is no rule of 
 duty, even after it is known, any more than before it 
 is revealed. It is only a rule of the divine conduct, 
 but no rule of human conduct. It has no precept, 
 nor penalty, and is clothed with no divine authority. 
 Tlie conclusion is plain and irresistible, that the law 
 of God, or his revealed will is the only rule of duty to 
 mankind. 
 
 IMPROVEMENT. 
 
 1. If God’s secret will respects one object, and his 
 revealed will respects another object; then there is no 
 inconsistency between his secret and revealed will. 
 It is one of the most plausible objections, wliich has 
 ever been made against the doctrine of divine decrees, 
 that it is totally inconsistent with the preceptive, or 
 revealed will of God. It is said, that to suppose God 
 has fore-ordained whatsoever comes to pass, necessa- 
 rily implies, that he requires one thing, but decrees 
 another; or that he forbids one thing, but decrees an- 
 other. He required Pharaoh to let his people go, but 
 decreed that he should not let them go. He has re- 
 quired all good men to be perfectly holy in this life, 
 but has decreed that no man shall be perfectly holy 
 in this life. He has required all men every where to 
 repent, but has decreed that multitudes shall never 
 
128 
 
 SERMON VIII. 
 
 repent. He has forbidden and threatened to punish 
 all sin, but has decreed that all the sin, which abounds 
 in the world, should take place. In all these instances, 
 it is said, God’s secret will is diametrically contrary 
 to his revealed will. But how does this appear ? 
 God’s secret will respects one thing, but his revealed 
 will respects another. His secret will respects noth- 
 ing but the existence or taking place of things; but his 
 revealed will respects the nature or moral quality of 
 the things that take place. He chooses that some 
 things should exist, which he perfectly hates; and he 
 chooses some things should not exist, which he per- 
 fectly loves, in their own nature. He requires nothing 
 but what he loves, in its ow n nature ; and he forbids 
 nothing but what he hates, in its ow n nature. His re- 
 vealed will respects nothing but the moral good and 
 evil in the things he requires and forbids. He re- 
 quired Pharaoh to let his people go, because this was 
 right, in the nature of things; but he decreed that he 
 should not let his people go, not because it was rigid 
 in Pharaoh not to let them go, but because it was 
 best, all things considered, that he should not give them 
 liberty to go. God requires all men to be perfectly 
 holy in this life, because this is right, in the nature of 
 things ; but he decrees that no man shall be perfect- 
 ly holy, in this life, because he knows it to be best, all 
 things considered, that none should be perfectly holy 
 before they leave the world. Holiness is one thing, 
 and the taking place of holiness is another; and sin is 
 one thing, and the taking place of sin is another. 
 When God requires holiness, his preceptive or reveal- 
 ed will respects the nature or moral excellence of ho- 
 liness ; but when he decrees that holiness shall not 
 take place, his secret or decretal will respects only 
 the event of its not taking place. So w hen he forbids 
 sin, his preceptive or revealed will respects only the 
 nature or moral evil of sin ; but when he decrees that 
 it shall take place, his secret or decretal will respects 
 merely its actual existence to answer some valuable 
 purpose. Thus the secret and revealed will of God 
 
SERMON Viri. 
 
 129 
 
 respect entirely different objects, and are by no means 
 inconsistent. If they respected the same objects, it is 
 granted, they would be inconsistent. If God should 
 require and forbid the same thing ; or if he should de- 
 cree that the same thing should, and should not, exist, 
 liis secret and revealed will would be totally contra- 
 dictory and absurd. If those who pretend, that the 
 secret and revealed will of God are inconsistent, would 
 only make the same distinction in this case, that they 
 do in innumerable other cases, they could not discover 
 a shadow of inconsistency between the secret and re- 
 vealed will of God. How often do they themselves 
 make a distinction between what is desirable, in its 
 owm nature, and what is not desirable all things consi- 
 dered The fond and faithful parent does not desire, 
 simply considered, to correct his offending child, but 
 all things considered, thinks it best and decrees or 
 determines to correct his child. And though he tells 
 his child he does not desire to correct him, simply con- 
 sidered, but has determined it to be best, all things 
 considered, to correct him, he sees no inconsistency in 
 what his father says and does. Just so, the wise, holy, 
 and benevolent parent of the universe may consistently 
 decree to bring to pass things which he hates, forbids, 
 and condemns. 
 
 2. It appears from the representations, which have 
 been given of the secret and revealed will of God, 
 that our text has often been perverted and misapplied. 
 Because secret things belong unto God, but those only, 
 w'hich are revealed, belong unto us, many have been 
 led to conclude and say, that w e have no right to be- 
 lieve and teach the doctrine of decrees, or the doctrine 
 of election, or the doctrine of the saints perseverance, 
 or the doctrine of reprobation, or the doctrine of di- 
 vine agency in the production of moral exercises in 
 the hearts of men, since these are secret things. It is 
 true, all these things were once secret, but since they 
 have been revealed, they are no longer secret things. 
 Is not the doctrine of decrees revealed ? Is not the 
 doctrine of election revealed ? Is not the doctrine of 
 
 17 
 
130 
 
 bERMON Yin. 
 
 reprobation revealed ? Is not the doctrine of divine 
 agency in the renovation of the heart revealed ? Is not 
 the doctrine of the divine agency in hardening the 
 lieart revealed ? Is not the doctrine of the final per- 
 severance of saints revealed ? Who will presume to 
 say, that these doctrines are not revealed in tlie bible, 
 and were not taught by Christ and his apostles These 
 doctrines have long been disputed among almost all 
 denominations of Christians; but why should they be 
 disputed, if they were not revealed in the sacred ora- 
 cles ? Or why should those, who disbelieve them, em- 
 ploy so much learning, criticism, and metaphysical 
 ingenuity, in attempting to explain them away? The 
 acknowledged truth is, that they are revealed in the 
 bible, and I will venture to add, that they are as plain- 
 ly revealed as any other doctrines in it. This being 
 true, w^e have as good a right to examine, explain, and 
 inculcate these, as any other doctrines to be found in 
 the w ord of G od. These doctrines may be truly ex- 
 plained agreeably to the analogy of scripture, and the 
 dictates of the soundest reason, and all the subtil and 
 plausible objections, which have ever been made 
 against them, may be fairly and fully answered. And it 
 is no evidence to the contrary, that we hear so many 
 say, that they have never heard them explained, and 
 the objections answered to their apprehension and 
 satisfaction. It is only saying of themselves what 
 Christ said of some, w ho heard him preach, “ Because 
 I tell you the truths ye believe me not.” 
 
 3. It God’s secret will respects the taking place of 
 I’uture events ; then all uninspired men, who pretend 
 to reveal God’s secret will, or to foretel future events, 
 are guilty of both folly and falsehood. For secret 
 things belong to God only, and he only can reveal 
 them. He justly claims this supreme prerogative. “I 
 am God, and there is none like me, declaring the end 
 from the beginning, and from ancient times the things 
 that are not yet done, saying, my counsel shall stand, 
 and I will do all my pleasure.” He challenges the as- 
 trologers, the star-gazers, the monthly prognosticators, 
 
SERMON Vlll. 
 
 131 
 
 either to foretel, or to escape the publick calamities, 
 which he secretly intended to bring upon his disobe- 
 dient people. There are many in the pagan, and some 
 in the Christian world, who pretend to look into futu- 
 rity, and foretel things which God has never revealed ; 
 but they are guilty of egregious folly and presumption, 
 and ought to be avoided, despised, and condemned. 
 Pharaoh sought to the magicians to confront and op- 
 pose Moses, but all in vain. Belshazar applied to such 
 impostors, who w^ere constrained to acknowledge their 
 ignorance and folly. None by searching can hnd out 
 God, nor discover his secret will in a single instance. 
 
 4 . If God’s secret w ill cannot be known, then it can 
 have no influence upon the actions of men. They are 
 extremely apt to complain of the doctrine of the di- 
 vine decrees, because they imagine it lays both a re- 
 straint, and constraint upon their free and voluntary 
 actions. They say, if God has decreed all things, then 
 he constantly restrains them from doing any thing, 
 which lie has not decreed ; and as constantly con- 
 strains them to do every thing that he has decreed ; so 
 that his decrees totally destroy their free. agency. But 
 his decrees, which are his secret wall, cannot possibly 
 have the least influence to restrain them from acting, 
 or to constrain them to act; for this plain reason, that 
 they do not, and cannot know what his secret w ill is. 
 till after they have acted. While the decrees of God 
 lie a secret in his own mind, they cannot have a’ny 
 more influence upon the actions of men, than if they 
 did not exist in his mind. The secret wall of God, 
 which is not known, never is or can be a motive to any 
 person to do, or not to do what is decreed. Judas did 
 not know, that it w as decreed he should betray Christ, 
 before he had determined and agreed to do it, for thir- 
 ty pieces of silver. It was the money, and not the de- 
 cree, that governed his free and voluntary act. Jo- 
 seph’s brethren did not know, that it w as decreed, that 
 they should sell him into Egypt, till after they had 
 done it, so that they acted as freely and criminally as 
 ifit had not been decreed. Ask those, wiio object 
 
SERMON ViU. 
 
 i3'2 
 
 against the divine decrees, as being inconsistent with 
 free agency, whether they ever felt restrained from do- 
 ing any thing they pleased, by the secret will or de- 
 cree of God, and they will frankly say, that they never 
 did feel any restraining intluence from it. Or ask 
 them, w hether they ever felt constrained to do any 
 thing, w hich they did not choose to do, by the secret 
 wall or decree of God, and they will frankly say, that 
 they never did feel any overpowering or constraining 
 infinence from it. Neither scripture, nor reason, nor 
 observation, nor experience affords the least ground to 
 object against the secret will or decrees of God, as be- 
 ing inconsistent with men’s being altogether free and 
 voluntary in all their actions. 
 
 5. J3ut if God has a secret w ill respecting all future 
 events, and will always act according to his secret 
 w ill ; then it is easy to see the real cause why mankind 
 are generally so much opposed to the doctrine of di- 
 vine decrees. It is entirely owing to their fears, that 
 he w ill execute his decrees, or bring to pass w hatever 
 he has decreed, This they see throws them into the 
 sovereign hand of God to dispose of them according to 
 his eternal purpose, which he formed before the foun- 
 dation of the world. This is a most solemn and inter- 
 esting truth, which every natural heart perfectly hates 
 and opposes. If God can execute his decrees consis- 
 tently with the perfect freedom of every moral agent ; 
 then he can cause every sinner to choose life or death, 
 and be the free and voluntary instrument of his own 
 salvation or destruction. And since God's secret will 
 is unknowai, no sinner can know whether he shall 
 choose life, or death, be holy or sinful, happy or miser- 
 able to all eternity, it is not the decrees ofGod, which 
 trouble sinners, but the agency of God in carrying them 
 into effect, without their knowing wdiat they are until 
 they are fulfilled. By his invisible agency upon their 
 minds, he governs all tlieir view s, all their thoughts, all 
 their determinations, and all their volitions just as he 
 pleases, and just according to his secret wall, or eternal 
 purpose, wluch they neither know before hand, nor can 
 
SERMON VIII. 
 
 13^ 
 
 resist, evade, or frustrate. IMiey sometimes call this 
 faic^ but it is something far more disagreeable to them, 
 than fate. If they were governed by fate, they would 
 not be accountable for their conduct. But they arc 
 governed by a divine agency on their minds, which is 
 not only wise, and holy, and powerful, but at the same 
 time, perfectly consistent with their own moral liberty 
 and freedom. They are entirely and constantly under 
 the control of divine providence, which is God’s most 
 wise and powerful, preserving and governing all his 
 creatures and all their actions, according to his secret 
 will. This secret will, for ought they know, may dis- 
 appoint all their desires, all their hopes, all their ex- 
 pectations, and destroy all their happiness forever. 
 They know not but it is God’s eternal, secret, and irre- 
 sistible will to make them vessels of ivrath, titted by 
 their own free, sinful choice for destruction. he car- 
 nal mind of every person in the state of nature rises 
 in enmity and opposition to this secret will of God, 
 is not reconciled to it, neither indeed can be. But if 
 this be true, cries every sinner, what shall I do } My 
 case is deplorably and desperately wretched. God has 
 often told you so, but you would not believe it. Can 
 you now believe otherwise ? Can you believe that 
 God has no secret will ? Can you believe that he will 
 not execute his secret will ? Can you believe, that 
 your opposition to his secret w ill can frustrate it ? 
 Can you believe, that God will give up his secret will to 
 gratify your unsubmissive will ? These, say you, are 
 hard sayings. I hope they are not true. I will go to 
 the bible, and see if they be to he found there. 1 will 
 go to God, and not to man, to tell me the truth. I be- 
 seech you to go, and I venture to say, that if you do 
 go, you will return converted^ or condemned. 
 
 6. If God will certainly execute his wise and holy 
 secret will ; then all his friends have a constant source 
 of joy under all circumstances of life. For he has as- 
 sured them, that in executing his secret will, he will 
 cause all things to work together for their good. 
 Though he may cause tliem to pass through dark and 
 
134 
 
 SERMON Vlir. 
 
 distressing scenes, yet he will never leave, nor forsake 
 them, but eventually bring them into light. It is his 
 secret will to order all things in the wisest and best 
 manner, to promote his own glory and the perfect ho- 
 liness and happiness of all who love him, and place 
 their supreme dependence upon him. None, who 
 have trusted in him, have ever found his faithfulness 
 to fail. Those, who have believed and loved the se- 
 xret will of God, have found it to be an unfailing 
 source of support, consolation, and joy, under all the 
 trials and afflictions, which they were called to expe- 
 rience. Abraham and Isaac, Jacob and Joseph, Mo- 
 ses and Joshua, David and Samuel, Christ and the 
 apostles, acknowledged the secret, governing w ill of 
 God, and found it a solid foundation of hope and con- 
 fidence, under the singular trials which fell to their lot. 
 That wJiich so many call errour, absurdity, and even 
 blasphemy, they called the most important and conso- 
 ling truth. And the same truth is still the ground of 
 joy and peace to all, who rejoice, that the Lord reign- 
 eth. Indeed, it wmuld be absurd for any to rejoice in 
 God, if they did not believe, that he will govern all 
 things exactly according to his secret and eternal pur- 
 pose. This all good men do believe, and therefore 
 are bound to rejoice in that secret wall of God, w hich 
 the men of the world hate and oppose with all 
 their hearts. All the promises of the gospel are found- 
 ed in the secret will of God, and consequently all the 
 hopes of Christians are derived from it. It is their 
 duty and privilege, to live by faith in the universal go- 
 vernment of God, w hich he constantly exercises over 
 all creatures, objects, and events, agreeably to the 
 secret and eternal counsel of his own will. 
 
 7. If God’s secret will be his governing will, and 
 respects the existence of every thing that comes to 
 pass, then it is very criminal in any to deny, or to com- 
 plain of his secret w ill. It is the same thing as to de- 
 ny that God governs the world, or to complain that he 
 does not govern it in the w isest and best manner. 
 Mankind seem to be very insensible of the great crim- 
 
SERMON VIII. 
 
 3 35 
 
 iiiallty of denying, or of complaining of the secret will 
 of God. It is as criminal as to deny that he governs 
 the world or to deny that he reigns in righteousness. 
 But who w ould not be shocked to hear any man say, 
 that God does not govern the world ; or that he gov- 
 erns it very unw isely, unjustly, and -erroneously } There 
 were some in Ezekiel’s day, who boldly said, “ The 
 Lord hath forsaken the earth.” And there were many 
 more, who boldly said, “ The wmys of the Lord are not 
 equal.” Are there not at this day, two just such class- 
 es of people ? One class, who boldly say, that God 
 has not an eternal secret wall or decree respecting all 
 future events, and does not govern all things accord- 
 ing to his original and eternal decree, but leaves all 
 the world to act independently, without any divine 
 control, and all the natural world to move on, without 
 his constant care and superintendency. And another 
 class, w ho boldly say, that the ways of the Lord are 
 not equal,” and he orders, or suffers ten thousand things 
 to take place, which he ought not to order, or suffer 
 to exist. Must it not be highly displeasing to the 
 creator, preserver, benefactor, and governour of the 
 w^orld, to hear his rational dependent, ungrateful, and 
 undutiful creatures thus boldly deny the reality and 
 rectitude of his universal government over them God 
 may properly address all, wdio use such language, as 
 he addressed persons of the same character of old. 
 
 Your words have been stoutagainstme,sailhthe Lord; 
 yet ye say, what have we spoken so much against thee.^” 
 To deny the reality and rectitude of God’s wise, holy, 
 universal government, is tantamount to denying all 
 obligation to love him, to obey him, to trust in him, and 
 to serve him. And is this a small offence ? Is it not 
 sinning directly against God himself.^ Is it not practi- 
 cally calling upon all the intelligent creation, to rise 
 up in open rebellion against their Maker ! These 
 questions must sooner or later, be answered, by all who 
 live under that government of God, which he exercises 
 over all his creatures and w orks, according to his eter- 
 nal and secret will. Can we justify ourselves in denying 
 
136 
 
 SERMON VIII. 
 
 his secret will, or in complaining of it God was 
 highly displeased with those who murmured, and pe- 
 rished in the wilderness. And he is still more dis- 
 pleased with those who murmur under greater light, 
 and in the enjoyment of greater temporal and spiritual 
 blessings. 
 
 Finally, this subject affords a just occasion for all to 
 inquire, whether they rejoice, or regret, that God al- 
 ways has, does now', and always wall govern them, 
 according to his secret will, or immutable purpose, 
 which exists in his own mind from eternity. This 
 question, w ere all intelligent creatures in the universe 
 to speak their minds upon if'^iricerely and fully, would 
 draw a line of distinction between all holy and unholy 
 men and angels. And they will all finally be charac- 
 terized and separated, according to this essential dis- 
 tinction. Can there then, be a more proper and im- 
 portant question proposed to the consideration of all 
 intelligent creatures than this : whether they are wal- 
 ling that God should treat them through every period 
 of their existence, just as he eternally determined in 
 his own wise and holy mind to treat them.^ The 
 question is perfectly plain and intelligible. And some 
 no doubt have solemnly considered it, and cheerfully 
 answered it in their own mind. Though they know', 
 that they once were entirely unw illing, that God should 
 dispose of them for ever agreeably to his fixt and eter- 
 nal purpose, yet they now know, that they have been, 
 and still are willing, that God should do all his plea- 
 sure with them, and all his other rational and immor- 
 tal creatures. But are there not some, w^ho are con- 
 scious, that they alw^ays have been, and now are, un- 
 willing, that God should dispose of them according to 
 his secret and eternal purpose ? Can you, who are 
 conscious of this, believe that you are friendly to God, 
 und prepared to enjoy him, either in this life, or in the 
 life to come While you sit in judgment upon your- 
 selves, must you not separate yourselves from God 
 and from all his friends, and sentence yourselves to the 
 doom of his incorrigible enemies ? But if vou will now 
 
SERMON VIII. 
 
 137 
 
 only give up your disaffection to God, and rejoice in 
 his character and government, and make his revealed 
 will the rule of duty, you may reverse the’ sentence 
 you have passed upon yourselves, and build a hope of 
 eternal life, which cannot be shaken or destroyed. Be 
 entreated then to rejoice in the Lord always, and re- 
 ceive the support and consolation, which will cer- 
 tainly flow from such a reconciliation to God. 
 
SERMON IX. 
 
 THE SUPREME BEING THE ONLY PROPER OBJECT OF RELI- 
 GIOUS WORSHIP. 
 
 REVELATION xix. 10. 
 
 And I fell at his feet to -worship him. And he said unto me., see thou 
 do it not ; I am thy fellow servant., and of thy brethren that have the 
 testimony of Jesus. Worship God. 
 
 The apostle tells us in the beginning of this chapter, 
 that he had a vision of heaven, where “ he heard a 
 voice which came out of the throne, saying. Praise our 
 God, all ye his servants, and ye that fear him, both 
 small and great. Let us be glad and rejoice, and give 
 honour to nim ; for the marriage of the Lamb is come, 
 and his wife hath made herself ready. And to her was 
 granted that she should be arrayed in fine linen, clean 
 and white ; for the fine linen is the righteousness of the 
 saints. And he saith unto me, write, blessed are they 
 who are called unto the marriage supper of the Lamb. 
 And he saith unto me, those are the true sayings of 
 God.*’ The apostle, it seems, supposed the person, 
 who had been revealing to him the future glory and 
 prosperity of the church, was Christ himself in his glori- 
 fied state. Accordingly, in a transport of joy and 
 gratitude, “ he fell at his feet to worship him.” But 
 the person perceiving his mistake, justly reproved 
 him for his well intended, but misapplied worship. 
 “ See thou do it not. I am thy fellow servant, and of 
 thy brethren that have the testimony of Jesus.” This 
 was as much as to say, “ I am a mere creature, and 
 . though of the angelick order, yet thine equal in office. 
 I am appointed to deliver these messages of God to 
 thee, as thou art to deliver the same messages to thy 
 
SERMON IX. 
 
 139 
 
 fellow men, and in this respect, we are brethren and 
 fellow servants, and neither of us a proper object ol 
 religious worship, which is due to the supreme being 
 alone: worship God.*’ The plain and full import of 
 the text is. 
 
 That God is the only proper object of religious 
 worship. 
 
 This is the important point, which I shall endeavour 
 to establish in the present discourse. This will ap- 
 pear, if we consider, 
 
 1. That the scripture represents God as the only 
 proper object of religious worship. God directed 
 Moses to say to his people, “ I am the Lord thy God, 
 which brought thee out of the land of Egypt, out ol 
 the house of bondage. Thou shalt have no other 
 sods before me. Thou shalt not make unto thee anv 
 graven image, or any likeness of any thing that is in 
 heaven above, or that is in the earth beneath, or that 
 is in the water under the earth. Thou shalt not bow 
 down thyself to them, nor serve them.” David taught 
 the same doctrine that Moses did. He said, “ great is 
 the Lord, and greatly to be praised : he is to be fear- 
 ed above all gods. For all the gods of the people are 
 idols: but the Lord made ike heavens. Give unto 
 the Lord, ye kindreds of the people, give unto the Lord 
 glory and strength. Give unto the Lord the glory due 
 unto his name : bring an offering and come before him : 
 worship the Lord in the beauty of holiness.” Here 
 David represents God as the creator and above all 
 other beings, who had been worshipped in any part of 
 the world, and required his people to give unto the 
 true God that religious and supreme worship and glo- 
 ry, which are due to him alone. God says himself, 
 “ I am the Lord ; that is my name : and my glory will 
 1 not give to another, neither my praise to graven ima- 
 ges.” And our Saviour said to satan, one of the 
 greatest of created beings, Thou shalt worship the 
 Lord thy God, and him only shalt'thou serve.” 1 
 might cite a vast many more passages of scripture of 
 the same import ; but all who have read the bible 
 
 V 
 
140 
 
 SERMON IX. 
 
 know, that the inspired writers uniformly represent 
 God as the only proper object of religious worship. 
 This will further appear, if we consider, 
 
 2. The absolute supremacy of God, in all his great 
 and essential attribiKes. David represents him as 
 worthy of the highest homage on account of his abso- 
 lute supremacy. He says, “ The Lord is a great 
 God, and a great king above all gods. In his hand are 
 the deep places of the earth: the strength of the hills 
 is his also. The sea is his, and he made it ; and his 
 hands formed the dry land. O come, let us worship 
 and bow down : let us kneel before the Lord our Ma- 
 ker.” The creator of all things must be the bupreme 
 Being, and the Supreme Being must be the only prop- 
 er object of religious worship. Here then it seems 
 necessary to observe, 
 
 1. That God is Supreme in respect to his existence. 
 He assumes a name expressive of his peculiar exis- 
 tence. When Moses desired to know by what name he 
 chose to be made known to his people, he said, I am 
 that I am : and thus shalt thou say unto the children of 
 Israel, I am hath sent me unto you.” This name de- 
 notes the most absolute and perfect existence. God is 
 the first of all beings, and of consequence has an imde- 
 rived existence. There was nothing in the universe 
 that existed before him w liich could be the cause of 
 his existence. This is peculiar to God, and is not true 
 of any other beings, for they all have a derived exis- 
 tence. There was an antecedent cause of their exist- 
 ing, and had not that cause operated, they never w ould 
 have existed. But there was no antecedent cause of 
 God's existence. He exists by an absolute necessity 
 of his owm nature. The ground or reason of his exis- 
 tence is completely within himself; so that he is prop- 
 erly an underived and self existent being. As he did 
 not derive his existence from any other being, so he 
 is not in the least degree dependent upon any other 
 being, wdiether he shall exist or not. As no being 
 gave him his existence, so no being can take it away. 
 Hence he is so often called the living and only living God. 
 
I 
 
 SERxMON IX. 
 
 141 
 
 He has an underived and independent life, which is 
 peculiar to himself. All other beings have a derived 
 and dependent life. He who gave them their life, 
 can at any time take it away. But God is the King 
 Immortal. He has life in himself, which no being in 
 the universe can destroy. As God’s existence is unde- 
 rived and independent, so it is necessarily eternal. We 
 cannot conceive of his ever beginning to exist for this 
 plain reason, that he had no exteriour cause of his 
 existence. Accordingly the psalmist addresses him as 
 an eternal being. “ Betbre the mountains were brought 
 forth, or ever thou hadst formed the earth, and the 
 world ; even from everlasting to everlasting thou art 
 God.” He is also immutable., as well as eternal, in his 
 existence. He claims immutability as his highest pre- 
 rogative. He says, “ 1 am the Lord, I change not.” 
 And the apostle James calls him “ the Father of lights, 
 with whom there is no variableness, neither the sha- 
 dow of turning.” Thus God is infinitely above all his 
 creatures, in respect to his underived, independent, 
 eternal, and immutable existence. 
 
 2. God infinitely surpasses all other beings in the 
 immensity of his presence. Though his presence be not 
 properly extended, yet it fills all places, and pervades 
 all things, at one and the same moment. He is really 
 as present, in one part of his vast dominions, as in 
 another, and at one time, as another. He claims im- 
 mensity of presence, as one of his essential attributes. 
 “ Thus saith the Lord, the heaven is my throne, and 
 the earth is my footstool. Am I a God at hand, saith 
 the Lord, and not a God afar off? Do not I fill heaven 
 and earth? saith the Lord.” Solomon addressed him 
 at the dedication of the temple as omnipresent. “ Will 
 God indeed dwell on the earth? behold, the heaven 
 and the heaven of heavens cannot contain thee; how 
 much less this house I have build ed ?” We cannot 
 conceive that God, who made, and who preserves and 
 governs all things, should be limited in his presence, 
 or absent a single moment, from any place, or crea- 
 ture, or object, in the whole circle of creation. Omni- 
 
112 
 
 SERMON IX. 
 
 presence, therefore, appears to be an essential attribute 
 of the deity, which is peculiar to himself, and which 
 renders him infinitely different from, and superiour to 
 all created beings, whose presence is circumscribed 
 by time and place. 
 
 3. God as far transcends all other beings in his 
 
 knowledge^ as in his presence. His knowledge is be- 
 yond all comparison in its kind and extent. Whatever 
 he knows he knows intuitively. He sees through all 
 objects, and looks directly into all hearts. He knows 
 the views, and feelings, and internal exercises of angels 
 and men, before they are expressed in their words or 
 actions. He makes use of no means of gaining knowl- 
 edge, but has a direct, immediate and universal knowl- 
 edge of all things, which is peculiar to himself and 
 belon 2 :s to no other beins;. He seeth not as man 
 seeth, for man looketh on the outward appearance, 
 but he looketh on the heart. This is that kind of 
 knowledge, which David said was too wonderful and 
 too hiffh for him. and to which he could not attain. 
 The apostle says, ‘‘Known unto God are all his works 
 from the beginning of the world.” He knows not on- 
 ly all things that have existed and will exist, but all 
 tilings that might have existed. His knowledge is far 
 more extensive, than the knowledge of all other be- 
 inirs OY ever will he. Though their knowledge 
 
 will be for ever increasing, yet it will be for ever limit- 
 ed ; but his knowledge always has been, and always 
 will be universal and unbounded. So that his knowl- 
 edge as far surpasses theirs, as eternity surpasses 
 time, in duration. 
 
 4. God is absolutely supreme in tvisdom as well as 
 in knowledge. 4'hough wisdom implies knowledge, 
 yet knowledge does not imply wusdom. Knowledge is 
 the bare perception of things, but wisdom consists in 
 devising and forming the best designs, or in applying 
 know ledge to the best advantage. Perfect know ledge 
 is necessary to perfect wisdom. It w^ould have been 
 impossible for God to have formed the most perfect 
 plan of operation from eternity, if he had not posses- 
 
SERMON IX. 
 
 245 
 
 sed a clear, intuitive, and comprehensive knovviedge 
 of all things possible. The least defect in knowledge 
 might have proved a defect in wisdom, and prevented 
 the absolute perfection of his original and eternal pur- 
 pose in the work of creation. But tliere was no de- 
 fect in his knowledge, nor consequently in his wisdom. 
 In the clear view of all things he was able to devise 
 the best possible design, and the best possible means 
 to accomplish it. His wisdom, therelbre, surpasses 
 the wisdom of all other beings. Pie is the only wise 
 God, or the only being who is perfectly wise. Moses 
 says, He is the Rock, his w ork is perfect.” David 
 exclaims, “ O Lord, how^ manifold are thy works ! in wis- 
 dom hast thou made them all.” Paul speaks of the 
 wisdom of God in the highest terms of admiration. 
 “ O the depth of the riches both of the wisdom and 
 knowledge of God! how unsearchable are his judg- 
 ments, and his ways past finding out!” And he rep- 
 resents him as displaying to the view of the whole 
 intelligent creation his manifold wdsdom, in the plan of 
 redemption through the mediation of Christ. The 
 wdsdom of men and of angels is but mere folly in com- 
 parison with the unsearchable and incomprehensible 
 w isdom of the Supreme Being. 
 
 5. God is supreme in/?o?cer as well as in wisdom and 
 knowledge. His power is the most prominent perfec- 
 tion of his nature, and the most visibly impressed upon 
 all his works of creation and providence. But it is 
 his creating power, that most clearly and infinitely 
 surpasses the power of all created beings, w ho in this 
 respect are entirely impotent. Neither men, nor an- 
 gels can give existence to the least thing conceivable. 
 They can only move and modify created objects, but 
 are wholly incapable of creating a single mote or atom. 
 Indeed, ail the power they have to do any thing, they 
 constantly derive from the almighty power of God, who 
 essentially comprehends, or comprizes all the power 
 there is in the universe. In him all other beings live, 
 and move and have their being. They are not suffi- 
 cient of themselves, to exist, to speak, to act, or even 
 
144 
 
 SERxMON IX. 
 
 think. And with all their derived power, they soon 
 become weak and weary, and unable to act ; but ‘‘ the 
 everlasting God, the Lord, the Creator ot’the ends of 
 the earth fainteth not, neither is weary.” He is able 
 to operate through the whole circle of creation, and 
 to produce millions and millions of effects, without 
 the least interruption, or a moment’s cessation. His 
 power is underived, independent, and absolutely su- 
 preme. Furthermore, 
 
 6. God is supremely excellent in his holiness, good- 
 ness or benevolence. 1 use all these terms to denote 
 his moral perfections, which are all comprized in his 
 pure, disinterested, impartial, universal love. God is 
 love. His whole moral excellence consists in holy 
 love; and every moral attribute of his nature is only 
 a modification of perfect benevolence and good will 
 to all percipient beings. But if this be the holiness of 
 the deity, some may be ready to ask, how does it ap- 
 pear that his holiness is infinitely superiour to the ho- 
 liness of all other beings ? Does not God require all his 
 intelligent creatures to be holy as he is holy ? Are not 
 angels and glorified spirits completely holy ? And do 
 not all good men feel and express pure benevolence, 
 and exercise the same kind of holiness, that God feefls 
 and expresses ? This is all true ; and yet there is a 
 vast ditference between the holiness of God, and the 
 holiness of all other beings. We are told, “ There is 
 none holy as the Lord.” And Christ says, “ There is 
 none good but one, that is God.” The goodness of 
 God far surpasses the goodness of all other beings, not 
 only because it is underived, but because it is infinite- 
 ly greater. There is more goodness in one benevo- 
 lent exercise of God, than in all the benevolent exer- 
 cises of all other holy beings united. Their goodness 
 is limited by their views, which are extremely imper- 
 fect. They never take in but a very small part of the 
 universe at one view, and their benevolent affections 
 can extend no further than their views. And though 
 their views will be eternally extending, yet they will 
 for ever fall infinitely short of the all-comprehensive 
 
SERMON rx. 
 
 145 
 
 views of Got]. So that all their views to eternity will 
 be iiilinltelv inferiour to the constant and unhonnded 
 views of the Deity ; and of consequence, all their holy 
 exercises will be infinitely inferiour in point of ex- 
 tent, and of real virtue and excellence, to his con- 
 stant and unlimited exercises. The whole universe 
 stands perpetually transparent to his view', and he 
 aims at the highest good of the w hole in every volition 
 of his wdll, and every exertion of his hand. If we on- 
 ly reflect a moment upon the greatness of God, we 
 must have a clear conviction of his supreme goodness. 
 He is good unto all, and his tender mercies are over 
 all his works. His all-comprehensive view s are never 
 obstructed, and his benevolent affections are never 
 diminished; and therefore he exercises more holiness 
 every moment, than all holy creatures ever have exer- 
 cised, or ever will exercise to all eternity. Thus God 
 is absolutely supreme in all his natural and moral perfec- 
 tions ; and this absolute supremacy over all his intel- 
 ligent creatures renders him the only proper object of 
 their religious worship. 
 
 This leads me to observe, 
 
 3. That it is absurd to pay religious worship to any 
 being, who is not possessed of the essential attributes 
 of divinity. It is absurd to love a being supremely, 
 wbo is not supremely amiable ; or to place supreme 
 dependence upon a being, who is not supremely inde- 
 pendent ; or to yield supreme submission to a being, 
 who is not supremely wise ; or to put supreme confi- 
 dence in a being who is not supremely good; or to 
 make supplication to a being, w ho is not every w here 
 present, and able to hear, and answ er all the suppli- 
 cations of all his supplicants. But there is no being in 
 the universe besides God, who does possess these es- 
 sential attributes of divinity, w hich render him w orthy 
 of that supreme love, dependence, submission, and 
 confidence, which is expressed in prayer or praise, or 
 in any other act of religious worship. This has been 
 the universal opinion of all mankind in all ages of the 
 world. They have never paid religious worship to 
 
 19 
 
146 
 
 SERMON IX. 
 
 any being, whom they did not acknow ledge to be a De- 
 ity and possessed of divine attributes. Though some 
 have worshipped the sun, yet they always meant to di- 
 rect their worship to the divinity, whom they supposed 
 dwelt in it. Though some have worshipped an ani- 
 mal, yet they alw ays meant to direct their w^orship to 
 tlie divinity, whom they supposed dwelt in it. And 
 though some have worshipped graven images or dumb 
 idols, yet they have ahvays meant to direct their wor- 
 ship to the divinity, that they supposed dwelt in them, 
 or w ere always present with them. All their worship 
 was divine w orship, and intentionally paid to a divine be- 
 ing possessed of the essential attributes ofdivinity. But 
 they were grossly deceived in imagining that there 
 were gods many and lords many. For we have no ev- 
 idence from scripture, or from reason, tliat there is, or 
 can be, more than one living and true God, who is 
 possessed of absolute independence, omniscience, om- 
 nipresence, omnipotence, and unlimited wisdom and 
 goodness, and who is worthy of that supreme love, 
 homage, veneration, and confidence, which is ahvays 
 implied in religious w orship. All other beings, except 
 the eternal, self existent, independent, immutable, al- 
 mighty, and all-wise Creator, are absolutely dependent ’ 
 upon him for their existence, and for ail their rational 
 and moral powers ; and this dependence places them 
 infinitely below him. There is no comparison betw^een 
 a created and uncreated being. One created being is as 
 completely destitute of every divine attribute, as ano- 
 ther. Angels are as destitute of every divine attribute 
 as men, and men are as destitute of every divine at- 
 tribute, as lifeless matter. There is but one ; and 
 there can be but one being in the universe, who is the 
 proper object of religious worship ; and that being is 
 the only living and true God. Accordingly, the scrip- 
 ture requires us to worship him, and forbids us to w^or- 
 ship any other being. 
 
 1 now proceed to the improvement of the subject. 
 
 1. If God be worthy of religious w^orship solely on 
 account of the essential attributes of his nature ; then 
 
SER3I0N IX. 
 
 117 
 
 he cannot form a being worthy of religious worship. 
 He has indeed created beings superiour to men ; and 
 he can undoubtedly create beings superiour to Gabri- 
 el, or any of the principalities and powers above. 
 But supposing he should create a being as far supe- 
 riour to Gabriel, as Gabriel is superiour to the lowest 
 of the human race ; still that being would approach 
 no nearer to divinity, than the smallest intelligent 
 creature. Or suppose he should create a being, who 
 should have a thousand fold more power, more knowl- 
 edge, more wisdom, and more goodness, than the 
 whole intelligent creation have now, or ever will have, 
 still that being would approach no nearer divinity, 
 than the smallest insect. Or suppose once more, that 
 God should exert his whole omnipotence, to form a 
 ' creature as great and good as possible ; still that great- 
 est and best possible creature would be infinitely be- 
 low his creator, in respect to both natural and moral 
 excellence. For it is not conceivable, that even ofii- 
 nipotence can create an eternal, self-existent, indepen- 
 dent, immutable, omnipresent, omniscient, omnipotent, 
 or an infinitely wise and holy being. Or in fewer 
 words, we cannot conceive, that God can communi- 
 cate any of his essential perfections to a created being, 
 and make him a Deity. But if he cannot create a be- 
 ing equal to himself ; then he must remain the Suj/renie 
 Beings and infinitely worthy of that worsliip, 
 
 which is an explicit acknowledgement of his absolute 
 supremacy ; and which cannot, without denying his supre- 
 macy, he paid to any created being, who is absolutely 
 dependent upon him, and infinitely below him, in ail 
 respects. We have, therefore, the same demonstra- 
 tive evidence, that God cannot create a being, who is 
 worthy of religious worship, that we have of his being 
 the Creator, Preserver, and Supreme Sovereign of the 
 universe. 
 
 2. If God be the only proper object of religious wor- 
 ship on account of liis essential and incommunicable 
 perfections ; then there is as great and essential dijfer- 
 ence between that religious worship which is due to 
 
148 
 
 SERMON iX. 
 
 him and that kind of homage Vvhich is due to crea- 
 tures, as there is between his essential and supreme 
 attributes and their derived, dependent, and limited 
 natural and moral excellence. God allows, that they 
 have some natural and moral excellencies, and accord- 
 ingly requires them to pay civil or subordinate respect 
 and homage to one another. He requires children to 
 honour their parents, and the young “ to rise up before 
 the hoary head, and honour the face of tlie old man.” 
 Solomon requires his son, “ to fear tlie Lord and the 
 king.” Paul exhorts subjects “ to render fear to whom 
 fear is due, and honour to whom honour is due.” Pe- 
 ter says to Christians, “ Honour all men. Love the 
 brotherhood. Fear God. Honour the king.” Agree- 
 ably to such divine precepts, we find many instances 
 in scripture, of pious persons paying civil or subordi- 
 nate homage and respect to their fellow men. When 
 Abraham bought a burying place of the children of 
 Heth, ‘‘ he bowed down himself before the children of 
 the land.” Joseph’s brethren when they viewed him 
 as Lord of Egypt, “ bow ed dowm themselves before 
 Iiim with their faces to the ground.” When Moses w ent 
 out to meet his father-in-law' Jethro, “ he did obeisance 
 to him.” When David came out of the cave where 
 Saul was, “ he cried to him saying, my lord the king, 
 and stooped w ith his face, to the earth, and bowed 
 himself.” After David had granted liberty to Absalom 
 to return, Joab the general of his army, “fell to the 
 ground on his face, and bowed himself, and thanked 
 the king.” “ Nathan the prophet bow ed himself be- 
 fore the king with his face to the ground.” When the 
 sons of the prophets saw Elisha, they said, “ the 
 spirit of Elijah doth rest upon Elisha; and they came 
 to meet him, and bowled down themselves to the 
 ground before him.” After David had transferred the * 
 crown from himself to Solomon, “all the congrega- 
 tion of the princes bowed down their heads, and 
 worshipped the Lord and the king.” Such tokens of 
 civil respect and homage are entirely proper to ex- 
 press that love, that fear, (hat obedience, that submis- 
 
SERMON IX. 
 
 149 
 
 sioii, and that reverence, which we ow'e to our fel- 
 low creatures, according to the natural and moral ex- 
 cellencies they possess, according to the several offi- 
 ces they sustain, and according to the various rela- 
 tions they stand in to us. Now', it is easy to perceive, 
 that there is as great and essential difference between 
 civil respect and religious w^orship, as there is be- 
 tw^een God and created beings. There is precisely 
 the same difference between paying supreme worship 
 to our Creator and paying subordinate respect to our 
 fellow' creatures, as there is between exercising su- 
 preme love to God and subordinate benevolence to 
 our fellow men. Civil respect approaches no nearer 
 to religious worship, than the natural and moral ex- 
 cellence of the most exalted creature approaches to 
 the natural and moral perfections of the Supreme 
 Deity. This great and essential difference betw'een 
 civil respect and religious w orship, every true w'orship- 
 -per of God sees and feels and expresses in all his sin- 
 cere addresses to the throne of divine grace. 
 
 3. If God be the only proper object of religious 
 worship; then w'e may justly and conclusively argue 
 the divinity of Christ from his actually receiving, 
 without disapprobation, religious worship from his 
 friends and followers. Though many who came to 
 him and conversed with him, view ed him as a mere 
 man, and paid him only civil respect and homage, 
 calling him Rabbi, or good master; yet his disciples 
 and some others, who w ere better acquainted w ith him, 
 paid him truly religious worship, w hich he did not disap- 
 prove or reject. We read, V\'hen he was come dow'n 
 from the mountain great multitudes followed him. 
 And, behold, there came a leper, and trorshipped him, 
 saying. Lord, if thou w ilt, thou canst make me clean 
 and instead of reproving him for this act of religious 
 w'orship, “ Jesus put forth his hand, and touched him, 
 saying, I will, be thou clean. * And immediately his 
 leprosy w'as healed.” At another time, “Behold, 
 there came a certain ruler, and him, saying, 
 
 my daughter is even now' dead ; but come and lay 
 
150 
 
 SERMON IX. 
 
 thy hand upon her, and she shall lire.” Christ appro- 
 ved of his address, and restored his daughter. After 
 Christ had saved Peter and those that were with him 
 from sinking in the sea, “ then they that were in the 
 ship came and worshipped him, saying, of a truth thou 
 art the son of God.” Those who first saw him after 
 he was risen from the dead, “ came and held him by 
 the feet and worshipped him.” When he was carried 
 up to heaven, those who saw him ascend, ^'‘worshipped 
 him, and returned to Jerusalem with great joy.” Ste- 
 phen the first Christian martyr died, “ calling upon 
 God, and saying. Lord Jesus, receive my spirit.” This 
 was a most solemn act of religion paid to Christ, as a 
 person possessed of divine omniscience and omnipres- 
 ' ence. And we are told, that the heavenly hosts pay 
 the same divine and undivided worship to both the 
 Father and Son. St. John heard them crying in hea- 
 ven, “ Blessing, and honour, and glory, and power, 
 be unto him that sitteth upon the throne, and unto the 
 Lamb, for ever and ever.” Such religious worship 
 God requires both men and angels to pay to Christ. 
 He expressly requires all men “ to honour the Son, 
 even as they honour the Father.” “And when he 
 brlngeth in the first begotten into the world, he saith. 
 and let all the angels of God worship him.” Now if 
 both men and angels are required to pay religious 
 worship to Christ and have actually paid him religious 
 worship, and he has a right to receive it, and has ac- 
 tually received it, with entire approbation; then it is 
 unquestionably true, that he is a Divine Person, and 
 possesses all the essential attributes ofDivinity. Arl- 
 ans, Socinians, and Unitarians have felt the force of 
 this argument in favour of Christ’s divinity, and en- 
 deavoured to evade it, by denying that t'elknous wor- 
 ship was paid to him while he tabernacled in flesh. 
 They say that those, who are said io worship him, on- 
 ly meant to pay him cA’zY respect or homage. Though 
 this might be true in some cases, yet it could not be 
 true in the case of Stephen, who adored him wfith 
 his dying breath. But though it w^ere possible for Ste- 
 
SERMON IX. 
 
 151 
 
 phen, in his imperfect state, to have committed tlie 
 same errour in paying religious worship to Christ that 
 John did in paying religious worship to the angel ; yet 
 it cannot he supposed, that all the heavenly hosts are 
 grossly deluded in paying the same religious and di- 
 vine honours to the Redeemer that they pay to the 
 Creator. The religious worship paid to Christ upon 
 earth, and the religious worship paid to him in hea- 
 ven, affords a plain, conclusive and unanswerable ar- 
 gument in favour of his absolute divinity and equality 
 with the Father in all his essential attributes. 
 
 4. If no other than o. divine person be a proper ob- 
 ject of religious worship; then the Arians are' real 
 idolaters in paying religions worship to Christ, whilst 
 they deny his divinity. Though they acknowledge 
 Christ to be a super-angelick being, yet they deny 
 that he possesses self-existence, independence, or any 
 other essential attribute of divinity. And so long as 
 they view him in this inferiour light, they cannot pay 
 divine honour to him, without being guilty of worship- 
 ing the creature, instead of the Creator, which is the 
 essence of idolatry. Though they sincerely profess 
 to believe, that he is the greatest of created beings, 
 that he existed before angels and men, that he now 
 reigns over them, and that he will finally judge them 
 at -the last day ; still they have no right, on this sup- 
 position, to pay him religious homage. There is no 
 essential difference between worshipping the highest 
 and the lowest created objects, because they are all 
 infinitely below the uncreated, self-existent. Supreme 
 Being. If Papists are guilty of idolatry in worship- 
 ping the Virgin Mary and canonized saints; or if 
 heathens are guilty of idolatry in worshipping de- 
 mons, departed heroes, and graven images ; then Ari- 
 ans must be guilty of idolatry in worshipping Christ, 
 who, in their opinion, is totally destitute of every di- 
 vine attribute } Socinians, who hold Christ to be a 
 mere man, avoid this absurdity, by refusing to pay 
 him religious worship. And if Arians would become 
 consistent, they would become Socinians, and after 
 
152 
 
 SERMON IX. 
 
 they became Socinians, they would become Unitarians, 
 and after they became Unitarians, they would become 
 Infidels. There is no place to stop between Arianism 
 and Deism. The denial of the divinity of Christ, di- 
 rectly tends, in its genuine consequences, to subvert 
 the whole gospel. 
 
 5. If God be the only proper object of religious 
 worship ; then moral depravity has had a very blind- 
 ing and fatal influence upon the minds of men in all 
 ages. It has blinded the whole heathen world in respect 
 to the being and perfections of the ordy living and 
 true God, and plunged them in the grossest idolatry. 
 They have paid religious worship to the hosts of hea- 
 ven, to demons, to departed spirits, to four footed 
 beasts and creeping things. It has blinded the minds 
 of the great majority of the Christian world, and led the 
 Pope and his votaries to worship the Virgin Mary, and 
 deified saints and dumb idols. It has led the whole 
 body of Arians to pay divine honours to one whom they 
 believe to be destitute of every divine perfection, and 
 to blend the worship of a creature with the worsliip of 
 his creator. Such great and general blindness ofmankind 
 cannot be owing to any defect in their understandings, but 
 must flow from the moral corruption of their hearts. The 
 light of nature and the light of the gospel has shone in 
 darkness, and the darkness has not comprehended it. 
 The apostle ascribes the idolatry of the world *to this 
 criminal cause. It was because “ they became vain in 
 their imagination, and ihow foolish heart was darkened. 
 Professing themselves to be wise, they became fools : 
 And changed the glory of the uncorruptible God into an 
 image made like to corruptible man, and to birds, and 
 four-footed beasts, and creeping things.” 
 
 6. If God be the only proper object of religious 
 worship on account of his supremely great and amia- 
 ble perfections ; then those are extremely criminal, 
 who never worship him at all. There are a vast many 
 of the human race, who never pay religious w orship to 
 any being in the universe. This is more common 
 among those who call themselves Christians, than among 
 
SERMON IX. 
 
 I K ^ 
 
 the most savage and ignorant pagans. They almost 
 universally pay religious worship to some being or ob- 
 jects which they deem divine. But how many are 
 there in a Christian land, who cast off tear and restrain 
 prayer before God. Though they know the only liv- 
 ing and true God, yet they glorily him not as God, ei- 
 ther in secret, private, or publick. They live without 
 God, without Christ, and w ithout hope in the w orld. 
 Such persons are more vile than the brutes that perish. 
 
 The ox knows his owmer and the ass his master’s 
 crib but such Christian pagans know not their Cre- 
 ator, Preserver, and Benefactor, and treat him wuth 
 the highest neglect and contempt. They despise his 
 favour and defy his frowns. Hear the admonition of. 
 the prophet. “ Understand, ye brutish among the 
 people ; and ye fools, w hen will ye be wise ? He that 
 planted the ear, shall he not hear ? He that formed the 
 eye, shall he not see ? He that chastiseth the heathen^ 
 shall not he correct ?” “ Will he not pour out his fury 
 
 upon those, that call not upon his name ?” “ Can their 
 hands be strong, or their hearts endure, in the day that 
 he shall deal with them ?” 
 
 Finally, this subject exhorts all to renounce the 
 idols which they have set up in their hearts. How 
 many are setting up idols in their hearts ? All who 
 love the wmrld, or the things of the world supremely, 
 are idolaters in the sight of God. And these idols are as 
 fatal as graven images — and must be removed, in or- 
 der to glorify and enjoy God. 
 
 20 
 
SERMON X. 
 
 THE HUMANITY OF JESUS CHRIST. 
 
 LUKE ii. 52. 
 
 And Jestis increased in wisdom and stature, and in favour with God 
 
 and man. 
 
 These words are intimately connected with the 
 whole of the preceding chapter, which contains a large 
 and particular account of the time, place, and circum- 
 stances of Christ’s birth; of the angels who proclaim- 
 ed the great and joyful event ; of the peculiar ceremo- 
 nies of his dedication to God ; of his early attendance 
 on the passover ; and of his uncommon growth in wis- 
 dom and stature, as well as in favour with God and 
 man. The text, taken in connection with all these 
 things, naturally leads us to conclude, 
 
 That Jesus Christ was really man. 
 
 It is certain, however, that the humanity, as well as di- 
 vinity of Christy has been called in question. This was 
 one of the first heresies that sprang up in the Christian 
 church. A sect called the Docetm denied, that Christ 
 had a true body and reasonable soul, or that he liter- 
 ally hungered, thirsted, suffered and died. To this 
 heresy, it is supposed, the apostle John alludes in his 
 first epistle, where he says, “ Hereby know ye the spi- 
 rit of God: every spirit that confesseth that Jesus 
 Christ is come in the fiesh, is of God. And every spi- 
 rit that confesseth not that Jesus Christ is come in the 
 flesh, is not of God. And this is that spirit of anti- 
 christ, whereof ye have heard that it should come, 
 and even now is already in the world.” Though few, 
 if any at this day, deny that Christ had a human body^ 
 yet some noted divines deny that he had a human sold. 
 
SERMON X. 
 
 155 
 
 which is virtually denying his proper and essential hu- 
 manity. It is, therefore, a point worthy of serious con- 
 sideration, whether Jesus of Nazareth, who appeared 
 in the character of mediator, and died without the 
 gates of Jerusalem, was really ma/i. If we search the 
 New-Testament, we shall find, that the inspired wri- 
 ters have said a great many things, which clearly prove 
 the real humanity of Christ. He is there called man, 
 and the son of man, more than forty times by himself 
 and others. He appeared in fashion as a man, and 
 w as taken to be such, by all who beheld him and con- 
 versed with him. Though some thought he was John 
 the Baptist risen from the dead ; others that he was 
 Elias ; others that he was Jeremias, or one of the 
 prophets ; yet none doubted whether he w as really 
 man and one of the descendants of Adam. According- 
 ly, Josephus and all profane historians, who have men- 
 tioned Jesus of Nazareth, have always spoken of him 
 as really man, and generally nothing more than man. 
 This is such evidence of Christ’s humanity as might 
 well be considered as full and satisfactory. But since 
 I propose to treat this subject distinctly and largely, I 
 shall enter into a more particular consideration of the 
 evidence of Christ’s being really man. 
 
 Here it may be observed, 
 
 1. That he was really man, because he had a human 
 body. It was formed and fashioned in his mother’s 
 womb, by the great parent of all flesh. “ So it was,” 
 says the inspired wTiter, that while his mother w as at 
 Bethlem, “ the days were accomplished that she 
 should be delivered. And she brought forth her first 
 born son, and wrapt him in swaddling clothes” This 
 representation plainly supposes, that Christ’s body w as 
 truly human and derived in an ordinary way from hu- 
 man nature. And this is further corroborated by the 
 account given of his corporal increase in stature and 
 magnitude through the several stages of infancy, child- 
 hood, youth, to complete manhood, by the same means 
 of nourishment, by w hich other children come to 
 maturity'. Christ’s body appears to have been, in 
 
156 
 
 SERMON X. 
 
 every respect, similar to that of other men. It was 
 subject to heat and cold, pleasure and pain, hunger and 
 thirst, strength and weakness, and to every corporeal 
 intirmity w liich does not arise from human depravity. 
 His having such a human body is a strong presumptive 
 evidence, that he had a human soul, which w as neces- 
 sary to constitute him a real man. 
 
 2. He was really man, because he had a human 
 soul as well as a human body. This is necessarily 
 implied in w hat is said of him in the text. “ He in- 
 creased in wdsdom and stature, and in favour w ilh God 
 and man.” Here both his wisdom and piety is as- 
 serted ; and w e know, that these are properties of the 
 soul, and not of the body. He possessed every intel- 
 lectual pow er and faculty, which wms necessary to con- 
 stitute him a free, voluntary, moral^agent, and capable 
 of that wisdom and piety, which rendered him per- 
 fectly amiable in the sight of God and man. And his 
 growing in wisdom and holiness is a conclusive evi- 
 dence, that he possessed the same kind of intellectual 
 pow ers and faculties, w hich are peculiar to a hiimcm 
 soul, which gradually comes to maturity. Though his 
 mind strengthened and expanded gradually ; yet it 
 strengthened and expanded rapidly, and made greater 
 progress in knowledge and virtue, than other chil- 
 dren of the same age, and under similar advantages. 
 There is no doubt but that his pious parents instruct- 
 ed him as early and as w ell as they w ere capable. It 
 is to be presumed, that they taught him to speak and 
 to read, and improved every opportunity of pouring 
 useful instruction into his attentive and docile mind. 
 He heard them from day to day read the word of God, 
 and call upon his name. He was soon capable of 
 reading the scriptures himself, and of understanding 
 what the prophets had said concerning his character, 
 his olhee, and mediatorial conduct. He early knew' 
 much more concerning these great things than his pa- 
 rents. This appears from his extraordinary conver- 
 sation w'ith the.)ewnsh teachers in the temple, who more 
 astonished at his understanding and answ ers, and from 
 
SERMON X. 
 
 / 
 
 lO/ 
 
 his reply to the gentle reproof of his mother for stay- 
 ing behind in the temple , “ Wist ye not that I must 
 be about my father’s business ?” His improvements in 
 knowledge were surprising to all who heard him 
 preach. While he taught in the temple, “ the Jews 
 marvelled, saying, How knoweth this man letters^ hav- 
 ing never learned.” Though lie employed most of his 
 time in a laborious occupation v, ith Ins father ; yet he 
 found many leisure seasons and opportunities, which 
 other children, and youths, and even men, spend in 
 trifling, that he wisely improved in reading and con- 
 templating upon the most important and divine sub- 
 jects. And if we consider the purity of his heart, the 
 strength of his mind, and the rectitude of all his views, 
 desires, and pursuits, it is natural to conclude, that his 
 human soul, though at first Aveak and feeble, should 
 gradually ^nd rapidily increase, Avax sti'ong, and be 
 filled Avith spiritual and divine Avisdom. This account 
 of Christ’s mental improvements affords infallible evi- 
 dence, that he possessed not an angelick, or super- 
 angelick, but a human soul, Avhich being united Avith a 
 human body, constituted him, in the strictest sense, a 
 real man. 
 
 3. That Christ AAms properly a human person Avill 
 appear, if Ave consider the state and circumstances in 
 which he Avas placed Avhilc he lived in this world. F or, 
 
 1. He was fixed in a state of dependence. This he 
 repeatedly and plainly acknoAvledged. “ Then Jesus 
 ansAvered and said unto them, Verily, verily, I say unto 
 you, the son of man can do nothing of himself, but 
 Avhat he seeth his father do.” Again he said, “ When 
 ye have lifted up the son of man, then shalFye knoAV 
 that I am he, and that I do nothing of myself ; but as 
 my Father hath taught me, I speak these things.” 
 And again, “ The words I speak unto you, / speak not 
 of myself but the Father that dwellcth in me, he doeth 
 theworks^ These are plain expressions of his depen- 
 dence upon his Father. And it Avas upon this ground, 
 that he so frequently and devoutly prayed to his Fa- 
 ther. Prayer alAvays implies dependence upon him to 
 
158 
 
 SERMON 
 
 , wlioin it is addressed. The prayers of Christ, there- 
 fore, prove that he lived, and moved, and had his be- 
 ing in God, as really as other men, and was as much 
 dependent upon him for divine assistance, direction, 
 and preservation, through the whole course of his life 
 as any other of the human race. He prayed for divine 
 direction in the choice of his twelve disciples. He 
 prayed for divine assistance to raise Lazarus from the 
 grave. He prayed for Peter and for all his apostles 
 and followers at the last passover he ever attended. 
 And he prayed to be divinely strengthened and sup- 
 ported through all his agonies in the garden and his 
 sufferings on the cross. His continual prayers were a 
 continual and practical expression of his state of de- 
 pendence during his continuance on earth ; and his 
 dependence was a demonstration of his real humanity. 
 
 2. He was placed under law, which implies that he 
 w^as a human moral agent, and accountable to God 
 like other men. VVe are told that “when the fullness 
 of time was come, God sent forth his son, made of a wo- 
 mam made under the law^ to redeem them that w^ere under 
 the law\” Christ w^as as much bound as any other man 
 by the divine law, to love the Lord his God with all 
 his heart, and with all his soul, and with all his mind, 
 and with all his strength, and his neighbour as himself. 
 As a child, he was bound to obey his father and mo- 
 ther. As a Jew, he w as bound to observe all the rites 
 and ceremonies of the Mosaick law\ As a subject, he 
 wms bound to obey magistrates and all the higher powers. 
 And as a dependent creature, he w as bound to obey 
 the whole will of his Creator. There was not a di- 
 vine law in being in his day, but what bound him to 
 universal and perfect obedience, as much as any other 
 man. This he knew^, and accordingly paid a strict, 
 cheerful, and constant obedience to every divine pre- 
 cept and prohibition. He said, “ it is my meat to do 
 the will of him that sent me, and to finish his w^ork.” 
 And his Father proclaimed by a voice from heaven, 
 “ This is my beloved Son in whom I am w ell pleased.” 
 When he came from Galilee to Jordan unto John, to be 
 
SERMON X. 
 
 159 
 
 baptised of him, “ John forbade him, saying, I have 
 need to be baptised of thee, and comest thou to me ? 
 And Jesus answering, said unto him, sutler it to be so 
 now : for thus it becometh us to fulfil all righteousness.'' 
 
 “ It becometh usfi that is, it becometli me as well as 
 others to fulfil all righteousness, by universal obedience 
 to the divine commands. And this he more expressly 
 declared in his sermon on the Mount. “ Think not 
 that I come to destroy the law or the prophets : I am 
 not come to destroy, but to fulfil.” And again he said, 
 
 “ I must work the w orks of him that sent me, while it • 
 is day : the night cometh, when no man can work.” 
 No law, whether human or divine, can bind any but 
 those to whom it is given. So the apostle declares 
 with respect to the divine law. “ Whatsoever the 
 law saith, it saith to them who are under the law.” If 
 Christ had not been man, he could not have been made 
 under the law to man. But he was made under the 
 law to man, wdiich demonstrates, that he was really 
 man. I must add, 
 
 3. That Christ w as placed, like all other men, in a 
 state of probation, from his birth to his death. His 
 own eternal happiness, as well as the eternal happi- 
 ness of mankind, was suspended upon his entire, con- 
 stant, and persevering obedience through life. If he 
 had failed in one point, he would have forfeited the 
 divine favour, defeated the great design he came to 
 accomplish, and plunged himself in hopeless ruin. 
 Disobedience in him would have been far more crimi- 
 nal than disobedience in any other man, and drawn 
 after it far more fatal consequences. This is w hat is 
 meant by his being in a state of probation. For any 
 person is strictly and properly in a state of probation, 
 where future good or evil is suspended upon his future 
 conduct. Thus Solomon placed Shimei in a state of 
 probation when he suspended his life, or death, upon 
 the condition of his keeping within, or going beyond 
 the bounds he had set him. So God the Father made 
 great and precious promises to Christ, upon the condi- 
 tion of his perfect faithfulness in performing the work 
 
160 
 
 SERMON X. 
 
 of redemption, and such conditional promises of good 
 placed liim in a state of probation, in respect to his 
 future conduct. His Father promised, in the 42d of 
 Isaiah, to strengthen and uphold him in his great and 
 arduous mediatorial work, “ Behold mj servant, 
 whom I uphold ; mine elect in whom my soul de- 
 lighteth : I have put my spirit upon him ; he shall bring 
 forth judgment to the Gentiles. He shall not cry, nor 
 lift up, nor cause his voice to be heard in the street. 
 A bruised reed shall he not break, and the smoking 
 flax shall he not quench : he shall bring forth judg- 
 ment unto truth. He shall noi falU nor be discouraged, 
 till he hath set judgment in the earth: and the isles 
 shall wait for his law. Thus saith God the Lord, he 
 that created the heavens and stretched them out ; he 
 that spread forth the earth, and that wliicli cometh out 
 of it; he that giveth breath unto the people upon it, 
 and spirit to them that walk therein; I the Lord have 
 called thee in riehteousness, and will hold thine hand 
 and loill keep thee^ and give thee for a covenant to the 
 people for a light of the Gentiles ; to open the blind 
 eyes, to bring out the prisoners from the prison, and 
 them that sit in darkness out of the prison house.*’ 
 In the 53d chapter of this prophecy, the Father pro- 
 mises to reward him for his obedience and sutlerings. 
 
 . After representing God as bruising and grieving him, 
 by making his soul an otiering for sin, the prophet in- 
 troduces the Father as saying, “Therefore will I di- 
 vide him a portion with the great; and he shall divide 
 the spoil w’ith the strong ; because he hath poured out 
 his soul unto death, and was numbered among trans- 
 gressors.” This was the joy set before Christ, for 
 which he endured the cross and despised the shame. 
 Accordingly, just before his death, he claimed the ful- 
 filment of the promises, w hich his Father had made him 
 upon condition of his perfect and persevering obedi- 
 ence. He says to him, “ I have glorified thee on 
 earth : I have finished tlie work thou gavest me to do. 
 And now, O Father, glorify thou me with thine own 
 self; with the glory 1 had with thee before the world 
 
SERMON X. 
 
 161 
 
 was.” This promise the apostle tells us the Father 
 has actually fulfilled. He says, ‘‘ Let this mind be in 
 you, which was also in Christ Jesus: who being in the 
 form of God, thought it not robbery to be equal with 
 God ; but made himself of no reputation, and took 
 upon him the form of a Servant, and was made in the 
 likeness of men : and being found in fashion as a man, 
 he humbled himself, and became obedient unto death, 
 even the death of the cross. Wherefore God also hath 
 highly exalted him^ and given him a name which is 
 above every name : that at the name of Jesus every 
 knee should bow, of things in heaven, and things in 
 earth, and things under the earth; and that every tongue 
 should confess, that Jesus Christ is Lord., to the glory 
 of God the Father.” Thus God the Father treated 
 Christ as having been perfectly faithful through his 
 whole probationary state. Besides, it is expressly 
 said, that Christ was placed in a state of probation, 
 to quality him for his mediatorial w ork. The apostle 
 in his epistle to the Hebrevvs says, “ Forasmuch then 
 as tlie children are partakers of flesh and blood, he 
 also himself likewise took part of the same ; that 
 through death he might destroy him that had the pow- 
 er of death, that is, the devil. For verily he took not 
 on him the nature of angels ; but he took on him the 
 seed of Abraham. Wherefore in all things it behoved 
 him to be made like unto his brethren, that he might be 
 a merciful and faithful high priest in things pertaining 
 unto God, to make reconciliation for the sins of the peo» 
 pie. For that he himself hath suffered, being tempt- 
 ed, he is able to succour them that are tempted.” 
 Accordingly, we find that Christ actually passed 
 through the most fiery trials. He was tried in the 
 wilderness by Satan, who ofTered him the whole w orld 
 if he would only worship him. He was tried by his 
 enemies. He was tried by his disciples. He was tried 
 in the garden. He was tried before the tribunal of Pi- 
 late. And he was still more severely tried on the 
 cross. He was a man of sorrow s and acquainted w ith 
 grief from his birth to his death. Thus it appears, that 
 
 21 
 
162 
 
 SERMON X- 
 
 Christ was reallj man, as he had a human body — a 
 human soul — and a dependent nature, and was made 
 under law, and placed in a state of dependence and 
 probation. The inspired writers have given us as 
 clear, as full, and as positive evidence of the humanity 
 of Christ, as of any truth or fact they have recorded 
 concerning any man they have mentionedi. 
 
 I now proceed to improve the subject. 
 
 1. If Christ was really man ; then the Arian notion 
 of h is pre-existence before he came into the world is 
 entirely unscriptural and absurd. The Arians sup- 
 pose, that Christ was the first and noblest of created 
 beings, and existed before the foundation of the world. 
 They suppose, that this pre-existent spirit was united 
 with the body of Christ and supplied the place of a 
 human soul, and enabled Christ to do and suffer all 
 that he did and suffered to perform the part of a Me- 
 diator and Relleemer. And upon this ground they de- 
 ny, that he possessed any real -divinity, or was the se- 
 cond person in the Trinity, united with humanity. 
 They hold, that Christ was neither God nor man, but 
 an intermediate being. In this, they principally dif- 
 fer from proper Socinians and grosser Unitarians. 
 These maintain, that Christ had a true body and rea- 
 sonable soul, and w as properly man, and no more than 
 man. But the Arians suppose, that though Christ 
 had a real human body, yet it was united with a su- 
 per-angelick soul, which existed they know not how 
 long before the creation of the world, and its union with 
 the babe of Bethlehem. But if the babe of Bethlehem, 
 as we have show n, had both a human body and human 
 soul ; then it is absurd to suppose, that a pre-existent, 
 super-angelick spirit supplied the place of a human 
 soul in the man Christ Jesus. Though many, who call 
 themselves Trinitarians maintain the doctrine of 
 Christ’s pre-existence ; yet they suppose that Christ’s 
 pre-existent nature was personally united with the se- 
 cond person in the Trinity, and consequently maintain 
 the true doctrine of Christ’s divinity. But in this, they 
 are not so consistent as the Arians. For it is absurd, ta 
 
SERMON X. 
 
 1(33 
 
 ^suppose, that Christ had both a human soul and a su- 
 per-angelick soul, and that both these were personal- 
 ly linited with the second person in the Trinity, and 
 ^o constituted him a divine person. The true, scriptu- 
 ral doctrine of Christ’s divinity is founded upon the 
 true scriptural doctrine of Christ’s having a human 
 body and an human soul, which was personally united 
 with the second person in the Godhead. It is neces- 
 sary, therefore, to believe the real humanity^ in order to 
 believe the real divinity of Christ. It has been found 
 by observation and experience, that the denial of 
 Christ’s humanity directly leads to the denial of his di- 
 vinity. 
 
 2. If Christ had a human body and a human soul ; 
 then we cannot account for the early depravity of chil- 
 dren, through the mere influence of bad examples or 
 bodily instincts and appetites. Those who deny orig- 
 inal sin, or the native depravity of the 'human heart, 
 endeavour to account for the well known fact of the 
 early and universal sinfulness of mankind, by ascribing 
 it to bad examples, and to the bodily instincts and ap- 
 petites of children and youth. They say, though no 
 man is born a sinner^ though no native depravity 
 comes in consequence of Adam’s apostacy ; though 
 the souls of children come into the world as pure and 
 clean of moral impurity as a clean piece of paper ; 
 though they are naturally as much inclined to good, as 
 to evil ; and are really as good as young moral agents 
 can be: yet through the weakness of their mental 
 powers and faculties, through the force of their bodily 
 instincts and appetites, and through the influence of 
 bad examples, they are led into sin. This is the most 
 plausible account that can be given of the early and 
 universal sinfulness of mankind by Arminians, who de- 
 ny original sin, or native depravity. But this account 
 of universal depravity is completely refuted, by the 
 state and character of the holy child, the holy youth, 
 the holy man, Christ Jesus. He was an infant ; but 
 he did not sin in infancy. He had a frail, mortal body, 
 but it did not corrupt his heart. He lived in a wicked 
 
164 
 
 SKRMON X. 
 
 world, where he saw many bad examples, but they did 
 not lead him to follow them. He was a free moral 
 agent, but he never chose to sin. He had a human 
 soul and a human body, and placed under the same 
 circumstances that other children were. Why did he 
 not disobey his parents, quarrel with his companions, 
 speak wicked words, and profane the sabbath, like 
 other children ? He was hungry and thirsty. Why did 
 not liis appetites for food and drink lead him into in- 
 temperance He suflered weariness and pain. Why 
 did he not murmur at his unhappy situation ? When 
 he w as reviled, w hy did he not revile again If Christ 
 had a human body and human soul, which was exact- 
 ly like the human body and liuman soul of other 
 children and other men, it is impossible to^ account 
 ^ for his perfect innocency, from his birth to his death, 
 upon Aniiinian principles: or to account for the uni- 
 versal depravity of other men and children, upon the 
 same principles. It is contrary to scripture aiid to the 
 Universal experience and observation of mankind to 
 suppose, that infants come into the world as pure and 
 innocent, as the holy child Jesus. 
 
 3. If Christ was really man; then there is no natu- 
 ral impossibility of men’s becomiisg perfectly holy in this 
 lite. It seems to be a very common opinion, that there 
 is not only a moral, but a natural impossibility of men’s 
 becoming perfectly holy while the> remain this side of 
 the grave. Many suppose, that the present state of 
 things, the inlluence of Satan, the weakness of the 
 mind, and the infirmities and frailties of the body are 
 such, that men cannot cease from sinning, till they lay 
 aside these gross bodies, and leave this dark and sin- 
 ful world. But this is an egregious mistake. Christ, ' 
 under all these unfavourable circumstances, kept 
 himself free from every moral evil. He w as always 
 pure, harmless, undefiled, and separate from sinners, 
 though clothed in a frail, mortal body, and surround- 
 ed by as many impediments to virtue as any other 
 man ever was. And his perfectly holy life show s, that 
 mankind may live in the same manner in this present 
 
SERMON X. 
 
 16 ^ 
 
 «&vU world. Christ knew that no man is under finatu- 
 ml -iecessity ot .sim Irg, and tlierefore he requires ail his 
 fciiow ers to be perfect as their Father in heaven is per- 
 feel, and to keep tiicinselves always in the loveofGod, 
 wtiich is m'/m periection. Neither the law, nor the 
 gospel allows any person to be imperfectly holy in this 
 world. 
 
 4. If Christ was really man ; then God is able to keep 
 men from sinning consistently w ith their moral agei cy. 
 Many suppose, ttiat God cannot restrain men from sin- 
 nine:, without destroying: their moral freedom and ac-- 
 countability. They think, that if Gdd should govern 
 their Isearts, or control their wills, he would destroy 
 their moial libert v, and make them machines. But how 
 does this appear ? Christ w as a man, and like all other 
 men, a free moral agent. Yet God held his hand, and 
 directed all the motions and exercises of his heart, so 
 as never to suffer him to have an evil thought, or to do 
 a sinful action, in perfect consistency with his moral li- 
 berty and freedom. And if God could preserve Christ 
 from sinning through all the changes, trials, and suffer- 
 ings he endured, we may justly conclude, that he is able 
 to restrain all other men from sinning, without obstruct- 
 ing or infringing upon their moral agency. Men are 
 always perfectly free and voluntary in their thinking, 
 speaking, and acting, though the preparation of their 
 heart and the answer of their tongues are from the 
 Lord, and under his constant influence and control. 
 
 5. If Christ w as really man ; then there is no ab- 
 surdity in the doctrine of the final perseverance of 
 saints. This doctrine is often called absurd and ab- 
 solutely denied, notwithstanding all the scripture says 
 in favour of it, because it is supposed to be incon- 
 sistent with the free agency of Christians. It is said, 
 that God cannot cause them to persevere in holiness, 
 while he allows them to act freely and voluntarily. 
 But wTy not ? He allow ed the man Christ Jesus to act 
 freely and voluntarily through the whole course of his 
 life ; and yet caused him to be perfectly holy and 
 harmless and uncontaminated by the world all the 
 
166 
 
 SERMON X. 
 
 while he lived in it. It is said, that whilst Christians 
 remain moral agents, they must be able to apostatise 
 and fall away ; and God cannot prevent it, consistent- 
 ly with their free agency. But w^as not Christ a free 
 agent and able to apostatise, and neglect the great 
 work which he had undertaken ? He certainly was as 
 able to neglect, as to perform his great work. But 
 God held his hand and heart under his irresistible in- 
 fluence, which entirely prevented his negligence and 
 apostacy, and caused him to persevere in holiness and 
 obedience, until he finished his work, without infring- 
 ing or restraining his free agency. And cannot God 
 as easily hold the hands and hearts of all Christians 
 under his irresistible influence, which shall infallibly 
 prevent their apostacy, and cause them to endure to 
 the end, so as to secure the salvation of their souls ? 
 The perseverance of the man Christ Jesus proves not 
 only the possibility, but the certainty of the final per- 
 serverance of saints, which is so plainly taught in the 
 bible. 
 
 6. If Christ w'as really man ; then there is no rea- 
 son to suppose, that men possess a self-determining 
 power, or a power to act independently of the divine 
 influence and control. Those who maintain this opin- 
 ion, suppose that men could not be really in a state 
 of probation in this life, if they were not possessed of 
 a self-determining power, and able to act indepen- 
 dently of any divine influence or control over their 
 free and voluntary actions. They say it is absurd to 
 suppose, that men can be in a state of probation, 
 while their actions are decreed, and are under the 
 controlling influence of the Deity. But was not the 
 man Christ Jesus in a state of probation ? And were 
 not all his actions decreed ? And did he not always 
 act under the superintending influence of his Father? 
 We are told, that “ God created all things according 
 to his eternal purpose which he proposed in Christ 
 Jesus.” It was decreed from eternity, that he should be 
 come incarnate ; that he should be born in Bethlehem ; 
 that he should preach; that he should work miracles; 
 
SERMON X. 
 
 167 
 
 that he should suffer and die to atone for the sins of 
 the world ; and in a word, that he should do and suf- 
 fer all that he did do and suffer, till he ascended to 
 lieaven. And in executing his decrees respecting 
 Christ, God the Father guided every step he took, 
 every word he said, and every action he did ; and yet: 
 he was, strictly speaking, in a state of probation 
 through the whole course of his life. Now, if Christ 
 could act freely, voluntarily, and virtuously, in a state 
 of probation, without a self-determining power, and 
 under the constant and controllins: influence of the 
 Deity ; then it is easy to see, that mankind may be in 
 a state of probation in this life, though all their actions 
 are decreed, and are under a constant divine influence. 
 If a self-determining power be necessary to render 
 mankind free, voluntary, and accountable agents in 
 this probationary state ; then it is not easy to see why 
 a self-determining power is not as necessary to render 
 them moral agents in a future state. They will all 
 undoubtedly be free agents in a future state, and abso- 
 lutely confirmed in holiness, or sin. But how is it 
 possible for God to confirm men in either sin or holi- 
 ness if they possess a self-determining power If 
 saints and sinners in a future state should possess a 
 self-determining power, it is impossible for those, who 
 maintain the principle of self-determining power, to 
 tell why saints in heaven may not become sinners ; 
 and sinners in hell become saints. I'he doctrine of a 
 self-determining power is not only unscriptural, but 
 perfectly absurd. 
 
 7. If Christ w as really man ; then his conduct is a 
 proper example for all men to follows Accordingly, 
 the apostle Peter tells us, that Christ left us an example, 
 that w^e should follow his steps. Though his human 
 and divine nature were personally united ; yet this 
 personal union with the Deity did not render him, as 
 some have supposed, impeccable] or incapable of sinning. 
 If this had been the case, he would not have been in a 
 state of probation. But notwithstanding his personal 
 union with the Deity, he was really man, and as much 
 
168 
 
 SERMON X. 
 
 in a state of probation as other men. His conduct 
 through the whole of his probationary state, is a pro- 
 per example to all mankind. ♦ His conduct as a child, 
 is a proper example to all children. His conduct as a 
 youth, is a proper example to all youths. And hii 
 conduct as a man, is a proper example to ail men. 
 As he walked, so all men ought to walk. As he was in 
 this world, so all men ought to be while they live in it. 
 The Socinians suppose, that God’s principal purpose 
 in sending him into the world, was to set a perfect ex- 
 ample of virtue and piety to mankind. But though 
 this was not the principal purpose he came to answer; 
 yet it was undoubtedly one purpose for which he 
 came. His example is a criterion, by which all his 
 followers may determine how tar they walk w'orthy of 
 their vocation, and act up to their profession. And 
 when they are in doubt how they ought to conduct in 
 any situation or circumstance of life, let them ask how 
 they suppose Christ did act or would have acted in 
 their present situation, and follow his real or supposed 
 example. 
 
 8. If Christ was really man ; then he is well qualified 
 to perform all the remaining parts of his mediatorial 
 office. In particular, to perform the part of an inter- 
 cessor. So says the apostle expressly. “ But this 
 man^ because he continueth ever, hath an unchange- 
 able priesthood. Wherefore he is able also to save 
 them to the uttermost, that come unto God by him, 
 seeing he everlivethto intercession for them.” It 
 
 is because the second person in the Trinity is united 
 to the man Christ Jesus, that it becomes him to inter- 
 cede with the first person in the Godhead. It was in 
 his mediatorial character, as God-man, that Christ in- 
 terceded with the Father for his disciples and all his 
 ' followers in the 17th of John. The union between the 
 human and divine nature in the person of Christ, qua- 
 lifies him for his delegated government of the world, 
 from his resurrection to the end of time. He is to 
 reign till the work of redemption shall be finished — 
 and then to deliver up the kingdom to the Father. 
 
SERMON X, 
 
 169 
 
 And the union between the humanity and divinity of 
 Christ, qualifies him in a peculiar manner for being 
 the Supreme Judge of the world. He can make a vi- 
 sible appearance, and administer judgment in mercy. 
 
 9. If Christ be really man ; then those will be un- 
 speakably happy, who shall be admitted into his visible 
 presence, and dwell with him for ever. This blessed- 
 ness he has promised to all his sincere followers. “ Let 
 not your heart be troubled : ye believe in God, be- 
 lieve also in me. In my Father’s house are many man- 
 sions. 1 go to prepare a place for you. And if I go to 
 prepare a place for you, I will come again, and receive 
 you unto myself ; that where I am, there ye may be 
 V also.” And as he says in another place, “ that they 
 may behold his glory.” Saints will be probably pla- 
 ced nearer to the personal presence of Christ, than 
 the angels, which will afford them a felicity superiour 
 to that of any of the heavenly hosts. 
 
 Finally, if Christ w as such a glorious and amiable 
 man, then it must be the highest glory of men, to be- 
 come Christians, and name his name, exhibit his moral 
 image, and devote themselves to that glorious cause? 
 for the promotion of which he suffered and died. 
 
SERMON XL 
 
 THE RESURRECTION OF JESUS CHRIST. 
 
 ACTS iii. 15. 
 
 And killed the Prince life^ whom God hath raised from the dead^i 
 whereof we are witnesses. 
 
 Peter made this declaration upon a very peculiar 
 occasion. As he and John were going into the temple 
 to pray, a man lame from his birth saw them and ask- 
 ed an alms. “ Peter, fastening his eyes upon him with 
 John, said. Look on us. And he gave heed unto them, 
 expecting to receive something from them. Then Pe- 
 ter said, silver and gold 1 have none, but such as I have, 
 give I thee : In the name of Jesus Christ of Nazareth, 
 rise up and walk.” The man instantly leaps up, walks 
 into the temple and praises God. The spectators 
 w'ere filled with wonder and amazement. And when 
 Peter saw it, he turned and said, “Ye men of Israel, why 
 marvel ye at this ? or whylookye so earnestly on us, as 
 though by our own power or holiness w e had made this 
 man to walk ? The God of Abraham, and of Isaac, and 
 of Jacob, the God of our fathers hath glorified his son 
 Jesus, whom ye delivered up, and denied him in the 
 presence of Pilate, when he was determined to let him 
 go. But ye denied the holy one, and the just, and de- 
 sired a murderer to be granted unto you ; and killed 
 the Prince of life, whom God hath raised from the dead, 
 whereof we are witnesses.” 
 
 The subject, which now lies before us, is the resur- 
 rection of Christ. And in treating upon it, I propose, 
 
 1. To inquire whether it were impossible for God to 
 raise Christ from the dead ; 
 
SERMON XI. 
 
 171 
 
 ' 11. To inquire what sort of evidence of this truth we 
 ought to expect ; and, 
 
 III. To exhibit the evidence there is, that God did 
 raise him from the dead. ^ 
 
 1. We are to inquire whether it w'ere impossible, that 
 (rod should raise Christ from the dead. Some have 
 thought it incredible, that God should raise the dead, 
 and were it impossible, it would be incredible. God 
 can do every thing that is possible, but nothing that is 
 impossible. It is impossible, that God should cause a 
 thing to exist and not to exist at the same time ; and it 
 was equally impossible, that God should cause Christ 
 to be both dead and alive at the same time. These 
 are natural impossibilities, not because they are above 
 the power of God to effect, but because they are con- 
 tradictions and absurdities, which no power can effect. 
 But we can see no absurdity ©r impossibility in raising 
 a dead man to life : for, it is undoubtedly as easy to di- 
 vine power to restore the union between the soul and 
 the body after it has been dissolved, as to establish 
 such an union at first. So that there does not appear 
 any more absurdity or impossibility in God’s restoring 
 the union between Christ’s human body and human 
 s-oul after it had been dissolved by death, than in esta- 
 blishing that union at first. And as there was no natu- 
 ral^ so there was no moral impossibility in his raising 
 Christ from the dead. That is morally impossible with 
 God, which is inconsistent with any part of his moral 
 character. It is morally impossible, that he should do 
 any thing, which is contrary to his justice, veracity, or 
 immutable purpose. But it does not appear to have 
 been contrary to his justice, veracity, or any immutable 
 purpose, to raise Christ from the dead, whom he had 
 promised that he should not see corruption. And 
 since the resurrection of Christ was neither above the 
 power, nor inconsistent wdth the moral character of 
 God to effect, there is no absurdity in believing, upon 
 proper evidence, that he did raise him from the dead. 
 And supposing this w^as the case, let us inquire, 
 
172 
 
 SERMON Xi. 
 
 II. What sort of evidence we ought to expect hi 
 proof of it. Those who deny divine Revelation say, 
 that we cannot have either occular nor demonstrative evi- 
 dence of Christ’s resurrection ; and as to moral evi- 
 dence, that is very uncertain and precarious. It is rea- 
 dily conceded, that we are not to expect to find either 
 occular, or demonstrative evidence of Christ’s rising 
 from the dead, yet we may justly expect to find sufch 
 clear and conclusive moral evidence of the fact, as is 
 sufficient to Satisfy every impartial and candid mind. 
 
 Moral evidence is that, which we receive from wri- 
 tings and verbal testimony, and which is founded upon 
 the kndwn connection between moral causes and ef- 
 fects. And though it does not amount to strict demon- 
 stration, yet, in many cases, it arises to that certainty, 
 which carries full and irresistible conviction to the 
 mind. We have no occular, or demonstrative evi- 
 dence, that our ancestors came from Europe ; but we 
 have such clear moral evidence of it, that we cannot 
 seriously disbelieve it. For we cannot suppose, that 
 all the European and American historians should have 
 been deceived, or have united to deceive others upon 
 so plain a subject as the first settlement of the civilized 
 iiihabitants of this country. It is as natural and ha- 
 bitual to mankind in general, to write and speak the 
 truth, when they have no temptation to the contrary, as 
 it is to write and speak at all. Accordingly we find, 
 that all nations agree in admitting human writings and 
 human testimony, as satisfactory evidence, in all their 
 secular concerns of a publick or private nature. Writ- 
 ten records and verbal testimony are deemed sufficient 
 evidence to establish any truth, or fact, before any ci- 
 vil court or human tribunal. Indeed to deny the vali- 
 dity of such moral evidence would throw the world 
 into confusion, and burst all the bands of civil society. 
 But if we admit moral evidence to be satisfactory in 
 all other important cases, why should we not admit it 
 to be equally satisfactory, in respect to the resurrec- 
 tion of Christ } As a past event, it requires and ad- 
 
SERMON XI. 
 
 1 !^ 
 
 idnits of no other kind of evidence. It only remains, 
 therefore, ' 
 
 ill. To exhibit the clear and full moral evidence we 
 have, that Christ was actually raised from the dead. 
 And, ' 
 
 1. The witnesses, who testified the truth of this im- 
 portant fact, are in every respect w^orthy of entire cre- 
 dit. Peter declares in the text, that he and the other 
 apostles were w itnesses of Christ’s resurrection. And 
 it must he allow ed, that they w ere men, whose char- 
 acters and qualifications for witnesses, render them 
 worthy to be believed. They w^ere possessed of a 
 clear discernmeni and sound judgment. They were 
 capable of perceiving and relating the truth upon this 
 subject in a plain, intelligible, and consistent manner. 
 Besides this, they had been personally and intimately 
 acquainted with Christ several years before his death. 
 I'hey had heard him speak in private and in publick. 
 They had seen him work miracles. And they had 
 often critically observed his general deportment, his 
 personal appearance, and every feature of his face. 
 Idu-j were, therefore, perfectly capable of determin- 
 ing. when he appeared to them after his resurrection, 
 w lielher he had the same voice, the same figure, and 
 the same countenance, that he had before his. death. 
 He w as with them forty days after his passion, and ate, 
 and drank with them, and allowed them to satisfy 
 themselves of the truth and reality of his resurrection, 
 in the most sensible and palpable manner. They w^ere 
 all slow of heart to believe, that he was risen from the 
 grave, and especially Thomas one of the twelve, to 
 wTom he condescended to say, “ Reach hither thy 
 finger, and behold my hands; and reach hither thy 
 hand, and thrust it into my side ; and be not faithless, 
 but believing.” And from a full conviction of the trutli 
 of his resurrection, he was constrained to cry, “ My 
 Lord, and my God!” The apostles having such per- 
 fect personal knowledge of Christ’s resurrection, were 
 not afraid to publish the important truth, in the most 
 solemn and publick manner, Peter boldly declares 
 
174 
 
 SERMON XI. 
 
 before a large concourse of people, that he had cured 
 the impotent man in the name of Christ, whom God 
 had raised from the dead. And all the apostles where- 
 ever they went, always preached the doctrine of 
 Christ’s resurrection, though at the risk of losing every- 
 thing most valuable in life, and even life itself. They 
 were, therefore, both competent and faithful witnesses. 
 They exhibited every mark of truth and honesty. 
 They all spoke the same things, and their number 
 served to strengthen and corroborate their testimony. 
 Or if that should be scrupled, the apostle tells us, 
 Christ w as seen after his resurrection, by above five 
 hundred brethren at once. Would not the testimony 
 of such witnesses be deemed sutlicient to support any 
 cause before any human tribunal ? If we ought to 
 place full faith in any human testimony, w e ought to 
 place full faith in the united and consistent testimony 
 of the apostles in favour of the resurrection of Christ, 
 For, 
 
 2. If they had used any deception in their testimony, 
 they must have been detected in the time of it. They 
 gave their testimony w hen and where, if there had 
 been any fraud in the case, it might have been most 
 easily and fully discovered. It w as within a few days 
 after Christ’s resurrection, that Peter and John pub- 
 lickly declared the fact, at Jerusalem and in the tern] 
 pie, where Christ had tauglit, wu’ought miracles, and 
 had been personally knowm for several years, and 
 w^here he had just been crucified and buried. His 
 enemies remembered what they had said, and done 
 respecting his doctrines, his miracles, and his cruci- 
 fixion. They remembered, that he professed to be the 
 promised Messiah and king of the Jews ; that he had 
 foretold his death and resurrection ; and that they had 
 requested and obtained liberty of Pilate, to take the 
 best possible precaution against any deception that 
 might be used respecting his rising from the dead. 
 They had time, opportunity, authority, and every mo- 
 tive, to call the apostles to account, and to punish them 
 severely, if they could discover any fraud or falsehood 
 
SERMON XT. 
 
 175 
 
 in their testimony. Why then did they not discover 
 some fraud or falsehood in the apostles, who boldly 
 and publickly declared, that they had actually seen 
 and conversed with Christ after his resurrection No 
 reason can be given for this, but that what they said was 
 tiue, and could not be disproved, by those who could 
 and would have disproved it, had it been false. If the 
 enemies of Christ had only discovered any deception 
 in the testimony of the apostles, they would have dis- 
 covered Christ to have been an impostor, and justified 
 themselves in putting him to death ; and at the same 
 time, defeated the evil design of his follow^ers, and 
 crushed the gospel at its birth. If the declaration of 
 the apostles concerning the resurrection of Christ had 
 been a falsehood, it must have been detected in the 
 time of it ; and as it was not, and could not be detected 
 then, we must conclude that it was true, and that 
 Christ was certainly raised from the dead, according 
 to the scriptures. 
 
 3. The Jewish nation were convinced, that Christ 
 W'as really raised from the dead. Though they W'ere 
 extremely loth to believe his resurrection, and took 
 unlawful means to conceal the evidence of it, bribing 
 the soldiers, who guarded the sepulchre, to say that 
 his disciples came and stole his body while they slept, 
 yet the true testimony of the apostles completely dis- 
 credited the story of the soldiers. And when the su- 
 preme court of the nation apprehended the apostles 
 themselves, and examined them critically concerning 
 wimt they had publickly declared, with respect to the 
 resurrection of Christ, they maintained the truth of the 
 fact, and no threatnings could deter them from contin- 
 uing to preach the same doctrine. 1 will read the large 
 and particular account of this legal process, which 
 w e have in the chapter following the text. “ And as 
 Peter and John spake unto the people, the priests and 
 the captain of the temple, and the Sadducees, came up- 
 on them, being grieved that they taught the people, 
 and preached through Jesus the resurrection from the 
 dead. And they laid hands on them, and put them in 
 
176 
 
 SERMON Xi. 
 
 hold unto the next day. Howbeit, many of them who 
 heard the word believed : and the number of the men 
 was about five thousand. And it came to pass on the 
 morrow, that their rulers, and their elders, and the 
 scribes, and Annas the high priest, and Caiaphas, and 
 John, and Alexander, and as many as were of the kin- 
 dred of the high priest, were gathered together at Je- 
 rusalem. And w hen they had set them in the midst, 
 they asked, by what pow er, or by w hat name, have ye 
 done this Then Peter filled with the Holy Ghost, 
 said unto them, ye rulers of the people, and elders of 
 Israel, if we this day be examined of the good deed 
 done to the impotent man, by what means he is made 
 whole ; be it know n unto you all, and to all the people 
 of Israel, that by the name of Jesus Christ ofNazareth, 
 whom ye crucified^ u'/wm God raised from the dead^ even by 
 him doth this man stand here before you w hole. This 
 is the stone w hich w^as set at nought of you builders^ 
 which is become the head of the corner. Neither is 
 there salvation in any other ; for there is none other 
 name under heaven given among men, whereby we 
 must be saved. Now^, when they saw' the boldness of 
 Peter and John, and perceived that they w ere unlearn- 
 ed and ignorant men, they marvelled : and they took 
 knowledge of them, that they had been with Jesus. 
 And beholding the man which was healed standing 
 wfith them, they could say ?iothmg against it. But when 
 they had commanded them to go aside out of the coun- 
 cil, they conferred among themselves, saying. What 
 shall we do to these men } for that indeed a notable 
 miracle hath been done by them, is manifest to all that 
 dwell in Jerusalem, and we cannot deny it. But that 
 it spread no further among the people, let us straitly 
 threaten them that they speak henceforth to no man in 
 his name. And they called them, and commanded them 
 not to speak at all, nor teach in the name of Jesus. But Peter 
 and John answered and said unto them, whether it be 
 right in the sight of God, to hearken unto you more 
 than unto God, judge ye. For we cannot but speak 
 the things which we have seen and heard. So w^hen 
 
StiRxMON XI. 
 
 177 
 
 fMy had further threatened thera^ihey let them go^findingno^ 
 /Am^howthej might punish them.” This was the highest 
 ecclesiastical council in the state. It was held at Je- 
 rusalem, where Christ had just been crucified and bu- 
 ried. It was called for the sole purpose of examining 
 the apostle’s testimony in respect to the resurrection 
 of Christ, a testimony which had been instrumental, 
 the day before, of converting five thousand men- The 
 examination was very deliberate and very strict, as 
 well as very publick. When it was finished, the coun- 
 cil conferred together, and frankly acknowledged, that 
 they could find no falsehood, nor deception, nor any 
 thing else in the apostles, for which they could con- 
 demn them. Accordingly, they determined only to 
 command them not to preach any more, lest their tes- 
 timony concerning the resurrection of Christ should be 
 more extensively spread and believed among the peo- 
 ple. As this council, who examined the apostles them- 
 selves, were constrained to believe, that their testimony 
 concerning Christ’s resurrrection was true ; so their 
 belief of the fact, is tantamount to the belief of all the 
 rest of the nation. And if the first men in the Jewish 
 nation, who were best acquainted with Christ, who 
 were the most prejudiced against him, and who were 
 the most reluctant to believe the testimony of the 
 apostles concerning his resurrection, were constrained 
 to believe it, we may well believe it. That evidence, 
 which convinced the Jewish council of the truth of 
 Christ’s resurrection, and converted five thousand men 
 to the faith of the gospel, ought to be completely satis- 
 factory to us, at this day. It must be added, 
 
 4. That there could have been no deception in res- 
 pect to Christ’s resurrection, appears from the known 
 circumstances of the case. The Jews took so much 
 care and precaution to prevent deception, that had the 
 apostles or any of the friends of Christ been ever so 
 much disposed to palm a cheat upon the world, they 
 could not have done it. Matthew, giving an account 
 of Christ’s death and burial, in the 27th chapter of his 
 gospel, says, “ Now the next day that followed the day 
 
 23 
 
178 
 
 SERMOA' XI. 
 
 of preparation, the chief priests and pharisees came 
 together unto Pilate, saying, sir, we remember that 
 that deceiver said, while he was yet alive, after three 
 days I will rise again. Command therefore, that the 
 sepulchre be made sure until the third day, lest his dis- 
 ciples come by night and steal him away, and say unto 
 the people, he is risen from the dead : so the last errour 
 shall be worse than the first. Pilate said unto them, 
 ye have a watch : go your way, make it sure as you can. 
 So they went and made the sepulehre sure, sealing the 
 stone and setting a watch.” This seems to have been 
 the most prudent and effectual method that could be 
 devised, to prevent the disciples, or any of the friends 
 of Clirist, from coming and taking away his body in a. 
 clandestine manner, and to ascertain whether he actu- 
 ally rose from the dead, or not. There is, therefore, 
 no ground to suspect, that there was any fraud or de- 
 ception in the case. The whole story of the bribed 
 soldiers is in its own nature inconsistent and absurd. 
 It is not credible, that the disciples should go to the 
 sepulchre, and not perceive the guard that was set 
 there. It is not credible, that if the guard Avere 
 awake, that they should attempt to take away the body 
 of Christ. It is not credible, that if they saw all the 
 guard asleep, and did attempt to roll away the stone 
 from thedoor of the sepulchre, and to take away the 
 body of Christ, that they could have effected their pur- 
 pose, without waking the guard. And it is still more 
 incredible, that the guard should have known, that they 
 did come and take away his body while they were asleep. 
 The whole affair of Christ’s burial was so conducted 
 by his friends and enemies, as to preclude the possibility 
 of his body’s being taken away in a clandestine manner. 
 Joseph, of Arimathea laid it in his own new tomb, which 
 he had hewn out of a rock : and at the same time, roll- 
 ed a great stone to the door of the sepulchre. Besides, 
 when Christ actually rose, “ Behold there was a great 
 earthquake : for the angel of the Lord descended from 
 heaven, and came and rolled back the stone from the 
 door of the sepulchre, and sat upon it. His counte- 
 
/ 
 
 SKRMON Xi. 
 
 179 
 
 iiaoce was like lightning, and his raiment as white as 
 snow. And for tear of him the keepers did shake and 
 become as dead men. And the angel said unto Mary 
 Magdalene and the other Mary, who had come to see 
 the sepulchre. Fear not ye : for I know that ye seek Je- 
 sus, which was crucified. He is not here : for he is 
 risen as he said : come, see the place where the Lord 
 lay. And go quickly, and tell his disciples that he is 
 risen from the dead. Now when they were going, be- 
 hold, some of the watch came into the city, and shew- 
 ed unto the chief priests all the things that were done. 
 And when they were assembled with the elders, and 
 had taken council, they gave large money unto the sold- 
 iers, saying, say ye, his disciples came by night and 
 stole him away while we slept. And if this come to 
 the governour’s ears, we will persuade him, and se- 
 cure you. So they took the money, and did as they 
 were taught : and this saying is commonly reported 
 among the Jews until this day.” Such are the allow^ed 
 circumstances of Christ’s burial and resurrection, and 
 under such circumstances, was it possible that Mary 
 Magdalene and the other Mary ; or that the disciples 
 to whom they told what they had seen and heard at 
 the sepulchre ; or that Joseph of Arimathea; or that 
 the chief priests and elders, to whom their own guard 
 told the truth at first, should have been deceived, as to 
 Christ’s resurrection ? They all undoubtedly believed 
 the apostles, who w ere eye witnesses of his resurrec- 
 tion, and wdio testified, at the risk of their lives, that 
 they saw him alive after his death. And w e know', that 
 their testimony concerning this infinitely important 
 event, was believed by three thousand converts to 
 Christianity on one day ; and by five thousand on the 
 next day ; and by millions since, in the course of more 
 than seventeen hundred years. According to all the 
 principles of human nature, the apostles spoke the 
 truth, and if we may believe any human testimony, or 
 moral evidence, we may safely believe, that God rais- 
 ed Christ from the dead. 
 
180 
 
 SERMON XL 
 IMPROVEMENT. 
 
 1. If we have clear, satisfactory evidence, that Christ' 
 rose from the dead ; then we have good ground to be- 
 lieve, that the gospel is true. The truth of the gospel 
 rests entirely upon the truth of Christ's resurrection 
 If the apostles propagated a fraud and falsehood, with 
 respect to the fact of Christ’s rising from the dead, then 
 the gospel they preached was a mere cunningly devis- 
 ed fable. But if we have clear and conclusive evi- 
 dence of Christ’s resurrection, then v/e have equally 
 clear and conclusive evidence of the truth and divinity 
 of the gospel. Our Saviour, before his death, sus- 
 pended the highest and ultimate proof of the divinity 
 of his person, and of the truth of his doctrines, upon 
 the event of his resurrection from the dead. He re- 
 peatedly and plainly told his disciples, that he should 
 he crucified and slain by wicked hands, and after- 
 w^ards rise from the dead. He said, ‘‘ As Jonas was 
 - three days and three nights in the whale’s belly, so 
 shall the Son of Man be three days and ‘ three 
 nights in the heart of the earth.” He said in refer- 
 ence to his body, “ Destroy this temple, and in three 
 days I will raise it up again.” He said, “1 have power 
 to lay down my life, and I have power to take it again. 
 This commandment have I received of my Father.” 
 Sometime before his death, ‘‘he shewed unto his dis- 
 ciples, how^ that he must go unto Jerusalem, and suffer 
 many things of the elders, and chief priests, and scribes, 
 and be killed, and be raised again the third dayj^ These 
 declarations were known not only to his friends, but to 
 his enemies, who for that reason took peculiar care to 
 ascertain the fact, w hether he did, or did not rise again, 
 as he predicted. And if he had not risen again accord- 
 ing to his prediction, both his friends and enemies 
 would have had a right to consider and call him an im- 
 postor. But by actually rising from the dead, he dis- 
 tinguished himself from all impostors, and exhibited the 
 highest possible evidence, that he was what he professed 
 to be, the promised Messiah and Saviour of the world: 
 
181 
 
 SERMON XI. 
 
 \ 
 
 Accordingly, the apostles made the resClrrection of 
 Christ the principle subject of their preaching. Wherev- 
 er they preached, whether among Jews, or gentiles, they 
 boldly declared, that Jesus of Nazareth, was risen from 
 the dead, and w^as the only all-sufficient Saviour of sin- 
 ners. This ivas agreeable to the commission that 
 Christ gave them to preach the gospel, just before he 
 ascended to heaven. “ And he said unto them, these 
 are the words which 1 spake unto you while I was yet 
 with you, that all things must be fulfilled which were 
 written in the law of Vloses, and in the prophets, and in 
 the psalms, concerning me. Then opened he their un- 
 derstanding, that they might understand the scriptures. 
 And said unto them, thus it is written, and thus it be- 
 hoved Christ to sulTer and to rise from the dead the third 
 day ; and that repentance and remission of sins should 
 be preached in his name, among all nations, beginning 
 at Jerusalem. And ye are witnesses of these things.” 
 Thus Christ founds the truth of the gospel upon the 
 truth of his resurrection, and he directs his apostles to 
 found the truth of it upon that single and all-important 
 fact. And agreeably to this, the apostle Paul tells the 
 Corinthians, that the gospel he had preached was 
 founded entirely upon the truth of Christ’s resurrection. 
 ‘‘ If Christ be not risen, then is our preaching vain, and 
 your faith is also vain — ye are yet in your sins.” But 
 if it be morally certain, as we have shown, that Christ 
 was raised from the dead, then it is morally certain, 
 that the gospel, with all its precepts, promises, and 
 threatenings, is infallibly true. And upon this founda- 
 tion, it has stood the test of ages, and been mighty, 
 through God, to the pulling down of the strong holds, 
 and to the resisting of the most powerful attacks of its 
 most inveterate and subtile enemies. 
 
 2. If God raised Christ from the dead, then we may 
 justly conclude, that he made a complete and satisfac- 
 tory atonement for sin, by his sufferings and death on 
 the cross. If he had not been perfectly obedient to his 
 Father’s will, and faithfully performed every part of 
 the work which he gave him to do, he would not have 
 
182 
 
 SEKMON XI. 
 
 manifested Lis approbation of him by raising him from 
 the dead. Christ requested his Father, before he died, 
 that he wouid give him a peculiar mark of his appro- 
 bation, on account of his fidelity in performing his me- 
 diatorial work. He goes to him and says, “ I have glo- 
 rified thee on earth : I have finished the work which 
 thou gavest me to do. And now, O Father, glorify 
 thou me with thine own self, with the glory I had with 
 thee before the world was.'’ Such a mark of his ap- 
 probation his Father gave Inm. by raising him from the 
 deadly as well as by receiving him to heaven. Hence 
 says the apostle, that “ Christ was declared to be the 
 Son of God, with power, according to the spirit of holi- 
 ness by the resurrection from the dead ^ Again, he repre- 
 sents the Father as exalting him to his own right hand, 
 as a mark of approbation, on account of what he did 
 and suffered on the cross. “ Who being in the form 
 of God, thought it not robbery to be equal with God. 
 But made himself of no reputation, and took upon him 
 the form of a servant, and was made in the likeness of 
 men. And being found in fashion as a man, he humbled 
 himself, and became obedient unto death, even the 
 death of the cross. Wherefore, God also hath highly ex- 
 alted him, and given him a name which is above every 
 name: that at the name of Jesus every knee should 
 bow in heaven, and every tongue confess, that Jesus 
 Christ is Lord, to the glory of God the Father.” This 
 was the higliest possible mark of approbation, that the 
 Father could give him, on account of his dying the just 
 for the unjust, making his soul a sacrifice for sin, and 
 giving his life a ransom for many. When Christ had' 
 drank the last drop of sufferings on the cross, he cried, 
 “It is finished!” The atonement for the sins of the 
 world is made. And the truth of this declaration, God 
 the Father sealed, by raising him from the dead. 
 
 .3. Since God has raised Christ from the dead,' we 
 may be assured, that he will completely accomplish 
 the whole work of redemption. He has begun this 
 great and arduous work, and performed the most diffi- 
 cult parts of it. He has come into the world, and tak- 
 
SERMON XI. 
 
 183 
 
 on upon him human nature. He has lived a life of uni- 
 versal obedience and self-denial. He has died a painful 
 and meritorious death, and he has risen triumphant from 
 the grave. These were the most formidable evils and 
 difficulties he had to meet and surmount in performing 
 the great work of man’s red emption. If he had fainted 
 in the garden, or if he had been confined in the grave, 
 he would have failed in his whole design. This his 
 friends feared, and his enemies hoped, from the time of 
 his death, to the time of his resurrection. Then he 
 soon removed the fears of his friends, and destroyed 
 the hopes of his enemies. He first appeared to Mary 
 Magdalene and the other Mary ; then to Peter ; then 
 to the twelve; and after that he was seen of above five 
 hundred brethren at once. Having completely con- 
 vinced his friends of his resurrection to life, just before 
 he left the world, he called his eleven disciples togeth- 
 er, and assured them that he had power, and was de- 
 termined to pursue the w^ork he had undertaken, and 
 w ould employ and assist them in carrying it into effect. 
 “ And Jesus came, and spake unto them, saying, all powd- 
 er is given unto me in heaven and in earth. Go ye there- 
 fore, and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost; 
 teaching them to observe all things whatsoever f have 
 commanded you : and lo, I am with you always, even 
 unto the end of the world.” Since God has raised 
 Christ from the dead, given him all powder in heaven 
 and earth, and made him to be head over all things to 
 the church, we may confidently believe, that he will 
 continue to carry on, until lie has finished the whole 
 work of man’s redemption. His resurrection is a solid 
 foundation to expect, that be will do all the great and 
 good things w hich he has promised to do for the salva- 
 tion of those w hom the Father has given him. Accord- 
 ingly, when he w as about to reveal to his beloved disci- 
 ple John, the future glory and prosperity of his kingdom., 
 he mentions his death, resurrection, and supreme au- 
 thority, as the infallible evidence of the full accomplish- 
 ment of all his predictions. John says, “1 was in the spirit 
 
iU 
 
 SERIVION XL 
 
 on the Lord’s day ; and heard behind me a great voice, 
 saying, I am Alpha and Omega, the first and the last : 
 and what thou seest, write in a book, and send it unto the 
 seven churches which are in Asia. And I turned to sec 
 the voice that spake with me. And being turned, I 
 saw seven golden candlesticks ; and in the midst of the 
 seven candlesticks, one like unto the Son of man, cloth- 
 ed with a garment down to the foot. And when I saw 
 him I fell at his feet as dead. And he laid his right 
 hand upon me, saying unto me, fear not, I am the first 
 and the last ; I am he that liveth and was dead ; and 
 behold, / am alive forevermore,, amen ; and have the keys 
 of hell and of death. Write the things which thou hast seen, 
 and the things tvhich are, and the things which shall be here- 
 after.'’’’ The resurrection of Christ is the primary and 
 principal ground we have to believe that he will fully 
 accomplish the whole work of redemption. Since he 
 has risen from the dead, and holds the reins of univer- 
 sal government, we may confidently expect, that he 
 will go on conquering and to conquer, until all his ene- 
 mies are made his footstool, all the elect are called in, 
 and all the promises and predictions of the gospel are 
 fulfilled. Thus the resurrection of Christ is the richest 
 source of divine consolation to all true believers. 
 “Blessed be the God and Father of our Lord Jesus 
 Christ,” says the apostle Peter, “ who, according to his 
 abundant mercy, hath begotten us again unto a lively 
 hope, by the resurrection of Christ from the dead, to an in- 
 heritance incorruptible, and undefiled, and that fadeth 
 not away, reserved in heaven for you, who are kept by 
 the power of God, through faith, unto salvation, ready 
 ’ to be revealed in the last time.” 
 
 4. If Christ was literally raised from the dead, there 
 ^s reason to believe, that there will be a literal and gen- 
 eral resurrection of the dead at the last day. Christ 
 was literally raised from the dead. He arose in the 
 same body in which he w as laid in the tomb. Not only 
 Thomas, but all the disciples, had a full belief of his 
 body’s being the same after his resurrection, that it 
 was before. And from Christ’s literal resurrection, the 
 
SEKMON XI. 
 
 185 
 
 apostle conclusively argues a literal and general resur- 
 rection of the dead. He says, “now is Christ risen from 
 the dead, and become the first-fruits of them that slept. 
 For since by man came death, by man came also the 
 resurrection of the dead. For as in Adam all die, 
 even so in Christ shall all be made alive.” The first- 
 fruits are always of the same nature as the future har- 
 vest. This was exemplified in respect to Christ’s res- 
 urrection, by those who rose from the dead just after it. 
 We are told that when he expired on the cross, “the 
 vail of the temple was rent in twain from the top to the 
 bottom : and the earth did quake, and the rocks rent ; 
 and the graves were opened ; and many bodies of saints 
 who slept arose, and came out of the graves after his re- 
 surrection, and went into the holy city, and appeared 
 unto many.” The bodies of these persons were cer- 
 tainly raised out of the graves in which they had been 
 laid. Their resurrection was as literal as the resurrec- 
 tion of Christ. Our Saviour himself expressly declar- 
 ed, that he would literally raise the dead at the last 
 day. “ Marvel not at this : for the hour is coming, in 
 the which all that are in the graves shall hear his voice, 
 and shall come forth ; they that have done good unto 
 the resurrection of life ; and they that have done evil 
 unto the resurrection of damnation.” Mr. Locke and 
 many others have supposed, that not the bodies^ but the 
 souls of men will be raised at the general resurrection. 
 Their opinion, however, upon this subject, appears 
 quite unscriptural. The bible leads us to believe, that 
 the bodies^ and not the souls of men, will be raised at the 
 general resurrection. We are expressly told, that the 
 graves shall give up their dead, the seas shall give up 
 their dead, and death and hell shall give up their dead. 
 This representation implies, that the bodies of men 
 shall be raised from the places where they -^vere at first 
 laid, or where they shall be found at the last day. And 
 the doctrine of a literal resurrection is corroborated bj 
 the account we have of Enoch and Elijah, who were 
 translated both soul and body to heaven. Nor is there 
 any weight in the philosophical objection against a lit- 
 24 
 
186 
 
 SERMON XI. 
 
 eral resurrection, drawn from the great change of par* 
 tides in the human body while alive, and the vast dis- 
 tance they may be scattered from one another after 
 death. For God who formed the bodies of men, has 
 knowledge, and power, and wisdom enough to find, 
 collect, and unite them together, ages and ^ges after 
 death. Our bodies are called tabernackfi^ in allusion to 
 that in the wilderness ; and that we know was so fram- 
 ed, that every joint, and socket, and pin could be taken 
 apart, and perfectly put together again. Why then 
 should it be thought incredible, that God should liter- 
 ally raise the dead at the general resurrection ? The 
 whole current of scripture ought to remove all objec- 
 tions and doubts respecting the doctrine of a general 
 and literal resurrection of the body at the great and 
 last day. 
 
 d. If God has raised Christ from the dead, invested 
 him with supreme authority, and given him divine pow- 
 er to complete the great work of redemption ; then w e 
 may be sure, that he is preparing all things for a gene- 
 ral judgment. The general resurrection and the gen- 
 eral judgment are inseparably connected, and wdll take 
 place together at the end of the w orld. The former is 
 preparatory to the latter 'The apostle founds the cer- 
 tainty of the general judgment upon the certainty of 
 God’s raising Christ from the dead, and appointing him 
 to the government of the universe. Speaking of the 
 wretched state of the heathens, he says, “And the times 
 of this ignorance God winked at ; but now commandeth 
 all men every where to repent ; because he hath ap- 
 pointed a day, in the which he will judge the world in 
 righteousness, by that man w hom he hath ordained : 
 whereof he hath given assurance unto all men, in that 
 he hath raised him from the dead^ The same apostle also 
 declares, that Christ must reign till he hath put all en- 
 emies under his feet, and then cometh the end, when 
 he shall have delivered up the kingdom to the F ather. 
 Christ cannot finish the work which his father gave him 
 to do, before he has raised mankind from the dead, 
 called them together, judged them according to their 
 
SERMON XI. 
 
 187 
 
 sYorks, and fixed them in their final and interminable 
 state of complete blessedness, or complete guilt and 
 despair. Though more than seventeen hundred years 
 have rolled away since the resurrection of Christ, 
 and though as many more years may roll away before 
 the general resurrection and general judgment ; yet it 
 is as certain that they will sooner or later come, as that 
 Christ rose from the dead, and now lives to govern the 
 world. And we are all as deeply interested in these 
 solemn and important events now, as if they were to 
 take place to-morrow. Though we all know^ this, yet 
 we need to be repeatedly and solemnly reminded of it 
 The apostle Peter supposed, that those w ho had heard 
 and understood, and believed (as w^ell as others) the 
 doctrine of Christ’s resurrection, and the future and 
 eternal consequences of it, were liable to forget their 
 relation to and connection wuth those important and in- 
 visible realities, and he w rote a w hole epistle on pur- 
 pose, to impress them deeply and lastingly upon their 
 minds. “ This second epistle, beloved, I now write 
 unto you ; in both which I stir up your minds by way 
 of remembrance : that ye may be mindful of the W'ords 
 which were spoken before by the holy prophets, and 
 the commandment of us the apostles of the Lord and 
 Saviour : knowing this first, that there shall come in the 
 last days scoffers, walking after their owm lusts, and 
 saying, Where is the promise of his coming? For since 
 the fathers fell asleep, all things continue as they w^ere 
 from the beginning of the creation. For this they are 
 willingly ignorant of, that by the w ord of God the heav- 
 ens were of old, and the earth standing out of the W'a- 
 ter and in the water. Whereby the w'orld that then was, 
 being overflow ed w ith water, perished. But the heav- 
 ens and earth w hich are now, by the word of God are 
 kept in store, reserved unto fire against the day of judg- 
 ment, and perdition of ungodly men. But, beloved, be 
 not ignorant of this one thing, that one day is wuth the 
 Lord as a thousand years, and a thousand years as one 
 day. ^ The Lord is not slack concerning his promise, 
 as some men count slackness ; but is long: suffering to- 
 
168 
 
 SERMON Xi. 
 
 ward us, not willing that any should perish, but that all 
 should come to repentance. But the day of the Lord 
 will come as a thief in the night; in the which the 
 heavens shall pass away with a great noise, and the el- 
 ements shall melt with fervent heat, and the earth also, 
 and the works that are therein, shall be burnt up. 
 Wherefore^ beloved., seeing that ye look for such things^ be 
 diligent., that ye may be fomvd of him in peace., without spot., 
 and blameless. Nothing can be added to the weight 
 and solemnity of this exhortation. But I may conclude 
 the subject, by saying to every one present, “If thou 
 shalt confess with thy mouth the Lord Jesus, and shalt 
 believe in thine heart, that God hath raised him from 
 the dead, thou shalt be saved.” Amen. 
 
SERMON XIL 
 
 NEUTRALITY RESPECTING JESUS CHRIST IMPOSSIBLE. 
 
 MATTHEW xii. 30. 
 
 He that is not with me, is against me ; and he that gathereth not with 
 
 me, scattereth abroad. 
 
 The occasion of these words was this. There was 
 brought unto Christ a man possessed of a devil, who 
 was both blind and dumb : and he healed him, in so 
 much that the blind and dumb both spake and saw. 
 Though the miracle excited the admiration of the 
 people in general ; yet it raised the enmity and 'oppo- 
 sition of the Pharisees, who maliciously charged him 
 with casting out devils by Belzebub the prince of de- 
 vils. Christ completely refutes this charge, by showing 
 the absurdity of supposing, that Satan should cast out 
 Satan, and act against the interest of his own kingdom, 
 for the sake of joining with him in building up the king- 
 dom of God ; and by showing the still greater absur- 
 dity of supposing, that he should act in concert with 
 Satan, whom he knew to be his most malignant and 
 powerful enemy. For says he, “ He that is not with 
 me, is against me ; and he that gatherth not with me, 
 scattereth abroad.” To be with Christ, or against him, 
 naturally signifies to be with him, or against him in some 
 design. Merely loving, or hating a person is not com- 
 monly considered as being with him, or against him. 
 But this phrase generally signifies being united with, or 
 opposed to a person in some design he has formed and 
 is pursuing. And in this sense Christ evidently meant 
 to be understood in the text. F or he was then actually 
 carrying on that great and important design, which al- 
 
190 
 
 SERMON XII. 
 
 ways has employed his thoughts, and always will em- 
 ploy them, until it is finally accomplished. In reference 
 to this design he said, “ He, that is not with me, is 
 against me ; and he that gathereth not with me, scat- 
 tereth abroad.” We may, therefore, justly conclude. 
 
 That no man can be indifferent towards the design 
 which Christ is carrying on. 1 shall, 
 
 I. Show what design Christ is carrying on ; and 
 
 II. Show that no man can be indifferent towards it. 
 
 I. I am to show what design Christ is carrying on. 
 
 He never had, and never will have but one design ; and 
 this design was concerted in the council of heaven, 
 from the early days of eternity. Though all the per- 
 sons in the sacred Trinity are united and engaged in 
 this design : yet the most conspicuous and important 
 part of it belongs to the office of Christ to fulfil. He 
 has engaged in the work, and done much to accom- 
 plish it. He has come from heaven to earth, assumed 
 human nature, suffered and died, risen from the dead, 
 ascended up to heaven, taken the government of the 
 world into his hands, and continues to act the part of 
 a prince and saviour. But still the question recurs, 
 What has he done, and is still doing all these things 
 for ? or what end or design is he carrying on ? I an- 
 swer, the great design of saving sinners. The work of 
 redemption comprises all the works of creation and 
 providence. Christ engaged from eternity, to accom- 
 plish the work of man’s redemption. This is the scrip- 
 tural representation of Christ’s design. As soon as the 
 great deceiver had brought about the apostacy of our 
 first parents, God graciously promised them, that the 
 seed of the woman should bruise the serpent’s head, 
 destroy the works of the devil, and save all who were 
 predestinated to eternal life. Accordingly, when he 
 appeared on earth, he declared that he was the son of 
 God and saviour of the world ; that he came to give 
 his life a ransom for many; and that whosoever believ- 
 ed in him, should not perish, but have everlasting life. 
 After his resurrection from the dead, he said to his 
 disciples, “ AW power is given unto me in heaven and 
 
SERMON XII. 
 
 191 
 
 earth. Go ye therefore and teach all nations, bapti- 
 sing them in the name of the Father, and of the Son, 
 and of the Holy Ghost; teaching them to observe all 
 things whatsoever 1 have commanded you. And, lo, I 
 am with you alway even unto the end of the world.” 
 And the apostle declares, “God hath raised Christ 
 from the dead, and set him at his own right hand in the 
 heavenly places, far above all principality and power 
 and might and dominion, and every name that is named, 
 not only in this world, but also in that which is to 
 come. And hath put all things under his feet, and 
 gave him to be head over all things to the Church.” 
 Thus it appears, that the supreme and ultimate design, 
 which Christ has undertaken, w hich he is carrying on, 
 and which he will finally accomplish, is the promotion 
 of the glory of God and the holiness and blessedness of 
 his eternal kingdom, in the salvation of all penitent 
 and believing sinners. And this must be allowed to be 
 the greatest and best design, and the most interesting 
 to all intelligent beings, that ever could be formed and 
 executed. Therefore I go on to show, 
 
 11. That no man can be indifferent towards it. Christ 
 expressly declares, “ He that is not with me, is against 
 me ; and he that gathereth not wfith me, scattereth 
 abroad which plainly implies, that every man either 
 approves, or disapproves his design, and inw'ardly de- 
 sires to promote, or obstruct it. And that no man can 
 be indifferent towards it, will appear, if we consider 
 the following things. 
 
 1. The design, which Christ is pursuing, is the 
 greatest of all possible designs in every point of view'. 
 It is great in its origin. It was concerted in the early 
 days of eternity, by the Father, Son, and Holy Ghost ; 
 and is as great a design as their united and infinite wis- 
 dom could form. It is great in extent. It reaches 
 to and comprises all beings and objects in the universe. 
 It is great in its duration. It began to operate from 
 the beginning of the world, and it will continue to oper- 
 ate to the end of the w'orld, and from that period to all 
 eternity, and produce effects the most interesting to 
 
192 
 
 SERMON XII. 
 
 every intelligent being, who will alw^ays be a spectator 
 of them. Now, it is not conceivable, that any man 
 should be indifferent towards this great and compre- 
 hensive design, which Christ is carrying on, and which 
 will deeply and eternally affect the minds of the w hole 
 intelligent universe. 
 
 2. The great design, which Christ is pursuing, is 
 totally opposed to all the selfish designs of mankind. 
 Every man is naturally disposed to seek his own 
 things and pursue his own interests, independently of, 
 and in opposition to, the interests of others. This 
 selfish spirit reigns more or less in the hearts of all the 
 children of men, and leads them to form ten thousand 
 selfish and sinful designs, which they regard as very 
 important to themselves. But the perfectly wise and 
 benevolent design, which Christ is pursuing, opposes 
 and counteracts all the selfish designs of mankind. 
 Their selfish designs respect their ow n good ; but his 
 design respects the glory of God. Their selfish de- 
 signs respect temporal things ; but his benevolent de- 
 sign respects eternal things. Their selfish designs 
 respect nothing but happiness ; but his benevolent 
 design respects holiness as well as happiness, through 
 all the periods of time and all the ages of eternity. 
 So long as Christ lived in obscurity and concealed his 
 great and benevolent design in coming into the world, 
 he grew in favour with God and man. But as soon as 
 he made known his design, and pursued it in open op- 
 position to the views, the purposes, and selfish interests 
 of the Jews, they hated him, reviled him, and opposed 
 him, with the utmost virulence, till they finally imbrued 
 their hands in his blood. And wherever the gospel 
 has made known his design, it has never failed of exci- 
 ting the enmity and opposition of the w ise and unwise, 
 of the learned and unlearned, of kings and of king- 
 doms. It was foretold, that Christ in pursuing his great 
 design, should raise the general resentment and oppo- 
 sition of mankind. “Why do the heathen rage, and the 
 people imagine a vain thing ? The kings of the earth 
 set themselves, and the rulers take counsel to£cether 
 
SERMON XII. 
 
 193 
 
 sigainst the Lord, and against his anointed, saying, Let 
 ns break their hands asunder, and cast away their 
 cords from us.” Mankind never feel indifferent to- 
 wards any person, or object, that counteracts and de-'' 
 feats their desires, designs, or pursuits. No man, there- 
 fore, who is not indifferent to his own temporal, or eter- 
 nal interests, can be indifferent towards the design, 
 which Christ is pursuing, and which will deeply affect 
 his interests both for time and eternity. Every indi- 
 vidual of the human race will be just such as Christ’s 
 design requires, either rich or poor, either bond or free, 
 either great or small, either high or low, either good 
 or bad, either happy or miserable, through every pe- 
 riod of his existence. ‘‘ Think not,” said Christ, 
 “ that I am come to send peace on the earth ; I came 
 not to send peace, but a sw ord. For I am come to set 
 a man at variance against his father, and the daughter 
 against her mother, and the daughter in law against 
 her mother-in-law^ And a man’s foes shall be they of 
 his own household.” And Jesus said again, “For 
 judgment I am come into this w orld , that they who see 
 not, might see ; and that they who see, might be made 
 blind.” Christ in pursuing his great and benevolent 
 design, bends the characters, the conduct, the condi- 
 tions, and the interests of the whole w'orld in subser- 
 viency to the interests of his own kingdom, and in op- 
 position to the selfish characters, conduct, conditions, 
 and interests of all who are against him. And will 
 any selfish heart be indifferent to such a person, pursu- 
 ing such a design ? Will not every holy heart be for 
 him, and every unholy heart be against him ? 
 
 3. Christ, in carrying on his great, comprehensive, 
 and benevolent design, employs all mankind as instru- 
 ments in promoting it. Christ has all power in heaven 
 and earth, and is able to subdue all things to himself, 
 and to cause every creature and object in this world, 
 to be instrumental, some way or other, in affecting the 
 great design he has constantly in view. He employed 
 the winds and w aves in his service. He made a fish 
 furnish him with property. He claimed the right to take 
 
194 
 
 SERMON XII. 
 
 from its owner a colt, to ride in triumph into Jerusa- 
 lem. He employed twelve men at first, and seventy 
 more afterwards, to preach the gospel, before his death. 
 And after his resurrection, he commanded and commis- 
 sioned the apostles and all their regular successors, to 
 preach the gospel to all nations, to the end of the world. 
 And he still employs the hearts and hands and influ- 
 ence of all other men in his service. He governs su- 
 premely and absolutely in the moral, as well as in the 
 natural world, and makes his enemies, as well as his 
 friends the active and voluntary agents in doing what- 
 ever he sees necessary for them to do, to advance his 
 cause and interest in the world. This was predicted 
 of Christ under the type of Solomon, inthe72d psalm. 
 ‘‘ He shall have dominion from sea to sea, and from the 
 river unto the ends of the earth. They that dwell in 
 the wilderness shall bow before him, and his enemies 
 shall lick the dust. The kings of Tarshish and of the 
 isles shall bring presents ; the kings of Sheba and Seba 
 shall offer gifts. Yea, all kings shall bow down before 
 him ; and all nations shall serve him.'’’’ Men are natu- 
 rally very unwilling to serve any cause, or promote 
 any interest, which appears hostile to their own. But 
 the cause which Christ is pursuing is totally opposed 
 to all the sinister views and selfish interests of mankind. 
 They cannot, therefore, feel indifferent whether Christ 
 shall succeed or not, in his great design, or whether he 
 shall employ them, in acting^br him a^amHhemselves. 
 Had the builders of the ark known the design of build- 
 ing it was to prepare the way for their own destruction, 
 they would never have struck a stroke to prepare it 
 for the safety of some and the ruin of themselves. No 
 sinner, who understands the design of Christ in the 
 government of the world, can feel indifferent whether 
 the design shall succeed, or whether he shall be 
 an agent in effecting it. Accordingly, we find, that 
 whenever and wherever Christ visibly succeeds 
 in building up and enlarging his kingdom, none ap- 
 pear indifferent ; but all that are not with him are 
 gainst him j and generally not only feel, but speak 
 
SERMON XH. 
 
 l95 
 
 and act against him. JNevertheless, Christ causes them 
 all to promote the very design they hate and mean to 
 oppose. He makes the wrath of man praise him, and 
 the remainder of wrath he always restrains. Christ has 
 made all nations to serve him from the beginning of the 
 world to this day, and will make all nations serve him 
 I’rom this day to the end of the world, whether they are 
 willing or unwilling to serve him. And in the view 
 and belief of this truth, no man is, or can be indifferent 
 to his great design. 1 may add, 
 
 4. None of the inhabitants of the invisible world are 
 indifferent towards the great and interesting design, 
 which Christ has undertaken, and is determined to ac- 
 complish. They have all been acquainted with it, and 
 understood the origin, nature, extent, and consequences 
 of it, for nearly six thousand years, though it was not 
 so early, or so generally known in this world. “ Unto 
 me,” says the apostle, “ who am less than the least of 
 all saints, is this grace given, that I should preach 
 among the Gentiles the unsearchable riches of Christ; 
 and to make all men see what is the fellowship of the 
 mystery, which from the beginning of the w^orld hath 
 been hid in God, who created all things by Jesus 
 Christ, l^'o the intent that now unto the principalities 
 and powers in heavenly places might be known by the 
 church, the manifold w isdom of God, according to the 
 eternal purpose which he proposed in Christ Jesus our 
 Lord.” The execution and accomplishment of Christ’s 
 eternal purpose will deeply and eternally affect all 
 good and all bad beings in the invisible world. The 
 happiness of the holy, and the misery of the unholy an- 
 gels w ill be vastly augmented by the accomplishment 
 of the great work of man’s redemption, through the me- 
 diation and government of Christ. He has employed, 
 and will employ them all in the great w ork in which 
 he is engaged. He has employed unholy angels in in- 
 troducing and spreading sin and misery among all the 
 nations of the earth. And he has employed holy an- 
 gels in promoting holiness and happiness in the world, 
 and in counteracting and defeating the designs of satan 
 
196 
 
 bERMON Xil. 
 
 and "wicked men. While the holy angels have been 
 with Christ, and acted with him and for him, and rejoic- 
 ed in every instance of success and accession to his 
 cause, and in every instance of his victory and triumph 
 over his enemies ; the unholy angels have been against 
 him, and endeavoured to scatter abroad and ruin his 
 church and kingdom. All the inhabitants of the invisi- 
 ble \torld are full of zeal for, and against Christ’s de- 
 sign, and will never cease in their'opposite and power- 
 ful exertions, until it is finally and fully accomplished. 
 While all heaven and hell are not indifferent toward 
 the design of Christ, can it be supposed, that any of 
 mankind should be indifferent towards it, who are infi- 
 nitely more interested in it, having all their eternal in- 
 terests suspended upon it ? No ; far from it. The 
 apostle John tells us, that he saw in vision men, an- 
 gels and devils, all fiercely engaged in contending for 
 it, and against it. “ And there w as war, in heaven ; Mi- 
 chael and his angels fought against the dragon, and the 
 dragon fought and his angels, and prevailed not. And 
 the great dragon was cast out, that old serpent, called 
 the devil and satan, who deceiveth the whole world. 
 And I heard a loud voice, saying in heaven. Now is 
 come salvation, and strength, and the kingdom of God, 
 and the power of his Christ: for the accuser of our 
 brethren is cast down, who accused them before our 
 God day and night. And they overcame him by the 
 blood of the Lamb, and by the word of their testimony; 
 and they loved not their lives unto the death. There- 
 fore, rejoice, ye heavens, and ye that dwell in them.” 
 The great design of Christ is becoming more and more 
 interesting' and affecting to the whole intelligent uni- 
 verse, and they are all more and more engaged, either 
 to promote it, or to obstruct it ; nor is there a single in- 
 dividual, who understands it, indifferent towards it. 
 He that is not with Christ, is against him and his great 
 and glorious design. 
 
1 
 
 SER3I0N XII. 
 
 197 
 
 IMPROVEMENT. 
 
 1. If none can be indifferent towards the design 
 which Christ is carrying on, then none have any ground 
 to imagine that they are neuters in religion. It is to be 
 feared, that many, who live under the light of the gos- 
 pel, wish to persuade themselves, that they are neither 
 friendly nor unfriendly to Christ. They do not desire 
 to profess any love to Christ and his cause ; nor, on the 
 other hand, do they desire to appear opposed to him 
 or the design he is pursuing. They mean to be neu- 
 ters in respect to religion, and neither promote it, nor 
 oppose it. They see some very sensible and respecta- 
 * ble persons professing to be with Christ, and to be en- 
 gaged to promote his cause ; and therefore, they wish 
 not to counteract them. And they see some very vile 
 and worthless persons openly professing to despise and 
 oppose the cause of Christ, and they choose not to ap- 
 pear as belonging to their class. They endeavour to 
 feet and appear to feel indifferent towards that cause, 
 which some are so much Joi\ and others are so much 
 against. They determine to steer a middle course, and 
 to act a neutral part. They choose to let religion 
 alone, and pay no more regard to it than they find it 
 necessary, in order- to pursue their owm business to the 
 best advantage. If their character or interest requires 
 them to attend publick w orship, they will attend ; or if 
 custom requires them to pay an external respect to 
 the sabbath, they w ill pay that respect ; or if circum- 
 stances require them to read the blble, or even to pray 
 in their families, they w ill do these things ; or if they 
 think it will be for their profit to support religion, they 
 will support it. ' They are also resolved never to speak 
 against religion, nor to appear to act against it. Is 
 this a mere imaginary character ? Is it not actually ex- 
 hibited by many, who esteem themselves, and are es- 
 teemed very amiable, excellent, valuable persons.^ 
 Neuters of this character are very numerous, and are 
 w illing to be considered as such by others. But though 
 they may really think themselves to be neuters, and 
 
198 
 
 SERMON XII, 
 
 may be thought to be so by their fellow-men ; yet they 
 are not neuters, and do not appear to be neuters in the 
 heart-searching eye of Christ. He knows what is in 
 man, and he knows that no man can be indifferent to- 
 wards him and the great design he is pursuing. He 
 declares the truth when he says, “ He that is not with 
 me, is against me ; and he that gathereth not with 
 me, scattered! abroad.” There is no design with res- 
 pect to which men are so fond of appearing neuters, 
 as the design which Christ is engaged in ; but there is 
 no design to which they can be less neutral. It is ex- 
 tremely absurd and dangerous for any to imagine that 
 they are really neuters to the most important cause 
 that was ever pursued, and upon which their own in- 
 terest, and the interest of the whole intelligent uni- 
 verse is suspended. They must be happy or misera- 
 ble to all eternity, accordingly as they are ivifh or 
 against Christ, in his great and glorious design. For if 
 any man love not the Lord Jesus Christ in sincerity, 
 God says, “ Let him be anathema, maran-atha.” 
 
 2. If none can be indiderent towards the design 
 which Christ is carrying on, then all who do not act for 
 him, act against him. As all must be for him or against 
 him in their hearts ; so all must be for him or against 
 him in their conduct. So Christ plainly declares in 
 the text. He says, “ He that is not for me, is against 
 me that is, he that is not for me in his heart, is 
 against me in his heart. Again he says, “ He that 
 gathereth not with me, scattereth abroad that is, he 
 that is not for me in his heart, is against me in his con- 
 duct; ‘‘he scattereth abroad,” and really opposes my 
 design. Thus Christ viewed, represented and treated 
 such as pretended to be with him, but were destitute 
 of true love to him. “ It came to pass, that as they went 
 in the way, a certain man said unto him, Lord, I will 
 follow thee whithersoever thou goest. And Jesus said 
 unto him, foxes have holes, and birds have nests; but the 
 Son of man hath not where to lay his head.” This was 
 an implicit rejection of him for his insincerity. “ When 
 he was in Jerusalem at the passover. in the feast day. 
 
SERMON XII. 
 
 199 
 
 many believed in his name, when they saw the mira- 
 cles which he did. But Jesus did not commit himself 
 unto them, because he knew all men, and needed not 
 that any should testify of man : for he knew what was 
 in man.” He knew that those who professed to love 
 and believe in him, were totally destitute of both love 
 and faith, and rejected them accordingly. When 
 those whom he had miraculously fed, followed him 
 over the sea of Tiberias, he said unto them, “ seek 
 me, not because ye saw the miracles, but because ye 
 did eat of the loaves and were filled.” 7'his was a se- 
 vere reproof for their following him externally, while 
 their hearts were far from him. Though those who are 
 destitute of love to Christ, may profess to love him, to 
 be with him, to act for him, and to be workers to- 
 gether with him in building up his kingdom ; still they 
 are against him, and scatter abroad. Paul acknow- 
 ledges, that though he should preach like an angel, 
 and suffer like a martyr, without love to Christ and his 
 cause, it would not be actingybr him, but against him. 
 He says, “ Though I speak with the tongues of men 
 and of angels, and have not charity, I am become as 
 sounding brass or a tinkling cymbal. And though I 
 have the gift of prophecy, and understand all myste- 
 ries and all knowledge ; and though I have all faith, 
 so that I could remove mountains, and have not chari- 
 ty, I am nothing. And though I bestow all my goods 
 to feed the poor, and though I give my body to be 
 burned, and have not charity, it profiteth me nothing.” 
 It is more than possible, that not a few who live under 
 the light of the gospel, who profess to love the gospel, 
 who attend all the ordinances of the gospel, and who 
 do a great many things, which under the government of 
 Christ tend to promote the design of the gospel, that 
 nevertheless in his view, are against him, and scatter 
 abroad. Men must be inwardly with Christ, in order 
 to be externally for him. While men ultimately seek 
 their own things, they cannot seek the things of Christ. 
 So long as they are internally against him, they are 
 
200 aEKBlON MI. 
 
 externally against him, let them say, and d o or suffer 
 ever so much for him. 
 
 3. If all who are with Christ are united to him in his 
 great and glorious design ; then all who are united to 
 him are more firmly united to one another, than any 
 other persons in the world. There is nothing that 
 unites the men of the world so strongly together, as 
 their union in their worldly designs. Union of design 
 will often bind those together who are disunited in af- 
 fection. Worldly designs, however, are liable to fail, 
 or change, and consequently the unions formed by 
 them are often dissolved'. But the great design of 
 Christ is immutable and eternal, and ail who are unit- 
 ed to him in his design are immutably and eternally 
 united to him and one another. Christians are united 
 to each other, not only in affection, but in a design thaf 
 cannot be defeated, or change. Hence Paul triumph- 
 antly asks, “ Who shall separate us from the love of 
 Christ ? Shall tribulation, or distress, or persecution, or 
 famine, or nakedness, or peril, or sword ? Nay, in all 
 these things we are more than conquerors through him 
 that loved us. F or 1 am persuaded, that neither death, 
 nor life, nor angels, nor principalities, nor powers, nor 
 things present, nor things to come, nor height, nor 
 depth, nor any other creature shall be able to separate 
 us from the love of God which is in Christ Jesus ©ur 
 Lord.” The sincere and ardent brotherly love of the 
 primitive Christians excited the admireiion of the 
 world. The heathens exclaimed, “ How these Christ- 
 ians love one another!” The union of Christians to one 
 another is founded in their union to Christ in his great 
 and glorious design, and can no more fiiil, than Christ 
 can fail in finishing the work which his Father has giv- 
 en him to do. 
 
 4. If all who arc not for Christ, are against him, then 
 the most regular and amiable sinners may be as much 
 against him, as any other sinners. They are as unwill- 
 ing to have their desires, their hopes, their interests 
 and selfish designs counteracted and defeated, as the 
 most stupid and abandoned sinners. But if Christ pur- 
 
SERMON XIL 
 
 20 i 
 
 dues and accomplishes his great and benevolent de- 
 sign, he will entirely disappoint and destroy all the self- 
 ish hopes, desires, and designs of the most regular and 
 amiable sinners, which cannot fail to raise their enmity 
 and opposition to him in the most lively and sensible 
 manner. Accordingly, we find that this has always 
 been the case. Sinners of the fairest character and of 
 the highest estimation in their own view, and in the 
 view of the world, were the bitterest enemies that 
 Christ had while on earth. These were the scribes 
 and pharisees, whose character and conduct Christ 
 most pointedly condemned, and whose condition he 
 represented as the most dangerous and deplorable. 
 They saw that Christ’s design was diametrically oppos- 
 ed to theirs, and would completely destroy their eter- 
 nal hopes and interests. Sinners of the fairest charac- 
 ters and highest hopes at this day, view the design of 
 Christ in the same light, and are of all others the most 
 opposed to that eternal purpose, which God purposed 
 in Christ Jesus, and sent him into the world to accom- 
 plish. What persons are generally more opposed to 
 the doctrine of election and reprobation, than the most 
 intelligent and inquisitive sinners.'^ They generally 
 know more about the character and design of Christ, 
 and the scheme of salvation revealed in the gospel, 
 than thoughtless and careless sinners ; and of course 
 they are generally the most understandingly and heart- 
 ily opposed to the gospel, and raise the strongest ob- 
 jections against it. And this holds true with res- 
 pect to awakened sinners, who externally reform, 
 and most ardently inquire what they must do to be 
 saved. When they are told, that they must believe in 
 Christ, love his character, and cordially approve of his 
 carrying into execution his eternal purpose of saving 
 those whom his Father has given him, and no others, 
 their hearts rise in total enmity, and they invariably 
 say, this man shall not reign over us. 
 
 5. W e learn from what has been said, the great crim- 
 inality of sinners. They are all against Christ in their 
 hearts and in their conduct, without a single exception. 
 
 26 
 
202 
 
 SERMON XII. 
 
 They both see, and hate, and oppose that eternal pur- 
 pose, which Christ is constantly carrying into execu- 
 tion. And by opposing this great and glorious purpose, 
 they oppose the glory of God, and all the holiness and 
 happiness in the universe. Is this a small errour ; or 
 a mere venial fault ? Is it not a sin of the first magni- 
 tude ? Can they be guilty of a greater ? It is criminal 
 to destroy the property of an individual. It is more 
 criminal to destroy the life of an individual. It is more 
 criminal still to destroy the lives of millions. And it is 
 the highest possible degree of criminality to destroy the 
 holiness and happiness of the whole universe. And 
 this sin can be committed in the heart, and is commit- 
 ted in the heart of every one who is against Christ, and 
 gathers not with him, but scatters abroad, and does all 
 in his power to prevent the infinite good which will 
 eternally flow from the accomplishment of Christ’s de-^ 
 sign. Is this true ? some sinner may be ready to ask 
 Let me ask that person, w hether he would not choose 
 that the good of the universe should be destroyed* 
 rather than to be eternally miserable ? And if he 
 w ould choose this, he would destroy the good of the 
 universe were it in his power, to prevent his own eter- 
 nal destruction. The fool hath said in his heart, there 
 is no God ; and he wishes that there might be none, 
 rather than suffer his eternal wrath. The carnal mind 
 therefore, is enmity against God, not subject to his law^ 
 or government ; neither indeed can be. This, eveiy 
 person know s to be true, who has seen the plague of 
 his own heart. Unbelief, or opposition to the person 
 and design of Christ, is the greatest of all sins, and will 
 draw after it the greatest of all punishments. It shall 
 be more tolerable for the men of Sodom and Gomor- 
 rah in the day of judgment, than for sinners who die im- 
 penitent and unbelieving under the gospel. 
 
 6. This subject show's the imminent danger of all 
 who are against Christ and opposing his great and glo- 
 rious design. They reject the counsel of God against 
 themselves ; but that counsel w ill stand ; and if it does 
 stand, it wdll necessarily destroy all the counsels, and 
 
SERMON XII. 
 
 203 
 
 ilesigns, and desires, and hopes, and happiness of sin- 
 ners. Christ himself possesses omnipotent power, and 
 has all created objects and created beings under his 
 absolute control; and can employ them all as instru- 
 ments to accomplish his eternal purpose. How is it 
 possible then, that he should be counteracted and de- 
 feated in his design ? Sinners may misconstrue and 
 misunderstand particular passages of scripture; but 
 they cannot misconstrue and misunderstand the great 
 ' design which Christ is pursuing and will certainly ac- 
 complish. And if he accomplishes ‘^^’his design, the 
 hopes of the finally impenitent to escape with impuni- 
 ty, must perish. If Clirist continues to reign, he will 
 make all his incorrigible enemies his footstool, and 
 sink them in endless perdition. Christ has command- 
 ed it to be proclaimed throughout the w orld, that “ he 
 that believeth and is baptized, shall be saved ; and he 
 that believeth not shall be damned.” All delaying sin- 
 ners are constantly liable to be cut off, and lie down in 
 eternal sorrow. Their feet stand on slippery places, 
 and all that Christ is doing to carry on his design, is 
 ripening and preparing them for a more aggravated 
 doom. And all that they are doing while against Christ, 
 is increasing their guilt, and the wrath of the Lamb. 
 So long as they delay to act for Christ, they act against 
 him, and by acting against him, they act against them- ' 
 selves and all the good of the universe. Unless they 
 turn to Christ and beome cordially reconciled to him, 
 they will draw down the displeasure of Christ, and the 
 displeasure of all holy beings in the universe, which 
 will sink them in the depth of eternal despair. 
 
 Finally, this subject affords a solid ground of peace 
 and safety to those who are united to Christ in his great 
 and good design. If he succeeds, they are safe. If he 
 promotes his own interests, he will promote theirs. If he 
 is accepted of the Father, they will be accepted in him. 
 If he is rewarded for all his labours and sufferings, 
 they shall be rewarded for all their labours and suffer- 
 ings in his cause. If he sits dowm w ith the Father on 
 his throne, they shall sit dow'n with him on his throne. 
 
204 
 
 SERMON XIE 
 
 I 
 
 If his glory and blessedness shall be eternally rising, 
 they shall eternally rise in glory and blessedness with 
 him. The gospel which unfolds the nature, extent and 
 eternal consequences of the accomplishment of Christ’s 
 design, opens the most glorious prospects to all the 
 friends and followers of the divine Redeemer. They 
 shall rejoice while others mourn. They shall be com- 
 pletely holy and blessed, while all the enemies of 
 Christ are completely sinful and wretched. Be not then 
 weary in well doing, but be steadfast, unmoveable, al- 
 ways aboundin^in the service of Christ, knowing that 
 your labour shall not be vain in the Lord. 
 
 ( 
 
SERMON XIII. 
 
 SINNERS DESTROY THEIVISELVES BY THEIR OWN BLINDNESS. 
 
 PROVERBS iv. 19. 
 
 The way of the wicked is as darknest : they know not at what they 
 
 stumble. 
 
 All men are either saints or sinners, either holy or 
 unholy, either righteous or wicked ; and they are all 
 walking in paths as different as the characters they sus- 
 tain. The saints are walking in a straight and narrow 
 path ; the sinners are walking in a crooked and broad 
 path ; the saints are walking in a path that leads to 
 perfect light, and the sinners are walking in a path 
 that leads to perfect darkness. This is the representa- 
 tion, which Solomon gives of all mankind. He says, 
 
 “ The path of the just is as the shining light, that shi- > 
 neth more and more unto the perfect day.” But he 
 observes by way of contrast, “ The way of the wicked 
 is as darkness : they know^ not at what they stumble.” 
 His plain meaning is this : 
 
 Sinners are in such darkness, that they are insensi- 
 ble of the objects, w hich are leading them to ruin. 
 
 1 shall first consider the darkness in which sinners 
 are involved ; and then illustrate the general observa- 
 tion, that they are insensible of the objects, which are 
 leading them to ruin. 
 
 I. Let us consider the darkness in which sinners 
 are involved. We find much said in scripture con- 
 cerning their peculiar blindness and darkness. Moses 
 represents them as “ groping at noon-day.” Job says, 
 
 “ they meet with darkness in the day time, and grope 
 in the noon-day as in the night.” Isaiah says, “ They 
 have made them crooked paths ; they grope for the* 
 
20G SERMON Xili. 
 
 wall as the blind, and grope as if they had no eyes ; 
 they stumble at noon day as in the night.” David re- 
 presents their way “as dark and slippery and Jere- 
 miah represents them as walking “ in slippery ways in 
 darkness.” The royal preacher says, “ The wise 
 man’s eyes are in his head ; but the fool walketh in 
 darkness.” It appears from all these representations, 
 that all sinners are involved in gross darkness. But 
 to what is this darkness owing, or in what does it con- 
 sist ? It cannot be owing to any deficiency in their na- 
 tural powers ; nor to any want of intellectual informa- 
 tion. They enjoy the same means of instruction that 
 saints enjoy, and are as capable of understanding the 
 doctrines and duties of religion. The bible points out 
 the way to heaven as clearly to them, as to others ; and 
 sets the same motives before them to w alk in the same 
 straight and narrow path to eternal life. Their dark- 
 ness, therefore is not natural, but moral darkness which 
 lies not in their understandings, but in their hearts, 
 which are entirely depraved. Moral depravity always 
 produces moral blindness. Our Saviour says, “ The 
 light of the body is the eye, if therefore thine eye be 
 single, thy whole body shall be full of light. But if thine 
 eye be evil, thy whole body shall be full of darkness.” 
 The heart is the same to the soul, that the eye is to the 
 body. As a good eye lets in natural light, so a good 
 heart lets in moral light ; and as a blind eye shuts out 
 natural light, so a bad heart shuts out moral light. Ac- 
 cordingly, the apostle expressly ascribes the darkness 
 of the understanding to the blindness of the heart. He 
 represents all unrenewed men, “ as having their un- 
 derstanding darkened, being alienated from the life of 
 God through the ignorance that is in them, because of 
 the blindness of their hearty While sinners remain un- 
 der the entire dominion of a wicked heart, they are al- 
 together blind to the moral beauty of the character, of 
 the works, and of the providence of God. Their blind- 
 ness to these divine objects the psalmist describes in 
 very strong and impressive terms. “ They know not, 
 neither will they understand : they walk in darkness: 
 
SERMON XUI. 
 
 207 
 
 ail the foundations of the earth are out of course.” 
 God is a being of pure benevolence, he constructed 
 the world upon benevolent principles, and he governs 
 it to answer benevolent purposes. This is all dark to 
 sinners, who view all things with a selfish eye. They 
 can trace nothing into light, but all things into dark- 
 ness. The present and future state of the world is all 
 darkness, and they see no light in their own, nor in any 
 other creature’s existence. Notwithstanding all God 
 has said about himself, and about his creatures, and 
 about his designs, the whole universe still appears to 
 them dark and mysterious. Being alienated from the 
 life of God, and opposed to all true benevolence, their 
 minds are totally involved in moral darkness. When 
 they extend their views to the end of life, to the end 
 of the world, and to the boundless scenes of eternity, 
 they cannot discover a gleam of light. They are a 
 mystery to themselves; and all the changes and revo- 
 lutions in the natural and moral world are dark and 
 unaccountable to them. The foundations of the earth 
 are all out of course in their view, and the nature and 
 tendency of all things are utterly repugnant to their 
 wishes and desires, and appear to counteract all their 
 hopes and purposes. And if God is pursuing and will 
 accomplish perfectly holy and benevolent designs, 
 these will counteract and defeat all their selfish in- 
 terests and promising prospects, and involve them in 
 total darkness and hopeless ruin. But yet, 
 
 II. They are insensible of the objects over which 
 they are stumbling and falling. “ They know not at 
 what they stumble.” This has been the case of sin- 
 ners in all ages. We find many melancholy instances 
 of this kind in the bible. The blindness of Pharaoh’s 
 heart, led him insensibly to stumble, and fall, and per- 
 ish. The rebellious Israelites had not eyes to see, nor 
 ears to hear, nor hearts to perceive, but walked in 
 darkness, until they stumbled, and fell, and perished in 
 the wilderness. The seven nations of Canaan were 
 involved in moral darkness, and perceived not their 
 danger, until they were destroyed. It w^as Saul’s mo- 
 
208 
 
 3fcRMOX XIII. 
 
 ral blindness and obstinacy, which led him in the path 
 to ruin. And it was owing to the same moral blindness, 
 that led the Jews to stumble and fall in the gospel day. 
 “What then? Israel hath not obtained that which he 
 seekethfor: but the election hath obtained it, and the 
 rest were blinded. Accordingly as it is written, God 
 hath given them the spirit of slumber, eyes that they 
 should not see, and ears that they should not hear unto 
 this day. And David saith, Let their table be made a 
 snare, and a trap, and a stumbling block. Let their 
 eyes be darkened, that they may not see.” The con- 
 sequence was, they stumbled and fell. Spiritual blind- 
 ness is the same in all sinners, at all times^ and has the 
 same dangerous and destructive tendency. It makes 
 them walk in darkness, and stumble over every thing 
 that lies in their way, without their knowing at wdiat 
 they stumble. Every thing is armed against them, and 
 yet they do not see the danger to which they are expo- 
 sed. They walk as carelessly as if nothing could 
 hurt them. When they are wounded, they do not feel 
 their wounds ; and though they stumble every step 
 they take, yet they vainly imagine, that they shall ne- 
 ver fall. The reason is, they know not at what they 
 stumble, and are insensible of the objects, which are 
 constantly leading them to destruction. This may be 
 illustrated in a variety of particulars. 
 
 3. They are insensible that they stumble at the 
 great deceiver. The bible represents this evil spirit 
 as employing all his power and subtilty, to seduce and 
 destroy sinners. He is said to blind the minds of them 
 that believe not. He is ^aid to be the spirit that 
 worketh in the children of disobedience. He is said 
 to walk about as a roaring lion, seeking whom he may 
 devour. He is full of his devices to ensnare and de- 
 stroy the ungodly. He knows how to take advantage 
 of their ignorance, stupidity and depravity. He has 
 not only the power, but the art of tempting. He 
 adapts his temptations to the state, the character, and 
 disposition of sinners. Some he tempts to disbelieve 
 the being ofGod ; some he tempts to disbelieve the 
 
GF.RMON XIII. 
 
 209 
 
 word of God ; some he tempts to oppose the gospel ; 
 and many more he tempts to neglect and refuse a cor- 
 dial compliance with the offers of mercy. He tempts 
 the awakened, to stifle convictions, and return to a 
 state of stupidity. While he tempts moral sinners to 
 self-righteousness and self-dependence, he seduces 
 others to walk in the smooth and broad road to de- 
 struction. But though sinners are thus led captive by 
 Satan from day to day and from year to year ; yet they 
 are totally insensible of his malignant influence over 
 them, and know not that he is perpetually causing them 
 to stumble. They sometimes, indeed, see the objects 
 which he employs to seduce them, but still they are 
 insensible of his seducing influence. They know not 
 that they are continually walking in the paths of the 
 destroyer, who is leading them blindfold to destruc- 
 tion. 
 
 2. Sinners are not sensible, that they are stumbling 
 at one another. They are all taking the same course 
 and pursuing the same objects. They are united in 
 their disaffection to God, and in their love to the world. 
 They join hand in hand, and all lead, and are led, 
 Those who are before look back and see multitudes 
 following them ; and those who are behind look for- 
 ward, and see multitudes before them. Their numbers 
 inspire them with courage and resolution ; for they 
 cannot imagine, that so many of their fellow men are de- 
 ceived, and are walking together in the path to ruin. 
 Besides, they are eonstantly telling one another either 
 expressly or implicitly, that there is no danger, and that 
 they may safely and joyfully pursue their present 
 course. Though they are in danger from Satan, yet 
 they are in much greater danger from one another, 
 The eye and ear affect the heart. They are continu- 
 ally seeing each other’s conduct, and hearing each 
 other’s language. Out .of the abundance of the heart 
 the mouth speaketh. They all directly or indirectly 
 invite each other to walk together, and never leave, nor 
 forsake one another. They use all their influence, by 
 example, by smiles and frowns, to increase their num- 
 
 27 
 
210 
 
 SERMON rrn. 
 
 bers, and maintain their strength and security. Tim? 
 moral sinners are a stumbling block to the immoral, 
 and the immoral are a stumbling block to the moral. 
 The aged arc a stumbling block to the young, and the 
 young are a stumbling block to the aged. Thus all 
 classes and ages of sinners are mutually stumbling 
 blocks to each other, yet they are all so involved in 
 spiritual darkness, that they know not at what they 
 stumble. They seem to have no apprehension, that 
 the friendship of the world is enmity to God, and that 
 to follow a multitude in doing evil,^ the direct road to 
 destruction. 
 
 3. Sinners are insensible, that they stumble at di- 
 vine providence. God governs the natural and moral 
 world, by a constant and powerful, but invisible inllu- 
 ence, which he exerts with great regularity and uni- 
 formity. This gives occasion to the morally blind and 
 stupid to disregard his holy hand, and disbelieve his 
 universal government. Ezekiel tells us, that, in his 
 day, sinners said, “ The Lord hath forsaken the earth, 
 and the Lord seeth not.” Zephaniah tells us, that 
 those who were settled on their lees in his day, said, 
 “The Lord will not do good, neither will he do evil.” 
 And the apostle tells us, that sinners would continue to 
 imbibe such sentiments, and scoffingly say, “ Where is 
 the promise of his coming ? for since the fathers fell 
 asleep, all things continue as they were from the be- 
 ginning of the creation.” The very evidence which 
 God is every day giving sinners of his being and provi- 
 dence, leads them to forget, or to doubt, or to deny 
 both. But if they do see and acknowledge God in his 
 providence, yet they entirely misconstrue it. Since 
 he causes his sun to shine and his rain to fall on the evil 
 as well as on the good ; and since he causes all things 
 to come alike to the evil as well as to the good, they 
 thence conclude, that he loves them all alike, and w ill 
 treat them all alike in a future world, as well as this. 
 Because he does not execute vengeance speedily, they 
 presumptuously imagine he never will ; and because ho 
 wmits to be gracious, they flatter themselves, that his 
 
SERMON XIII. 
 
 2U 
 
 patience and forbearance will never end. His good- 
 ness instead of leading them to repentance, leads them 
 to impenitence, unbelief and presumption. Though 
 the frowns of providence sometimes awaken their 
 fears, yet they more commonly excite their enmity and 
 opposition to his righteous treatment. So that they 
 are constantly and insensibly stumbling over both the 
 smiles and frowns of providence. 
 
 4. Sinners are insensible, that their common employ- 
 ments are dangerous objects, over which they are 
 stumbling and tailing. They are apt to think, that 
 while they are industriously pursuing their lawful call- 
 ings, they are in the path of duty and safety. Their 
 secular concerns habitually engross their thoughts and 
 affections, and cement their hearts to the world. 
 Though they are commanded to do every thing heartily 
 to the Lord, and whether they eat, or drink, or what- 
 ever they do, to seek the glory of God ; and though 
 they are forbidden to love the world and the things of 
 the world-; yet they do every thing for themselves, and 
 labour solely for the meat that perisheth. But while 
 they are habitually indulging their selfish feelings, they 
 are wholly insensible, that the ploughing of the wicked 
 is sin, and that their worldly motives in their worldly 
 pursuits are leading them to ruin. Their daily cares 
 and concerns continually divert their attention and af- 
 fections from all invisible and eternal objects. All 
 earthly objects serve to make them earthly-minded. 
 They cannot serve God and mammon. For while they 
 are laying up treasures for themselves, they are not 
 rich towards God, and yet know not, that they are 
 wTetched, and miserable, and poor, and blind, and na- 
 ked. They are so blind to the selfish and sinful mo- 
 tives of their own hearts, in their common secular con- 
 cerns, that all their worldly employments are insensibly 
 leading them in the path to destruction. 
 
 They are no less blind to the nature and tendency 
 of their religious performances. Though some sinners 
 d O' not perform any duties of religion externally, and 
 of course, do not place anj 'dependence upon them ; 
 
212 
 
 SERMON Xm. 
 
 yet there are many, who statedly read the bibie, call 
 upon God, and attend the religious duties of the sanc- 
 tuary. These externals of religion they seriously, and 
 as they imagine, conscientiously perform, while their 
 hearts are far from God. By maintaining these forms 
 of religion, they are so blind as to think, that they are 
 really doing their duty and performing a reasonable 
 and acceptable service to their maker. So Paul 
 thought before he became acquainted with his own 
 heart ; and so the young man in the gospel thought, who 
 said he had kept all the commandments of God ; and 
 so all moral sinners think. They trust in themselves 
 that they are righteous, and shall be saved, because they 
 are better than others. Their religious performances 
 encourage and animate them to pursue a way which 
 seemeth right in their own eyes, though the end thereof 
 be the way to death. They have no suspicion, that 
 their supposed prayers, and duties, and good works, 
 are an abomination to the Lord, and leading them to 
 endless darkness and despair. Such w as the deplora- 
 ble case of the self-righteous and blinded Jews, for 
 w hose salvation the apostle fervently prayed. Bre- 
 thren, my heart’s desire, and prayer to God for Israel 
 is, that they might be saved. For 1 bear them record, 
 that they have a zeal of God, but not according to 
 knowledge. For they being ignorant of God’s right- 
 eousness, and going about to establish their own right- 
 eousness, have not submitted themselves to the right- 
 eousness of God.” They were blind to the character 
 of God and to the deep depravity of their own hearts, 
 which made them insensible, that they were stumbling 
 over their religious duties, and falling to rise no more. 
 Some of the most amiable sinners are thus walking and 
 groping in the dark path to destruction, while they are 
 fondly expecting they shall eventually reach the king- 
 dom of glory. 
 
 6. The moral blindness of sinners insensibly leads 
 them to stumble at the preaching they hear. They 
 often love to hear the gospel preached, and cherish a 
 pleasing hope, that it will sooner or later prove a savor 
 
SERMON XIIL 
 
 213 
 
 of life unto life to them. God says of the sinners in 
 Zion, “ They seek me daily, and delight to know my 
 ways. They ask of me the ordinances ^of justice ; 
 they take delight in approaching to God.” They of- 
 ten go to the house of God, with a serious intention to 
 hear for their lives, and not to be hearers only, but 
 doers of the word. But walking in darkness under the 
 blinding influence of their unholy hearts, they either 
 misunderstand, or misapply, or oppose the truths they 
 hear. If preachers point out one stumbling block, 
 they will blindly stumble over another. If they w arn 
 them against one false way, they will blindly run into 
 another. If they clearly show them, that by pursuing 
 their present course, they must certainly perish ; yet 
 they will persist in their delusion, and risk the fatal 
 consequences. They stumble at the most alluring and 
 most alarming truths exhibited before them and incul- 
 cated upon them. The morally blinded stumble at 
 the very same truths, which the morally enlightened 
 believe to the saving of their souls. The apostle 
 Paul says that the unbelieving Jews “• stumbled at that 
 stumbling-stone and rock of offence, which God had 
 laid in Zion.” And the apostle Peter repeats the same 
 divine declaration concerning blind and impenitent 
 sinners. “ Wherefore also it is contained in the scrip- 
 ture, Behold, 1 lay in Sion a chief corner-stone, elect, 
 precious : and he that believeth on him shall not be 
 confounded. Unto you therefore w ho believe he is 
 precious ; but unto them who be disobedient, the stone 
 which the builders disallowed, the same is made the 
 head of the corner, a stone of stumbling, and a rock of 
 offence, even to them who stumble at the word, being 
 disobedient, whereunto also they were appointed ” 
 But those who hear and disbelieve the gospel have no 
 idea, that they stumble at it, and are highly displeased, 
 when they are charged with it. “ Jesus said. For 
 judgment I am come into this w^orld : that they which 
 see not, might see ; and that they who see, might be 
 made blind. And some of the Pharisees who w ere 
 
214 
 
 SERMON XUI. 
 
 with him heard these words, and said unto him, are we 
 blind also ?” I must add, 
 
 7. That sinners are blind to the blindness of their 
 own hearts, which are insensibly leading them to 
 blackness and darkness forever. Their hearts are de- 
 ceitful above all things, and desperately wicked. The 
 deceitfulness of the heart leads them to think they in- 
 tend right, when they act wrong, and that their hearts 
 are better than their actions. Though they know, that 
 their hearts are sometimes as bad as their actions, and 
 even worse, still they think there is some goodness 
 in their hearts, upon which they place great depen- 
 dence. They trust in’their own hearts to dispose them 
 to reform, to repent, and to believe, and finally obtain 
 pardoning mercy. And this confidence in the good- 
 ness of their own hearts, removes* all fear of future and 
 eternal misery. But if they are constrained to see the 
 badness of their hearts, they will plead the badness of 
 their hearts, as an excuse for hating God, for rejecting 
 the offers of mercy, and for remaining in impenitence 
 and unbelief, not knowing that these self-justifying 
 pleas have a direct tendency to destroy them for ever. 
 They are every day stumbling over their own hearts, 
 which are deceitfully and insensibly leading them in 
 the broad and smooth way to endless darkness and 
 despair. 
 
 IMPROVEMENT. 
 
 1. If sinners are so blind and insensible to the dan- 
 gerous objects with which they are surrounded, and 
 over which they are stumbling, it is not strange, that 
 they generally live so securely and joyfully. It has al- 
 ways appeared strange as well as grievous to the god- 
 ly, to see the ungodly live securely and joyfully, though 
 under a sentence of death, and continually exposed to 
 the wrath to come. Job was surprised to see the 
 wicked spend their days in wealth, in joy, and in fes- 
 tivity. David was grieved at the prosperity of the 
 wicked, and could not account for their not beins in 
 
 O 
 
SERMON XUL 
 
 215 
 
 trouble, like other men. Amos was astonished to see 
 the sinners in Zion live in ease, put far away the evil 
 day, lie upon beds of ivory, and stretch themselves up- 
 on their couches, and eat the lambs out of the flock, and 
 the calves out of the midst of the stall, to chant to the 
 sound of the viol, and invent to themselves instruments 
 of musick like David, drink wine in bowls, and anoint 
 themselves with the chief ointments. Not only this, but 
 every other class of impenitent sinners appear to live 
 in more ease and security, than any other persons in the 
 world. Though sinners widely differ from one another 
 in a great many rejects ; yet in one respect they are 
 very much alike. They generally live without God in 
 the world, and without fear of his future and eternal 
 wrath. Such stupidity in rational and immortal crea- 
 tures, who know that they are probationers for eterni- 
 ty, seems very strange, and cannot be accounted for 
 upon any other ground, than that moral blindness and 
 darkness in which they are all involved. Though they 
 have eyes, they cannot see ; though they have ears, 
 they cannot hear ; though they have hearts, they can- 
 not perceive ; and though they are told that they are 
 blind and walking in darkness upon the brink of de- 
 struction, they wull not believe it. Though they are 
 continually stumbling at the things of the world, the 
 men of the world, and the god of the w orld, they know 
 not at w'hat they stumble ; but imagine they are w^alking 
 safely. And it is hot strange, that those who see no dan- 
 ger, should fear no danger. Where is the sinner who fears 
 that the god of this world, or the men of this world, or 
 that his own heart will destroy him ? Where is the sinner 
 who fears that he is every day preparing himself for 
 final perdition? Or, where is the sinner, who does not 
 live securely and even joyfully, notwithstanding all he 
 has ever read, or heard about his depravity, his guilt, 
 or his danger? Where is the sinner who is afraid of 
 leading the blind, or of being led by the blind? And 
 wfliy should this appear strange, since blindness has 
 happened to all sinners, which makes them insensible 
 of the objects, over w hich they are continually stumb- 
 
216 
 
 SERxMON XIll. 
 
 ling and falling? The carelessness and stupidity of 
 sinners is a visible demonstration of their moral blind- 
 ness to all moral objects. Those who deny the moral 
 blindness of sinners, discover their own moral blind- 
 ness, and maintain a doctrine, which not only scripture 
 condemns, but universal observation refutes. Nothing 
 but this moral blindness can account for the conduct 
 of the great majority of mankind, who are crying peace 
 and safety, while exposed to instant destruction. 
 
 2. If all sinners are involved in such moral darkness 
 as makes them insensible of their dangerous and per- 
 ishing condition ; then it is not strange, that they are 
 so displeased at having their danger clearly pointed 
 out. This tends to interrupt their present peace and 
 comfort, and to destroy all their future hopes and pros- 
 pects of happiness. If they are once made to realize 
 their danger of the damnation of hell, their ease, secu- 
 rity, and joy are completely destroyed. They cannot 
 bear, therefore, to hear the plain truth, respecting their 
 wretchedness and guilt. The experiment has been 
 often made ; and the effects have been recorded by 
 the pen of inspiration. Sinners could not bear to hear 
 the plain preaching of the prophets, nor the plain 
 preaching of Christ, nor the plain preaching of the 
 apostles. Those preachers did not make danger, they 
 only pointed out danger so plainly, that sinners could 
 not help seeing it. It was this that excited their bit- 
 terest complaints and most sensible opposition. The 
 truth is still the same, and sinners still feel the same 
 opposition to it, when set in the same light. They can- 
 not bear to hear of their moral blindness, nor of the 
 danger to which it exposes them both in this life and 
 the life to come. They cannot bear to hear that they 
 are walking in darkness, and know not at what they 
 stumble, nor the fatal consequences of stumbling. But 
 they have no reason to complain of those who clearly 
 point out their danger. It is an act of kindness to point 
 out the danger to which a blind man is exposed, and 
 to direct a man who is lost to the right road from 
 which he is wandering. Sinners are really walking 
 
SERMON Xlir. 
 
 217 
 
 in the path of the destroyer, who is leading them cap- 
 tive at his will ; they are really groping in darkness, 
 and wandering from the strait and narrow path to 
 eternal life, and must perish unless they are made to 
 see and avoid the dangers with which they are sur- 
 rounded. But they will not take one step to avoid 
 danger until they see it; and they will not see it if they 
 can possibly help seeing it. This all faithful teachers 
 know, and therefore feel themselves under indispensa- 
 ble obligation to show them their danger in the plain- 
 est and most impressive manner. They watch for 
 souls, as those who must give account, and stand res- 
 ponsible if any perish through their neglect, or unfaith- 
 fulness. They are to warn sinners of their danger, 
 whether they will hear, or whether they w ill forbear, 
 w hether they are pleased, or displeased. And if they 
 do hear, they will be thankful for the most solemn 
 warnings and the most searching truths, addressed to 
 their consciences. They will find that the truths 
 which they most hated and opposed, did them the 
 most good. 
 
 3. If sinners are blind to the objects, which are in- 
 sensibly leading them to destruction ; then they are in 
 extreme danger of being finally lost. All things con- 
 spire to destroy them, because they abuse all things, 
 with which they are connected and concerned. Pros- 
 perity tends to destroy them. If God treats them 
 kindly, and pours the blessings of providence in their 
 bosoms, they are disposed to abuse every favour they 
 enjoy. If God frowns upon them, and subjects them 
 to every species of adversity they will murmur and 
 complain, and abuse his holy and righteous chastise- 
 ments. If he uses the best means of grace wdth them, 
 they will abuse them, and take encouragement from 
 them to continue in impenitence and unbelief. If he 
 waits to be gracious to them, and spares their lives 
 and their health, they will live to themselves, and not 
 to him. If he alarms their fears, and they cannot for- 
 bear to read and hear, seek and strive to escape future 
 and eternal misery, they vvill trust in themselves that 
 
 28 
 
218 
 
 SERMON XIII. 
 
 they are righteous, and on that account, refuse to sul> 
 mit to the self-denying terms of salvation. 1 he more 
 they think, and say, and do themselves, and the more 
 is said to them and done for them, the more their dark- 
 ness increases, and the more stumbling blocks they 
 meet with. Their path is like the setting Sun, w'hich 
 w ithdraws every beam of light from the eye, and leaves 
 every one in total darkness. This they find to be true, 
 by their own experience, as they pass from childhood 
 to youth, from youth to manhood, and from manhood to 
 old age, whether they have lived in security, or whe- 
 ther they have lived in bondage through fear of death. 
 As nothing has served to remove their darkness, but 
 every thing has served to increase it, so every thing is 
 armed against them, and threatens their final ruin. If 
 you should ask any sinner of any age, character or con- 
 dition, whether the path in w hich he is now walking, 
 grows any lighter, or his prospects of future and eter- 
 nal happiness any brighter, he will answ er, no ; but 
 the longer he lives, his path grows darker and darker. 
 
 - ' And the most aged sinner w’^alks in the greatest dark- 
 ness, and is most exposed to stumble and fall, and rise 
 no more. Thick clouds and darkness are gathering 
 fast over the paths of sinners, and all things are con- 
 spiring to increase the danger of being finally lost. 
 There is not a gleam of hope in their case from men or 
 means. These have proved ineffectual, and they will 
 continue to be ineffectual, though Paul plant and 
 Apollos w^ater, unless God sees fit to give an increase, 
 which he has delayed to do, and may delay to do until 
 the day of their death, and they close their eyes in 
 everlasting darkness. And this truth, like every other 
 truth they have ever heard, may prove a stumbling 
 block, and an occasion of their endless destruction. 
 
 ' 4. If sinners are constantly growing blinder and 
 
 blinder, and more and more insensible of the things, 
 which are leading them to ruin : then they are entirely 
 in the sovereign hand of God, who may save or destroy 
 them, according to his holy and righteous pleasure. It 
 is not of him that willeth, nor of him that runneth, but 
 
SERxMON Kin. 
 
 219 
 
 of God, who sbeweth mercy. And he has mercy on 
 whom lie will have mercy, and compassion on whom he 
 will have compassion, and whom he will he hardeneth. 
 This prerogative belongs to him, and he solemnly de- 
 clares that he will exercise it. “ See now that I, even 
 f, am he, and there is no God with me : I kill, and 1 
 make alive ; I wound, and I heal : neither is there any 
 that can deliver out of my hand.” Sinnera.would fain 
 flee out of his hand, and the false friends of sinners 
 would fain take them out of his hand, but this is im- 
 possible. x\nd their real friends have no disposition 
 to lake them out of his hand, but cheerfully resign them 
 to his sovereign disposal. Though sinners are apt to 
 think it is extremely hard, that God should hold them 
 in his sovereign hand, yet it is entirely owing to the 
 blind ness of their hearts, that they think so. For it is 
 the dictate of their own reason and conscience, that 
 they deserve everlasting misery, and that God would 
 be just and even amiable in making them the vessels 
 of his everlasting wrath ; and that without being recon- 
 ciled to his amiable sovereignty, they cannot be happy 
 either in this world, or the next. It is vain and dai> 
 gerous, therefore, to say or do any thing, which tends 
 to make sinners believe, that they can find any path to 
 heaven, in which divine sovereignty will not meet them, 
 and in which they can arrive to heaven, without being 
 cordially reconciled to it. This, however, is too often 
 attempted, by those who deny the doctrine of divine 
 sovereignty, and by those who profess to believe it, but 
 never plainly and fully preach it. It is easy to bring 
 sinners out of any darkness, but that which arises 
 from divine sovereignty ; for it is easy to make them see, 
 that there is no difliculty in the way of their salvation, 
 but wdiat with their natural hearts, they can surmount, 
 if they are not obliged to exercise unconditional sub- 
 mission to divine sovereignty. They are often willing 
 to do any thing and every thing else, rather than to be 
 for ever miserable, but this they say and feel, that they 
 cannot do. But it is vain and dangerous to tell them, 
 that they need not, and ought not, to do this. hether 
 
220 
 
 SERMON* XI If. 
 
 they sec it, or their teachers see it, or not, they are in 
 the sovereign hand of God, and they must see, and be- 
 lieve, and love this truth, or they can never truly love 
 and enjoy God. If they finally stumble at this truth, 
 they stumble, never to rise again. And no means 
 that men can use, and no light that they can exhibit, 
 can prevent their stumbling and perishing. 
 
 5. Since sinners are walking in darkness and blind 
 to every thing, which is insensibly leading them to 
 destruction, it is owing to the distinguishing and asto- 
 nishing grace of God, that any are saved. Their 
 darkness is irremovable by any human means, and all 
 external objective light seems to increase it. Their 
 eyes have they closed, and will not open them, and 
 God might justly leave them to walk in their own cho- 
 sen way of darkness. It is therefore, mere sovereign 
 and distinguishing grace in God, who caused the light 
 at first to shine out of darkness, to shine in their hearts, 
 and give them the light of the knowledge of his glory, 
 in the face of Jesus Christ. When God calls any 
 out of darkness into his marvellous light, they never 
 fail gratefully to acknowledge his undeserved and 
 distinguishing morcy. It looks astonishing, that thej 
 should be taken, while others are left. 
 
 6. This subject now calls upon all to inquire whe- 
 ther they have ever been made the subjects of God’s 
 special grace. Have they ever found themselves 
 walking in darkness ? Has their darkness ever been 
 removed ? and is their present path, like the shining 
 light, and shining more and more unto the perfect day ? 
 Does the present state of sinners here appear to you 
 very dangerous and deplorable Do you take pains to 
 remove stumbling blocks ? They are thrown in from 
 every quarter. 
 
 7. Let the blind and deaf immediately perform the 
 duty, which God expressly enjoins upon them. “ Hear, 
 ye deaf; and look, ye blind, that ye may see.” This 
 command you are bound to obey, and if ye refuse to 
 obey, God will eventually say, « Bring forth the blind 
 
SERMON XIIL 
 
 221 
 
 people that have eyes, and the deaf that have ears,” 
 that they may hear their sentence of final condemna- 
 tion and see and lake the place of their eternal pun- 
 ishment. 
 
 
 T » -f’' 
 
 jm 
 
SERMON XIV. 
 
 TlfE PLEA OP SINNERS AGAINST ENDLESS PUNISHMENT. 
 
 ISAIAH, xLi. 21. 
 
 Produce your cause^ saith the Lord; bring forth your strong reaso7is^ 
 
 saith the Kmg of Jacob. 
 
 Ever since the first apostacy of mankind, they have 
 been disposed to contend with God, respecting his 
 character, his law's, and government. They have call- 
 ed in question his sovereignty, his justice, and even his 
 goodness. They have complained of the precepts and 
 penalties of his holy and righteous laws. They have 
 arraigned the justice and equity of his government^ 
 and said, that the w ays of the Lord are not equal. 
 But God has^ always been willing to meet their com- 
 plaints and settle the controversy betw een them, upon 
 the most just and solid grounds. By Micah, he chal- 
 lenges them to the contest. “ Hear ye now what the 
 Lord saith ; arise, contend before the mountains, and 
 let the hills hear thy voice. Hear ye, O moun- 
 tains, the Lord’s controversy, and ye strong founda- 
 tions of the earth : for the Lord hath a controversy 
 with his people, and he will plead with Israel. O my 
 people, what have I done unto thee.^ and where- 
 in have 1 wearied thee testify against me.” By 
 Isaiah in the text he calls upon them to reason 
 the case with him fairly. “ Produce your cause, 
 saith the Lord ; bring forth your strong reasons, saith 
 the King of Jacob.” God seems to take it for granted, 
 that those who call in question the excellence of his 
 character, and the rectitude of his law^s and govern- 
 ment, suppose that they have reasons, and even strong 
 reasons for their erroneous feelings and opinions. It is 
 
SERMON XIV. 
 
 223 
 
 true that some who imbibe false and dangerous opinions 
 in religion, choose to conceal them for a time at least; 
 but those who avow their errours profess to have, and 
 presume to offer, what they deem strong reasons for 
 their religious errours. Scepticks, atheists, and deists, 
 profess to have what they deem strong reasons for 
 their various opinions, and often produce them. 
 Though Universalists formerly chose to confine their 
 peculiar sentiments in their own breasts ; yet lately, 
 they are very free to write, to preach, and to publish 
 their errours, and bringforth their strong reasons in sup- 
 port of them. It is, therefore, my present design, to 
 meet this class of errourists, and examine the force of 
 their strong reasons, and see whether they are sufficient 
 to support the peculiar doctrine, which they build up- 
 on them. 1 propose to examine the five following prin- 
 ciples, upon which they argue in favour of their pecu- 
 liar doctrine. 
 
 1. The universal goodness of God. 
 
 2. The universal atonement of Christ. 
 
 3. The universal offers of salvation. 
 
 4. The univeral goodness of mankind. 
 
 5. Their universal punishment in this life. 
 
 These, I presume, they will all allow, are the strong- 
 est reasons they have in support of the doctrine of uni- 
 versal salvation, and those upon which they most con- 
 fidently rely. 
 
 1. Let us inquire whether it can be fairly inferred 
 from the universal goodness of God, that he will finally 
 save all men. It is readily granted, that the goodness 
 of God extends to all intelligent creatures, and even to 
 all creatures that possess the least sensibility or capa- 
 city of enjoying happiness, or suffering pain. He is 
 good unto all, and his tender mercies are over all his 
 works. His goodness consists in the love of benevo- 
 lence, and in the love of complacence. His love of 
 benevolence is universal, and extends to all creatures’, 
 without any respect to their moral characters. He 
 values the happiness of every individual according to 
 fts worth, whether he has a good moral character, or a 
 
224 
 
 SERMON XIV. 
 
 bad moral character, or no moral character at all. He 
 values the happiness of angels according to its worth, 
 the happiness of mankind according to its worth, the 
 happiness of the spirits in prison according to its worth, 
 and the happiness of all percipient creatures according 
 to its w'orth. His universal benevolence, therefore, is 
 impartial. He values the happiness of angels more 
 than the happiness of men, the happiness of men more 
 than the happiness of the inferiour creation, because 
 angels are more capable of enjoying happiness than 
 men, and men are more capable of enjoying happiness 
 than animals and insects. His universal goodness is 
 also disinterested. He loves all his creatures, with be- 
 nevolence, because he loves happiness simply consi- 
 dered, whether it tends to promote his own felicity, or 
 not. And since his benevolence is universal, impartial, 
 and disinterested, he must love the good of all his crea- 
 tures, more than the good of any individual, or any in- 
 dividuals ; and consequently must be disposed to give 
 up the good of any individual or individuals, for the 
 sake of promoting the greatest good of the universe. 
 It is the natural tendency of impartial love to treat 
 every object according to its worth. If a rich man 
 sees his house on fire, and values every article in it ac- 
 cording to its worth, but cannot save them all, which 
 will he give up to save the rest ? There is no doubt in 
 this case, but he will give up the lumber and least va- 
 luable articles, and pass through one apartment after 
 another, and seize his desk, which contains his silver 
 and gold, and most valuable papers, while he suffers 
 all the other articles to be consumed in the flames. 
 Or if his dearest friends and connections are to be pre- 
 served, will he not seek to save these, rather than his 
 property ? His impartial benevolence, in this situation, 
 would be guided and governed by his w isdom. Apply 
 this to the universal, impartial, and disinterested be- 
 nevolence of the kind parent of the universe. Must 
 not his universal, impartial and disinterested love to 
 the happiness of all his creatures lead him to seek the 
 greatest happiness of all, and if necessary for that pur- 
 
SERMON XIV. 
 
 226 
 
 pose, to sacrifice the happiness of individuals to the 
 happiness of the whole ? And now who durst to saj^ 
 hut that God, in his universal goodness^ guided by his 
 perfect ivisdom^ did see best to decree before the foun- 
 dation of the world, that part of the angels should be 
 for ever holy and happy, and part of the angels should 
 be for ever unholy and miserable, and part of mankind 
 should be for ever holy and happy, and part forever un- 
 holy and miserable ? And if God did see it to be wisest 
 and best to elect some angels and some men to eternal 
 life, and reprobate some angels and some men to end- 
 less death, who durst to say, that it was inconsistent 
 with his universal goodness and wisdom thus to elect 
 and thus to reprobate some angels and some men? 
 There is, therefore, no force at all in the argument 
 drawn from the universal goodness of God, to prove 
 the doctrine of universal salvation. It is just as con- 
 sistent with the universal benevolence of God, to make 
 men miserable in a future state, as in this present evil 
 world, where he inflicts ten thousand temporal evils 
 and calamities upon them. The universalists themselves 
 could see no plausibility in their argument drawn from 
 the universal benevolence of God, if they did not de- 
 signedly or undesignedly overlook the distinction be- 
 tween God’s love of benevolence and love of compla- 
 cence. Though God’s love of benevolence be univer- 
 sal, yet his love of complacence is not, but confined to 
 those only who bear his moral image, and possess the 
 same benevolent spirit that he possesses. He loves 
 them that love him with the love of complacence, but 
 hates all those who hate his holy and amiable charac- 
 ter. Accordingly, he declares in his word, that “ he 
 that believeth and is baptised, shall be saved ; but he 
 that believeth not shall be damned.” God always did 
 and always will love Judas with the love of benevo- 
 lence, but never did and never will love him with the 
 love of complacence. If the advocates for universal 
 salvation could prove, that God loves all his unholy 
 creatures with the love of complacence, they might 
 fairly infer that he will make them all finally and for 
 29 
 
•226 
 
 SEIiiMON XIV. 
 
 everhappj; but they have no right to draw (his infer- 
 ence from his universal benevolence. 
 
 2. Let us inquire whether the universal atonement of 
 Christ affords a solid argument in favour of the univer- 
 sal salvation of mankind. The scripture plainly teach- 
 es us, that Christ did die on the cross, to make atone- 
 ment for the sins of the whole world. Christ himself 
 said, “he came to give his life a ranson for many." 
 When John saw Jesus coming to him, he said, “ Behold 
 the Lamb of God, which taketh away the sin of the 
 world.” Paul said, “ There is one God, and one Me- 
 diator between God and man, the man Christ Jesus; 
 who gave himself a ransom for all.” Again he said. 
 “We see Jesus, who was made a little lower than the 
 angels, for the suffering of death crowned with glory 
 and honour ; that he, by the grace of God, should taste 
 death for every man.” And the apostle John said, “ If 
 any man sin, we have an advocate wdth the Father, 
 Jesus Christ the righteous. And he is the propitiation 
 for aur sins ; and not for ours only, but also for the sins 
 of the whole world.” These passages of scripture 
 plainly prove, that Christ died in the room of all man- 
 kind, and made atonement for every man, without a 
 single exception. He died as much for Judas as for 
 Paul. But we have no right to conclude, that because 
 he died to make atonement for all men, that all men 
 will be saved. And the advocates for universal salva- 
 tion, wmuld see, in a moment, that no argument could 
 be fairly drawn from the universal atonement of Christ, 
 in favour of their doctrine, if they w ould only consider 
 the nature of his atonement. The sins of men were not 
 transferred to him, nor was he punished for their sins. 
 He suffered, indeed, for them ; but his sufferings did 
 not pay the debt of suffering, w hich they owed to di- 
 vine justice. They still deserve to suffer the penalty 
 of that law, w hich they have transgressed, and which 
 penalty he did not suffer, and which if he had suffered 
 would not have taken away their desert of punishment. 
 Sin is not of the nature of a pecuniary debt, wJiich one 
 person can pay for another, by suffering. The atone- 
 
SERMON XIV. 
 
 227 
 
 ment of Christ did nothing more, than display that vin- 
 dictive justice, which would have been displayed, by 
 executing the penalty of the law upon transgressors of 
 it themselves. It did not render them less guilty or 
 less deserving of punishment, nor lay God, in point of 
 Justice, under the least obligation to pardon and save 
 them. It only laid a foundation for God tp have mer- 
 cy on w hom he w^ould have mercy, and to appear just 
 in pardoning and justifying any penitent, believing," re- 
 turning sinner. Though Christ died to make atone- 
 ment tor all men, yet he did not die with a design to 
 save all men. Accordingly he said, “I lay down my 
 life for the sheep,” that is, for the elect, whom his Fa- 
 ther had given him. Christ’s universal atonement is 
 perfectly consistent with God’s electing love and dis- 
 criminating grace. It is true, God has bound himself 
 hj promise to Christy to save the elect, but he has not 
 bound himself by promise to save any other of man- 
 kind. And it is impossible to prove from the nature 
 and extent of the atonement, that any but the elect wall 
 be saved. Let a man only understand the nature and 
 design of Christ’s atonement, and' he cannot draw the 
 least argument from it, in favour of Chauncey’s scheme, 
 or Murray’s scheme, or Huntington’s scheme, or any 
 other scheme of universal salvation. There w ould not 
 be the shadow of plausibility in the argument drawn 
 from the atonement of Christ ; if his atonement were 
 not considered and represented as paying the debt ot 
 suffering in the room of sinners, wdiich is absolutely 
 false and absurd. Even the personal suffering of sin- 
 ners has no tendency to take away their guilt and de- 
 sert of punishment. The personal suffering of the fall- 
 en angels for nearly six thousand years has not taken 
 away any of their guilt or desert of punishment ; but 
 they still deserve to be punished, as much as if they 
 never had suffered the least degree of punishment. 
 And if the personal sufferings of sinners cannot take 
 aw ay their guilt and desert of punishment, surely the 
 sufferings of Christ in making atonement cannot take 
 aw ay their guilt and desert of punishment. So that the 
 
228 
 
 SERMON XIV. 
 
 universal atonement of Christ does not atibrd the least 
 argument in favour of the doctrine of universal salva- 
 tion. Nor, 
 
 3. Do the universal offers of pardoning mercy to sin- 
 ners in the gospel, afford the least argument to prove 
 that they all will be saved. It is readily allowed, that 
 the bible abounds with such free, rich and universal 
 offers of mercy to sinners. The evangelical prophet 
 cries, “ Ho, every one that thirsteth, come ye to the 
 waters, and he that hath no money ; come ye, buy and 
 eat ; yea, come, buy wine and milk without money and 
 without price.” Christ cried, “ If any man thirst, let 
 him come unto me and drink. Come unto me, all ye 
 that labour and are heavy laden, and I will give you 
 rest.” And in the parable of the gospel feash he rep- 
 resents all as invited to come and partake of it. We 
 also read, The spirit and the bride say, come. And let 
 him that heareth say, come. And let him that is athirst, 
 come, and whosoever will, let him take the water of 
 life freely.” These universal offers of pardoning mercy 
 have some true meaning, and the great question now is, 
 what do they mean } Are they to be understood condi- 
 tionally, or unconditionally } There is a condition to be 
 seen on the very face of them. There is something 
 for men to do on their part, in order to possess the spir- 
 itual blessings offered. Men must thirst for the wa- 
 ters of life and come to them, in order to partake of 
 them ; and men must come to Christ, that they may 
 have life, in order to obtain it. Christ says, “ All that 
 the Father giveth me, shall come to me; and him that 
 cometh to me, 1 wall in no wise cast out.” Coming to 
 Christ signifies the same as believing in him. All the 
 offers of the gospel are made to some holy exercises of 
 heart ; such as holy love, holy repentance, holy faith, 
 holy submission, and all other holy affections. And if 
 men exercise any of these holy affections, they are pro- 
 mised eternal life ; but if they refuse to exercise holy 
 affections, they are threatened with eternal death. 
 Christ commanded his apostles, and through them all 
 their successors in the ministry, to preach the gospel 
 
SERMON Xiy. 
 
 229 
 
 in this conditional language, “ He that beliereth and is 
 baptized, shall be saved ; but he that believeth not, 
 shall be damned.” Repentance and faith are the car- 
 dinal conditions, upon which eternal life is promised ; 
 and impenitence and unbelief are the cardinal condi- 
 tions, upon which eternal death is threatened. This 
 is agreeable to the solemn declaration of Christ. “ He 
 that believeth on the Son, hath everlasting life ; and he 
 that believeth not the Son, shall not see life ; but the 
 wrath of God abideth upon him.” Lest the univer- 
 sal offers of mercy should be misunderstood and per- 
 verted, the gospel every where guards them with 
 the solemn conditions of eternal life, or eternal death. 
 Every offer of mercy in the gospel is inseparably con- 
 nected with the promise of eternal life, upon the con- 
 dition of accepting the offer, and with the threatening 
 of eternal death, upon the condition of rejecting the of- 
 fer. Hence the universal offers of pardoning mercy in 
 the gospel afford no argument in favour of universal 
 salvation, but an evidence next to demonstration, that 
 some men will be damned. 
 
 4. Some draw an argument in favour of universal sal- 
 vation from the universal goodness of mankind. They 
 assert, that there is no such thing as a change of heart, 
 by the renewing and sanctifying influence of the Holy 
 Spirit ; and that it is an infallible mark of hypocrisy for 
 one man to think or say, that he is any better at 
 heart, than any other. They deny, that there is any 
 essential distinction between saints and sinners in 
 this life. They hold, that all men are partly bad and 
 partly good, and that none are totally depraved. If 
 they can prove this, it is granted that they can fairly 
 infer from it, that all men will be saved. For the gos- 
 pel does certainly promise eternal life to all who truly 
 ICve God, repent of sin, and believe in Christ, or have 
 the least degree of saving grace. But can they prove, 
 that there is no essential distinction between such true 
 penitents and sincere believers, and the rest of man- 
 kind ? Can they prove, that total depravity has not 
 reigned in the hearts of all men, naturally from Adam 
 
230 
 
 %ERMO>’ XIT. 
 
 to Moses, from Moses to Christ, and from Christ to this 
 day? Christ taught the doctrine of total depravity. 
 He said, that sinners have not the love of God in them, 
 and that they have the same selfish and malignant spir- 
 it, that reigns in the heart of the great adversary. 
 Paul taught, that all men are naturally dead in tres- 
 passes and in sins, and that they have a carnal mind, 
 which is enmity against God, not subject to his law, nei- 
 ther indeed can be ; so that they who are in the flesh 
 cannot please God. It is unscriptural and absurd in 
 the highest degree, to pretend to draw an argument 
 in favour of universal salvation, from the false suppo- 
 sition of the universal and equal goodness of mankind. 
 
 5. Some argue, that all mankind will be saved, be- 
 cause they are all sufficiently punished in this life. 
 This they consider as a very strong reason to prove 
 universal salvation. They affirm that temporal punish- 
 ment is all that sin deserves. They affirm that there is 
 not a threatening in the bible, respecting any future 
 and eternal punishment of sinners. But all men of 
 plain, common sense, who have read the bible, and 
 whose understanding has not been darkened by the 
 blindness of the heart and the sophistry of seducers, 
 know that God has plainly threatened future and eter- 
 nal punishment to the finally impenitent and unbeliev- 
 ers. The law threatens eternal death to every impen- 
 itent transgressor of it. Christ abundantly taught the 
 doctrine of future and eternal reward s and punishments. 
 He taught this doctrine, when he said, “Fear not them 
 which kill the body, but are not able to kill the soul ; but 
 rather fear Him who is able to detroy both soul and body 
 inheliy He taught this doctrine when he said, “Many 
 shall come from the east and west, and shall sit down 
 with Abraham, and Isaac, and Jacob, in the kingdom of 
 heaven. But the children of the kintjdom shall be cast 
 out into outer darkness, there shall be weeping and 
 gnashing of teeth.” He taught this doctrine in the par- 
 able of the tares and the wheat ; in the parable of Dives 
 and Lazarus, and in the representation of the general 
 judgment in the 25th of Matthew. After such plain 
 
SERMbN XIV. 
 
 231 
 
 and positive declarations and predictions of future and 
 eternal rewards and punishments, none who pay due 
 regard to the bible, can believe that all men will be 
 saved. Thus weak, impertinent and absurd are the 
 supposed strong reasons in favour of universal salvation. 
 
 IMPROVEMENT. 
 
 1. If no arguments can be drawn from the strong 
 reasons, or fundamental principles, upon which the 
 doctrine of universal salvation is founded in favour of 
 it ; then no arguments can be drawn in favour of it, 
 from any passages of scripture, which have been or 
 can be adduced to support it. All denominations of 
 Christians endeavour to read the whole bible into their 
 scheme of doctrines, and especially the universalists. 
 They quote and apply a multitude of texts to prove 
 that all men will be saved, and while they explain the 
 passages they cite, according to their own false princi- 
 ples, they carry a great degree of plausibility to many 
 people. But if the passages they adduce be rightly ex- 
 plained according to the first and fundamental doc- 
 trines of the gospel, they would appear to have no per- 
 tinency or force at all. Let any passage of scripture 
 be explained according to the true meaning of God’s 
 universal goodness, as consisting in universal benevo- 
 lence and limited complacence; or according to the true 
 sense of the universal atonement of Christ ; or according 
 to the true sense of the universal offers of mercy to sin- 
 ners ; or according to the true sense of the universal and 
 total depravity of mankind ; or according to the true 
 sense of the threatenings denounced against sinners in 
 the gospel ; and such a passage rightly explained could 
 not afford the shadow of an argument in favour of uni- 
 versal salvation. And this is true of every passage in 
 the bible. All the numerous texts that universalists 
 quote, they explain and apply according to their own 
 false principles, and of course they misapply and per- 
 vert every text they adduce in support of their unrea- 
 sonable and unscriptural sentiments. No doctrine can 
 
232 
 
 SERMON XIV. 
 
 I 
 
 be proved, or refuted, by merely marlialing one class 
 of texts against another, without explaining them ac- 
 cording to some sound and acknowledged principle. 
 Texts ought never to be adduced to explain and es- 
 tablish any first principles ; but first principles are to 
 be adduced to explain and establish the sense of every 
 text of scripture. It is easy to select particular passa- 
 ges, which without a true explanation, will appear to 
 support the most absurd doctrine that ever was imbib- 
 ed and propagated. The plain words of Christ, at the 
 first sacrament, respecting the bread he brake, “ This 
 is my body,” have been ten thousand times employed to 
 prove the doctrine of transubstantiation, or the bodily 
 presence of Christ at his table. But can these words 
 prove the grossest absurdity in nature, that Christ’s 
 identical body can be actually present in ten thousand 
 places at once ? This is contrary to the reason and 
 common sense of all mankind. It is just as absurd to 
 suppose, that some texts in their true sense proves that 
 all men will be saved ; and that other texts in their 
 true sense prove, that some men are now, and others 
 will be separated from God and all good to all eterni- 
 ty. It is in vain to attempt to refute universalists by 
 quoting particular texts of scripture, without explana- 
 tion. The only way to refute them, is to refute their 
 strong reasons or first principles, which they argue from. 
 They can evade any text of scripture, by explaining it 
 according to their false principles. This is their de- 
 nier resort, when they meet with any plain scripture in 
 opposition to their favourite doctrine. They deny the 
 force of all texts, which speak of the doctrine of elec- 
 tion, the doctrine of reprobation, the doctrine of the 
 general judgment, or of any other doctrine opposite to 
 their own, by saying that all such doctrines are incon- 
 sistent with their sense of the universal goodness of God^ or 
 the universal atonement of Christ, or the universal good- 
 ness of mankind, or their universal punishment in this 
 life. All their plausibility arises from their sophistry, 
 which consists in reasoning right from false principles. 
 That they all mean to reason sophistically I do not bo- 
 
 I 
 
SERMON XIV. 
 
 lieve, nor mean to assert ; but I have no hesitation in 
 asserting, that they do reason sophistically, and moi e 
 sophistically than any other errourists that 1 am ac- 
 quainted with. For their doctrine is more palpably 
 and obviously false, than any other doctrine pretend- 
 ed to be found in the bible. 
 
 2. If those w ho maintain, that all men will be saved, 
 have no strong and conclusive reasons to support their 
 opinion ; then those wdio maintain, that only a part of 
 mankind will be saved, have strong and conclusive rea- 
 sons to support their doctrine. The doctrine, that all 
 men will be saved is directly opposite to the doctrine, 
 that only some men will be saved. If the doctrine of 
 universal salvation be false and founded upon false 
 principles; then the opposite doctrine, that only a part 
 of mankind must be true, is founded upon true and solid 
 principles. Two directly opposite doctrines cannot 
 both be true, but one must be true, and the other false. 
 It has been made to appear sufficiently plain, perhaps, 
 that no just and conclusive arguments can be drawn 
 either from reason, or from scripture, to support the 
 doctrine of universal salvation ; from which it necessa- 
 rily follow's, that just and conclusive arguments may be 
 drawm from reason and scripture, to support the doc- 
 trine, that only a part of mankind wall be saved. 
 Whatever reason has to say and scripture has to say 
 upon the subject, is in favour of the doctrine of future 
 and eternal rewmrds and punishments. Reason says, 
 that all impenitent sinners deserve eternal punishment, 
 and that it is consistent with God’s universal benevo- 
 lence, to inflict an eternal punishment upon them. 
 Reason says, that there is an essential difiference be- 
 tween saints, who possess pure, disinterested benevm- 
 lence, and sinners, who are wholly under the dominion 
 of perfect selfishness; and that these tw'o classes of 
 men ought to be for ever separated ; the benevolent 
 made happy and the malevolent made miserable. 
 Reason says, that no totally depraved sinners will ever 
 choose to become benevolent, without a special divine 
 influence upon their hearts : and that God is under no 
 
 30 
 
2.34 
 
 SERMON XIV. 
 
 obligation to grant them such a special divine influence; 
 and consequently that God may, consistently with his 
 universal benevolence, renew one and not another, as 
 an act of absolute sovereignty. And now all that scrip- 
 ture says respecting these points, seems to confirm all 
 the dictates of reason. Every doctrine and every 
 passage of scripture, according to its true sense, either 
 directly or indirectly proves, that only a part of man- 
 kind will be saved. All reason and all scripture is in 
 favour of those, w ho maintain the doctrine of univerml 
 salvation; or in favour of those, who maintain the 
 doctrine of limited salvation. But universalists them- 
 selves are sensible, that the whole current of scripture 
 is apparently against them, and for this reason, they 
 exert all their powers, in conversation, in preaching, 
 and in w riting to explain away the texts and refute the 
 reasons, which oppose their doctrine. They never lay 
 down principles and explain them, nor construe scrip- 
 ture according to the dictates of reason. ' But those 
 who hold to a limited salvation lay down principles 
 and explain them. They tell w hat they mean by God’s 
 benevolence, and what they mean by his love of com- 
 placence ; what they mean by total depravity ; w hat 
 theymean by regeneration ; what they mean by election 
 and reprobation, and w hat they mean by the terms of 
 salvation. And having fixed these great and funda- 
 mental principles of the gospel, they can read the 
 whole biblein support of them, or in consistency with 
 their doctrine of limited salvation. They do not set 
 one text of scripture against another, but explain every 
 text agreeably to the great fundamental principles, 
 w'hicti they have established and explained. There is 
 no occasion of misconstruing and misapplying any 
 passages of scripture, in order to prove, that only a 
 part of mankind will be saved ; or in order to refute 
 every argument and every scripture, that universalists 
 can bring to support their unscriptural and absurd sen- 
 timents. Their strong reasons, when brought to the 
 test of solid principles, lose all their force, and leave 
 them no infallible rule by which to construe apparently 
 
SERMON XIV. 
 
 23,1 
 
 coiiilictlng passages of scripture. But those who main- 
 tain, that only a part of the human race will finally 
 reach the kingdom of heaven can easily construe 
 scripture in general in harmony with the doctrine they 
 profess. 
 
 3. It^ appears from what has been said concerning 
 the strong reasons, that are brought forth in support of 
 universal salvation, that they destroy one another. If 
 one of these reasons be true, the others are all imper- 
 tinent and inconclusive. If it be true, that the univer- 
 sal goodness of God is inconsistent with his hating sin- 
 ners for their sins, with his threatening to punish them 
 for their sins in a future state, and w ith his actually pun- 
 ishing them forever ; then he must make them all eter- 
 nally happy, without any regard to the atonement of 
 Christ, without any regard to their universal goodness, 
 and without any regard to their suffering in the pre- 
 sent life. The representation, w'hich universalists 
 give of the universal goodness of God, and the manner 
 in which they reason from it, show^ that they all build 
 their whole scheme upon it. For according to their 
 reasonings from divine goodness, it must make all intel- 
 ligent creatures for ever happy, whether they are holy 
 or unholy, guilty or innocent. What occasion then 
 w^as there for the atonement of Christ, in order to save 
 any of mankind from a punishment, that his universal 
 goodness would not permit him to inflict ? According 
 to their idea of the universal goodness of God, it is ab- 
 surd to talk about either the need, or the benefit of 
 Christ’s atonement, for there was no need of it, and it 
 does no good. It does not save men from future and 
 eternal punishment, nor from temporal death, nor from 
 temporal evils and calamities. They have but one 
 strong reason, in their owm view', in favour of universal 
 salvation, and that is the universal goodness of God. 
 Take this aw'ay from them, and they have not another 
 reason left them, of the weight of a straw'. Ask them 
 whether they build their doctrine upon the universal 
 goodness of God ; or upon the universal atonement of 
 Christ; or upon the universal offers of the gospel; or 
 
SERMON Xiy. 
 
 upon the universal goodness of human nature ; or upon 
 the punishments which God brings upon men in the 
 present life; and they are silent, and durst not answer 
 distinctly. They are capable of seeing that these 
 strong reasons .clash, contradict, and destroy each 
 other. It is fated to errour to run crooked. False 
 principles are as inconsistent with one another, as with 
 truth. And when passages of scripture are explained 
 upon false principles, they are made to clash, to contra- 
 dict, and destroy the force of each other. It is not for 
 the want of pains, nor talents, that universalists cannot 
 make their strong reasons unite and harmonize in 
 the support of their doctrine. The truth is, all their 
 strong reasons are false, and being false, cannot be 
 made to appear consistent by any subtil reasonings, nor 
 by any false glosses upon particular passages of scrip- 
 ture. So that the plain and palpable inconsistency of 
 tlie scheme of universal salvation, is a plain demonstra- 
 tion of its falsehood. 
 
 4. If universalism be founded upon the false and in- 
 consistent principles, that have been mentioned ; then 
 it leads to the denial of all the fundamental principles 
 and doctrines of the gospel. Accordingly we find, 
 that universalists do deny the doctrine ot personal 
 election, the doctrine of regeneration, the doctrine of 
 conditions of salvation, and the doctrine of final separa- 
 tion of the righteous from the wicked, at the general 
 judgment. These are certainly the cardinal doctrines 
 of the gospel, and when these are denied, who can see 
 that there is any truth or importance in the gospel } Men 
 are as certain of future and eternal happiness, without 
 it, as with it. Though universalists would not be plea- 
 sed to be called deists, yet they are deists, to all intents 
 and purposes ; and their doctrine leads directly to 
 deism, and the preaching of it makes more deists, 
 than universalists, among their more discerning hearers. 
 Their errour is a great and essential errour, because 
 it tends to prevent men from performing the conditions, 
 upon which the salvation of their souls is absolutely 
 suspended. It assures them, that they need not re- 
 
SERMON XIV. 
 
 237 
 
 pent, nor believe in Christ, nor exercise one holy or 
 gracious affection, in order to escape the wrath to 
 come, and enjoy everlasting life. They cannot fail of 
 eternal happiness, let them say, or feel, or act as they 
 will. Can there be a more licentious and dangerous 
 doctrine than tliis } I know they flatly deny this ten- 
 dency. But their denial evinces their inconsistency, 
 absurdity and delusion. 
 
 5. It appears from what has been said, that those, 
 who preach the false and dangerous doctrine of univer- 
 sal salvation are extremely criminal. Their criminal- 
 ity is very great, whether they do, or do not know, that 
 their doctrine is false. If they do not know that their 
 doctrine is false, it is because they are voluntarily ig- 
 norant. If they did but impartially attend to the dic- 
 tates of reason and scripture, they would know, that 
 their doctrine is false. But if they do know, that their 
 doctrine is false, then they are tenfold more crim- 
 inal in propagating it, and leading precious and' im- 
 mortal souls to endless perdition. They are severely 
 condemned in scripture, as strengthening the hands of 
 the ivickedi, and making sad the hearts of the righteous. 
 They are represented as under strong delusion, that 
 they should believe a lie, that they might be damned. 
 But where is the great criminality of preaching this 
 doctrine, if it did not expose them to any temporal, or 
 eternal punishment, and why should such false teachers 
 be ranked among the most vile and guilty characters, 
 described and condemned in the bible } Or why should 
 the prophets and Christ, and apostles, have been so 
 bitterly and mortally opposed for preaching this doc- 
 trine, as the universalists assert, that they did preach 
 it f I never heard them answer this question either in 
 their conversation, or preaching, or publications, and 
 1 have read the w ritings of their most celebrated lay- 
 men and clergymen. The question must be grovelling 
 and unanswerable, and among other things prove 
 their doctrines to be false and dangerous. 
 
 6. If universalists are highly criminal for teaching 
 the false and dano-erous doctrine of universal sal- 
 ration ; then it is unwise and criminal for any to go 
 
238 
 
 SERMON Xrv. 
 
 and hear them spread their fatal errours and cor- 
 ruptions. The wisest of men gives this wise and im- 
 portant caution against hearing false and corrupting 
 teachers. “Cease, my son, to hear the instruction 
 that causeth thee to err from the words of knowledge.” 
 It is very wrong for any to gratify an itching ear and 
 vain curiosity, at the risk of fatal deception. And 
 though some may imagine, that they are out of the 
 reach of danger by hearing the sophistry of seducers ; 
 yet their example may lead others to hear and believe a 
 lie to their eternal ruin. There is in every human 
 heart a prepossession and bias towards errour, and the 
 most fatal errour. It is unwise for any to trust in their 
 own hearts, which are deceitful above all things, and 
 presume upon their knowledge and integrity to discov- 
 er and reject errours plausibly represented, and in 
 their own nature agreeable to the depravity of the heart. 
 
 7. This subject shows the importance of understand- 
 ing, and being firmly established in the fa'st principles 
 of the oracles of God. Detached passages of scrip- 
 ture can be of but little service in contending with 
 universalists, or any other hereticks, without the know- 
 ledge of first principles, according to which all passages 
 are to be explained. The knowledge of the first prin- 
 ciples of all religion, will enable any persons to discov- 
 er, to reject, and to refute all hereticks. Nothing but 
 sound principles are sufficient to refute unsound and 
 false principles. It was the knowledge of the first 
 principles of the gospel, that armed the apostles 
 against all the errours, delusion, and sophistry of Jews 
 and Greeks, and enabled them to pull down the strong 
 holds of the arch deceiver, and all his deluded follow- 
 ers. And all who enjoy the gospel, need the same 
 impregnable armour of the first and fundamental prin- 
 ciples of religious truth. We ought to think, while we 
 read the bible, and compare all its declarations, prom- 
 ises, and threatenings, with some true and infallible 
 principle. Those who neglect to take this course, will 
 always be liable to be carried away with every wind 
 of doctrine, and make shipwreck of their faith, and to 
 be drowned in perdition. 
 
SERMON XV. 
 
 r»E EXCUSE OF SINNERS, THEIR CONDEMNATION'. 
 
 MATTHEW, XXV. 24. 
 
 Then he that had received the one talent came, and said, Lord, i 
 knew thee, that thou art an hard man, reaping, where thou hast not 
 sown, and gathering where thou hast not strewed. 
 
 It is easy to understand the general design of the 
 parable, which contains these words. By the owner 
 of the servants, Christ means to represent the Creator 
 and owner of the world. By the servants, he means 
 to represent mankind in general. By the different tal- 
 ents, he means to represent the different powers and 
 faculties, and the different privileges and advantages, 
 with which God distinguishes one person from anoth- 
 er. By the two servants that faithfully improved their 
 talents, he means to represent good men, who serve 
 God with fidelity. And by the slothful and unfaithful 
 servant, he means to represent the sinner, who entire- 
 ly neglects the service of God, and blames him, rather 
 than himself, for his negligence. “ Lord, I knew thee, 
 that thou art an hard man, reaping wLere thou hast not 
 sown, and gathering where thou hast not strewed.” 
 This language of tlie slothful servant, expresses the 
 feelings of every impenitent sinner. From this we may 
 conclude, that all sinners are disposed to complain of 
 God for requiring that of them, which he has not given 
 them. I shall, 
 
 I. Show what God does not require of them, which 
 he has not given them ; 
 
 II. What he does require of them, which he has not 
 given them ; And, 
 
r 
 
 240 SERMON XV. 
 
 I 
 
 III. That they have no reason to complain of his 
 requiring that of them, which he has not given them. 
 
 1. I am to show what God does not require of sin- 
 ners, which he has not given them. 
 
 Here it may be safely said, that he never requires 
 any talents of them, which he has not given tliem. 
 Christ uses the term talents in the parable in its most 
 strict and proper sense, to signify a piece of money. 
 The Jews reckoned a talent of silver at four hundred 
 and fifty pounds sterling, and a talent of gold at seven 
 thousand two hundred pounds sterling. But as the 
 parable itself, is to be understood figuratively, so the 
 term talents is to be understood figuratively, to signify 
 all intellectual powers and faculties, and all external 
 privileges and opportunities of getting and of doing 
 good. These natural talents God bestows upon sin- 
 ners in larger or smaller measures as he sees best. 
 He gives greater talents to some, than to others, and 
 more talents to some, than to others. To one he gives 
 ten talents, to another two, and to another one. To 
 some he gives great powers of mind, and great oppor- 
 tunities of cultivating, enlarging, and strengthening 
 their mental powers. And to some he gives great cor- 
 poreal strength and activity, and peculiar opportuni- 
 ties of exerting these faculties to valuable and impor- 
 tant purposes. But he never requires men to have 
 more or better natural talents than he has given them. 
 He never requires the man. to whom he has given but 
 one talent, to have two ; nor the man to whom he has 
 given but two talents, to have ten. He never requires 
 a blind man to see ; nor a deaf man to hear ; nor a 
 man that has no feet to walk; nor a sick man to be 
 well ; nor a weak man to be strong ; nor a short man 
 to be tall. He never requires any man to have a bet- 
 ter understanding, or a better memory, or any better 
 intellectual faculties than he has given him. And he 
 never requires any man to do any action, which he has 
 not given him knowdedge, strength, time, and opportu- 
 nity of doing. In a word, he never requires either 
 saints or sinners to have any natural talents, which ho 
 
SERMON XY. 
 
 241 
 
 has not given them ; nor to exercise any natural tal- 
 ents, which they do not possess. I now proceed to 
 siiow, 
 
 [I. What God does require of sinners, which he does 
 not give them. The slothful servant tells his lord, 
 ‘tliat he reaps where he has not sown, and gathers where 
 he has not strewed ; by which he means to say, that he 
 required that of him, which he had not giveh him. And 
 sinners at this day generally say the same with respect 
 to God. They say, that he requires that of them, which 
 he has not given them. Though sinners, like the sloth- 
 ful servant, liave a b.ad meaning in saying this, yet their 
 assertion must be allowed to be true ; for God does most 
 expressly require that of them which he has not given 
 them. Though he does not require them to have faculties^ 
 which he has not given them, yet he does require them 
 to have a heart to improve the talents he has given them 
 in his service, which he has not given them a heart to do. 
 He requires every sinner “ to love him with all his heart, 
 with all his soul, with all his mind, and with all his 
 strength, and to love his neighbour as Ihmself,” though 
 he has not given him such a heart. When he gave the 
 law at Mount Sinai to all the congregation of Israel, he 
 required them to love him supremely, though he knew' 
 and implicitly said, that he had not generally given 
 them a heart to love him. He now commands ait sin- 
 ners every where under the gospel to repent. He now 
 commands all sinners every where under the gospel 
 cordially to believe and embrace it, And he now 
 commands sinners every where, whether they eat, or 
 drink, or whatever they do, to do all to his glory. Or 
 in few er words, he commands them to have a heart to 
 improve all the talents he has given them in his service 
 and to his glory, though he has not given them such a 
 heart. He requires them to exercise the same holy 
 love, holy joy, holy hope, holy patience, holy submis- 
 sion, and holy obedience, which he requires saints to 
 exercise, though he has never given them such holy 
 exercises of heart. It appears from the whole current 
 of scripture, that God does reap where he has not 
 
 31 
 
242 
 
 SERMON XV. 
 
 sown, and gather where he has not strewed ; that he 
 does require sinners to have a heart to improve all the 
 talents he has given them, in his service ; and that he 
 does require them to have the same holy heart, which 
 he has given to others, but has not given to them. I 
 use this phraseology because it is scriptural, and be- 
 cause it is the very phraseology, which sinners them- 
 selves use upon the subject, and upon which, like the 
 slothful servant, they found their complaint. But 
 though 1 admit the propriety of their saying, that God 
 does require of them ihat^ which he has not given them, 
 yet I will endeavour to make it appear, that their com- 
 plaint, even in their own terms, is entirely groundless. 
 Accordingly, I now proceed as proposed, 
 
 III. To show, that they have no reason to complain 
 of God for his requiring that of them, wdiich he has not 
 given them. The idle servant complained of his mas- 
 ter, because he required that of him, w hich he had not 
 given him. “ Then he which had received the one tal- 
 ent came, and said. Lord, I knew thee that thou art an 
 hard man, reaping where thou hast not sown, and gath- 
 ering wLere thou hast not strew^ed.” By this language 
 of the idle servant, Christ meant to represent the lan- 
 guage and feelings of sinners in respect toGod. They all 
 complain, that he is hard, severe and even unjust, in re- 
 quiring that of them, which he has not given them. But 
 that they have no reason at all, to complain of God for 
 his requiring that of them, which he has not given them, 
 will clearly appear, if we seriously, candidly, and at- 
 tentively consider the following things. 
 
 1. What God has given sinners is a good reason, why 
 he should require what he has not given them. He has 
 given them talents, by which they are capable of hav- 
 ing what he has not given, and which he requires them 
 to have ; that is, an heart to improve them in his ser- 
 vice. He has given them all the rational and moral 
 powers, which are necessary to constitute them moral 
 agents. And these rational and moral powers, which 
 are natural talents, are the proper and only proper 
 foundation of moral obligation. The bare knowle%e 
 
SEKMON Xy. 
 
 243 
 
 of right and wrong, or of moral good and evil, lays sin* 
 ners under moral obligation, to do what is right and avoid 
 what is wrong. The bare knowledge of duty in all 
 cases, lays men under moral obligation to do it. “To 
 him that knoweth to do good, and doeth it not, to him 
 it is sin.” The natural talents, which form the natural 
 capacity of sinners, lay them under moral obligation, to 
 love and serve their Creator. It is impossible, that any 
 creature of God should know his character and perfec- 
 tions, and not be bound to love him ; which is precise- 
 ly the same thing as being bound to have a good heart, 
 which essentially consists in love. The natural tal- 
 ents, or the rational and moral powers, which God has 
 given to sinners, lay them under moral obligation to 
 have what he has not given them, namely, a good heart. 
 They are under the same obligation to have a good 
 heart bejvre they have it, as afterwards. For their ob- 
 ligation to have a good heart is entirely founded in 
 their rational powers, and not in their actually having 
 a good heart. As God has given them the same ra- 
 tional powers that he has given saints; so they are un- 
 der the same obligations to have a good heart, that 
 saints are. Their not having a good heart, does not 
 destroy their obligation to have one. Though God 
 does not and cannot, consistently require sinners to 
 have talents,! which he has not given them ; yet he does 
 and can consistently require them to have a heart which 
 he has not given them. There is an essential differ- 
 ence between natural talents, and moral exercises. 
 Though it be not right, that God should require sin- 
 ners to have talents, which he has not given them ; yet 
 it is perfectly right, that he should require them to 
 have a hearty which consists in holy exercises, that he 
 has not given them. And every sinner is capable of 
 seeing and feeling, that the very talents God has given 
 him, lay him under moral obligation to have an heart 
 to improve them, which he has Hot given him. And 
 it is upon this very ground, that the master of the 
 unfaitliful and slothful servant judges and condemns 
 him out of his own mouth, for complaining of his in- 
 
244 
 
 SERMOX XV. 
 
 justice and severity. “ And he said unto him, out 
 of thine own mouth will I judge thee, thou w'icked ser- 
 vant. Thou knevvest that I was an austere man, taking 
 up that I laid not down, and reaping that 1 did not sow ; 
 Avherefore, then gavest not thou my money into the 
 bank, that at my coming I might have required mine 
 own with usury ?” Or, as it is in a parallel place, “ Thou 
 of/ghtest therefore, to have put my money to the ex- 
 changers, and then at my coming, I should have receiv- 
 ed mine own with usury.” This was as much as to say, 
 “You knew', that 1 gave you a talent and commanded 
 you to occupy and improve it for my profit. You knew 
 that I was very strict with my servants, and would re- 
 quire of them all my due. You oughts therefore, to 
 have had a heart to improve my talent to the best ad- 
 vantage, and had you have had a heart to improve it to 
 the best advantage, I should have received mine own 
 with interest, or as you say, I should have reaped where 
 I had not sown, and received from you, more than I gave 
 you, which is perfectly reasonable, because you are, and 
 acknowledge you are my servant.” Now, sinners have 
 no more reason to complain, that God is unjust and se- 
 vere in requiring them to have that, which he has not 
 given them, than the slothful servant had to complain 
 that his master was unjust and severe, in requiring that 
 of him, which he had not given him. The reason in 
 both cases, is perfectly plain and obvious. The mas- 
 ter required nothing of his servant, but what Xhe tahnt 
 he gave him, qnabled and bound him to give him. 
 And God requires nothing of sinners, but what the tal- 
 ents^ he has given them, enable and bind them to give 
 him. The talents which God has given to sinners, 
 both enable and bind them to have a good heart, that is, 
 to have an heart to improve all the talents he has given 
 them to his glory. If they presume, therefore, to justi- 
 fy themselves in notjiaving a heart to improve the tal- 
 ents which God has given them, their own mouths con- 
 demn them. 
 
 2. Sinners have no reason to complain of God for his 
 requiring them to have a good heart, which he has not 
 
I 
 
 SERMON Xy. 
 
 245 
 
 given them, for this is the only thing that he has a right 
 to require of them. They know, that he has no right to 
 require them to have any natural talents, or any intel- 
 lectual and moral powers which he has not given them. 
 They know, that he has no right to require them to 
 have a selfish or wicked heart. They know, therefore, 
 that he has no right to require any thing of them, ex- 
 cept a holy or benevolent heart. And to deny, that he 
 has a right to require this of them, is virtually to deny, 
 that he has a right to require any thing of them ; and of 
 consequence, that they ever did, or ever can commit 
 any sin. For if God has no right to require any thing 
 of them, they cannot be guilty of disobeying him, or 
 committing any sin at all. If God has no right to re- 
 quire them to have a good heart, which he has not giv- 
 en them ; then he has no right to require them to do any 
 thing, which they are not willing to do, wdiich must ren- 
 der them completely innocent. He has no right to re- 
 quire them to love him w ith all the heart, unless they 
 choose to love him supremely. Fie has no right to re- 
 quire them to love their fellow men as themselves, un- 
 less they choose to exercise disinterested benevolence 
 towmrds them. He has no right to require them to re- 
 pent, to believe, to speak the truth, to do, or to re- 
 frain from doing whatever they please. For, any pre- 
 cept, or prohibition of his, necessarily implies, that he 
 requires such love, such faith, such repentance, or some 
 such affection as he has not given them ; which they 
 say is reaping where he has not sown, and gathering 
 where he has not strewmd. Or in other wmrds, requi- 
 ring that of them, which he has not given them. Now, 
 can there be any thing more unreasonable and absurd, 
 than this complaint of God, for requiring a good heart, 
 which he has not given them ? It implies, that God 
 has no right to command them in a single instance, and 
 that they are under no obligation to obey him in a sin- 
 gle instance. The complaint of the slothful servant 
 implied, that his master had no right to require any 
 obedienceor service of him, wdiich w'as absolutely crim- 
 inal and extremely displeasing to his master, who said 
 
246 
 
 SERMON XV. 
 
 unto him, “ thou wicked and slothful servant, thoU 
 knevvest that 1 reap where I sow^ed not, and gather 
 where I have not strewed.” This jou have unreason- 
 ably and presumptuously complained of. Therefore 
 his master commands, “ Take the talent from him and 
 give it unto him w hich hath ten talents ; and cast ye 
 the unprofitable servant into outer darkness : there 
 shall be weeping, wailing and gnashing of teeth,” Thus 
 God view s and will treat sinners, w ho complain of his 
 injustice and severity, in requiring them to have a good 
 heart ; which he has not given them, or for requiring 
 them to do any thing which they are unwilling to do. 
 
 .3. One person has no reason to complain of another, 
 wfiio has authority over him, for requiring him to do 
 what he is able to do, but has no heart to do. A child 
 has no reason to complain of a parent for requiring him 
 to do w hat he is able to do, though he has no heart to 
 do it. A servant has no reason to complain of a master 
 for requiring him to do what he is able to do, though he 
 has no heart to do it. And a subject has no reason to 
 complain of a ruler for requiring him to do w hat he is 
 able to do, though he has no heart to do it. All human 
 authority supposes a right to require that of men, which 
 they are able to do, but have no heart to do. No sub- 
 ject of human authority, therefore, has reason to com- 
 plain of being required to do any thing, w hich is right 
 in itself and which he is able to do, if he were w illing. 
 The reason why the Israelites in Egypt had a right to 
 complain of their task masters, was because they requi- 
 red more than they were able to perform, though ever 
 so willing to obey. Now , if no subjects of human au- 
 thority have any reason to complain of being required 
 to do what they are able to do, but have no heart to 
 do ; then surely no subjects of divine authority have any 
 reason to complain of being required to do what they 
 are able to do, but have no heart to^ do. They are as 
 much the subjects of God, as they are the subjects of 
 their rulers. They are as much the servants of God, 
 as they are the servants of their masters. And they 
 are as much the children of God, as they are the chil- 
 
SERMON XV. 
 
 247 
 
 dren of their parents. It is upon the ground of his su- 
 preme right to command, that God requires a cordial 
 and universal obedience of sinners, as well as of others.' 
 “ A son honoureth his father, and a servant his master : 
 . if then 1 be a father, where is mine honour } and if I be 
 a master, where is my fear ? saith the Lord of hosts.” 
 If a subject has no reason to complain of his prince, 
 nor a servant of his master, nor a child of his parents, 
 for requiring him to do what he is able to do, but has 
 no heart to do ; then a sinner has no reason to com- 
 plain of his Creator and supreme Sovereign, for requi- 
 ring him to do what he is able to do, but has no heart 
 to do. God does not require sinners to make brick 
 without straw, nor to do any thing, which he has not 
 given them talents, or natural abilities to do. They 
 have no reason to complain of his requiring them to 
 love and serve him, though he has not given them a du- 
 tiful, obedient, and benevolent heart. Furthermore, 
 4. Sinners have no reason to complain of God that 
 he condemns them for not doing what they are able to 
 do, but have no heart to do, for they condemn them- 
 selves for the same thing. The idle sinner condemns 
 himself for neglecting to do what he had health and 
 strength to do, but had no heart to do, when he finds 
 himself plunged into poverty and distress. The spend- 
 thrift condemns himself for neglecting to save his prop- 
 erty, though he had no heart to preserve it, when he 
 feels the evil effects of his foolish prodigality. The 
 disobedient sinner condemns himself for his disobedi- 
 ence, when he sees the fatal consequence of his diso- 
 bedience, though God gave him no heart to obey. Saul 
 condemned himself before Samuel, for not obeying the 
 voice of the Lord in the destruction of the Amalekites, 
 which he had power, but no heart to do. Joseph’s 
 brethren, in distress, condemned themselves for their 
 guilty conduct towards him, though they had no heart 
 in the time of it, to speak or actpeacably towards him. 
 Pharaoh, in extremity, condemned himself before Clo- 
 ses, for disobeying the divine messages, though God 
 had not softened, but hardened his heart. Judas judg- 
 
248 
 
 SERMON XV. 
 
 ed, condcRHied and punished himself for not loving and 
 obeying his master, though he had no heart to love and 
 obey him. Those, who were awakened under Peter’s 
 preaching on the day of Pentecost, condemned them- 
 selves for ttieir treatment of Christ, which they wmuld 
 not have been guilty of, if God had given them a heart 
 to know^ and love the Lord of glory. And all awaken- 
 ed and convinced sinners always condemn themselves 
 for not doing what they are able, but have no heart to 
 
 do. Such abundant evidence we have, that sinners 
 condemn themselves for not doing wliat they are able 
 to do, but have no heart to do. They are, therefore, 
 extremely absurd and criminal, in complaining of God 
 for condemning them for not loving and obeying him, 
 which they are able to do, but have no heart to do. 
 If sinners will now only consider candidly and atten- 
 tively what God has given them, and does not require : 
 and what he has 7iot given them, but does require, they 
 cannot fail "of feeling convinced, that they have no 
 ground to complain of any precept, or prohibition, which 
 he has enjoined upon them in the bible; and that it is 
 owing to the blinding nature of their moral depravity, 
 that they have been and still are plunged in darkness 
 upon this most plain and important subject. 
 
 r 
 
 IMPROVEMENT. 
 
 1. It appears from what has been said upon this sub- 
 ject, that sinners are not under a natural^ but only a mor- 
 al inability to do ail that God requires them to do. God 
 does not require them to get any more or better tal- 
 ents, than he has given them. This they are under a 
 natural inability to do. They cannot add one cubit to 
 their stature, nor one intellectual faculty to their mind. 
 x\ll that God requires of them is, to improve all the tal- 
 ents or natural faculties he has given them. This they 
 do not want natural ability todo, but only a good heart 
 or moral ability. The slothful servant was as as able 
 to improve his one talent, that was given him, as the 
 servant that had t'*vo talents, was able to improve his 
 
'SERMON X\. 
 
 '2VJ 
 
 ! wo ; or as he that had ten talents, was able to improve 
 Ills ten. Sinners are as able to improve all the talents 
 they have, as saints are to improve all the talents they 
 have. Sinners in general have as good natural talents, 
 ns saints in gerieral, and they are under no greater nat- 
 ural inability, to love God, embrace the gospel, and 
 obey all its precepts, than saints are. But they are un- 
 der a total moral inability to do these things. Hence 
 our Saviour says, ‘‘•No man can come unto me, except 
 the Father who sent me to draw him.” Sinners have nat- 
 ural ability to do their duty, because they have natural 
 talents; but they have not moral ability to do their 
 duty, because they have no heart to improve their nat- 
 ural talents. The distinction between natural ability 
 and moral inability is as plain and obvious, as the dis- 
 tinction between natural talents and a heart to improve 
 them. This distinction is to be seen and felt all over 
 the world. We every where see men of line natural 
 talents, who have no heart to improve them. And we 
 all feel, at times at least, that we_ have talents, that 
 we have no heart to improve. But notwithstaiiding 
 this plain and sensible fact, how many are there among 
 the learned and unlearned, among saints and sinners, 
 who either directly or indirectly deny the distinction 
 between natural and moral inability, and maintain, that 
 sinners are under a natural^ and not merely a moral in- 
 ability to, embrace the gospel, or to do any thing in a 
 right and acceptable manner. This must be owing to 
 their not making a distinction between a talent, and 
 an heart to improve it; or in supposing the want of a 
 heart is the want of a talent ; which is absurd, because 
 a heart is no talent. A talent is something that God 
 gives, but never requires ; a heart is something God 
 requires, whether he gives it, or not. A talent is some- 
 thing passive; but a heart is something active. A tal- 
 ent has no moral qualities ; but a heart has moral qual- 
 ities. A talent is something which never deserves ei- 
 ther praise or blame; but a heart always deserves ei- 
 ther praise or blame. No talent or rational faculty can 
 (diange ; but a heart may change, and often does. It 
 32 
 
SERMON XV’. 
 
 2oU 
 
 is extremely strange, therefore, that so many should 
 think, that the heart is a talent, and the want of it is the 
 want of a natural talent, or intellectual Ikculty, which 
 lays sinners under a natural inability to love God, to 
 repent of sin, and to embrace the gospel. No person 
 would ever think, that sinners are under a natural ina- 
 bility to love and serve God, if he did not imagine, that 
 the want of a good heart, is the want ofa natural talent, 
 or intellectual faculty to love and serve God. And 
 whoever do think, that a want ofa good heart is the 
 want of a talent or natural faculty, must, to be consis- 
 tent, think that sinners are as really under a natural in- 
 ability to do their duty, as a blind man is to see, or a 
 deaf man to hear. But it appears from what has been 
 said of the distinction between talents and the heart, 
 that sinners want no talents, but only a good heart, in 
 order to embrace the gospel, and consequently their in- 
 ability is altogether morale and not natural. 
 
 2. It appears from what has been said, that it is of 
 great importance to understand the distinctionbetween 
 talents, and a heart to improve them, or between nat- 
 ural and moral inability. It is absolutely necessary to 
 understand this distinction, in order to understand 
 some of the most important truths in the bible. With- 
 out seeing this distinction, who can see the propriety 
 of the first and fundamental law of God‘s moral king- 
 dom, which commands every person, let his heart be 
 what it will, to love him with all his heart, with all his 
 soul, with all his mind, and with all his strength Who 
 can understand the command, which requires those 
 who have no repentance to repent, and those who have 
 no faith, to believe the gospel } Who cari-understand 
 the precept, that requires those who are totally selfish, 
 not to seek their own things, but the things of others ^ 
 and to do to others, as they would that others should do 
 to them } Who can understand the express command 
 to sinners, “ Make you a new heart and a new spirit,” 
 or to rise from spiritual death to spiritual life W ho 
 can understand the consistency between the doctrine 
 of regeneration and the command “ to put off the old 
 
SERMON XV. 
 
 251 
 
 man and put on the new or the consistency between 
 the doctrine ol the saints perseverance, and the numerous 
 cautions and w^arnings against their failing aw ay } Who 
 can understand the consistency between God*s secret 
 and revealed will ? or the universal invitations given to 
 sinners to embrace the gospel, and the doctrine of per- 
 sonal election to eternal life ? Who can understand 
 that divine threatning, The servant who knows his 
 master’s will, and does it not, shall be beaten with ma- 
 ny stripes,” or punished according to the light and 
 knowledge he resists.^ These are all gravelling points 
 to those, who do not understand the distinction be- 
 tween natural and moral inability. And no expositor of 
 the bibie, that 1 ever read, who did not understand or* 
 denied this distinction, could reconcile these.apparent 
 difficulties and inconsistencies every wdiere to be found 
 in the Scriptures. It is because Arminians, Antinomi- 
 ans, and (Jniversalists, do not understand, or will not 
 acknowdedge the distinction betw'een natural and mor- 
 al inability, or between talents and an heart to improve 
 them, that they run into their different and dangerous 
 errours. And no one can refute them, without under- 
 standing this distinction. It is, indeed, impossible for 
 any person to understand the truths and consistency of 
 many of the most important doctrines and duties of the 
 gospel, without understanding the wade difference be- 
 tween men’s having natural abilities, and an heart to 
 improve them. 
 
 3. It appears from wffiat has been said in this dis- 
 course, why God is so much displeased with sinners, 
 for pleading the want of a good heart, as an excuse for 
 not improving the talents he has given them, to his glo- 
 ry. They not only justify themselves in that in which 
 tliey ought to condemn themselves, but by justifying 
 themselves, they condemn God as the most unjust and 
 cruel being in the universe. They charge him w'ith 
 reaping where he has not sown, of requiring that wiiich 
 he has not given, and of threatening them with eternal 
 destruction for not doing that which he has not given 
 them pow er to do. This is a higher charge, than can 
 
SERMON X\ . 
 
 bo brought against the greatest tyrant on eartln or ev 
 on against the great adversary of God and man. But 
 sinners cannot plead the want of an heart to love and 
 obey God, without virtually bringing this charge of in- 
 justice and cruelty against him. filvei’y sclf-justiiying 
 and sin-extenuating plea that they make, is a God-con- 
 demning plea. Just so tar as they justity themselves, 
 they condemn him. What can be more criminal and 
 displeasing to God than this. He has given them great 
 and distinguishing talents, and made them capable of 
 loving and serving him ; but tliey deny, that he has 
 made tiiem capable of loving and serving him, because 
 he has not given them another talent, that is, a good 
 heart,- and upon this ground, they justify themselves, 
 and condemn him. But how dare they provoke the 
 Lord to jealousy ? are tiiey stronger than he d'hough 
 siiiners do not always see, that just so far as they justi- 
 ty lliemselves in their slothfulness, impenitency and un- 
 belief, they cotidemn God ; yet he sees it and highly 
 resents it. The master of the slothful servant clearly 
 saw the nature and implication of his self-justifying 
 plea, and would not endure such an injpeachment from 
 such an ungrateful and wicked servant ; but condemn- 
 ed him to the severest punishment. And can the idle 
 and unfaithful servants of God, who to justify them- 
 selves, condemn him, hope to escape with impinnity.^ 
 They are guilty, but God is righteous. They have in- 
 jured God, but helms not injured them. Aiid he nev- 
 er will forgive them, until they first condemn them- 
 selves, as he condemns them, and accept the punish- 
 ment of their iniquity, and ascribe righteousness to him, 
 in respect to the precept and penalty of his law. 
 
 4. We learn from what has been said, on what account 
 sinners grow worse and worse under the strivings of the 
 spirit. When they are first awakened, they commonly i'eel 
 condemned for their past stupidity, and negligence, 
 and slothfulness, and resolve to be more earnest and 
 diligent in seeking the Lord. But as the spirit strives 
 more powerfully, their wicked heart leads them to re- 
 
BERMON XV. 
 
 255 
 
 >ist a sense of guilt, which is so painful to them, and to 
 liud some excuse for their conduct. And what the bi- 
 l)te says about the moral inability of sinners to love 
 God and embrace the gospel, they zealously lay hold 
 of, as a most plausible excuse ; and they begin to plead 
 tfiat they cannot do what God commands them to do. 
 For he requires them to have a good heart, which he 
 has not given them. And now the tables are turned. 
 Instead of blaming themselves for their moral impoten- 
 cy. they blame God. Instead of acknowledging that 
 . they have been idle servants, they charge God with 
 beiiig a hard master. They cast olF blame from them- 
 selves. and fix it upon God. And instead of contend- 
 ing with themselves, they contend with him; which is 
 in the highest degree criminal. Their carnal mind 
 rises directly against God, and condemns him as the 
 most unjust and cruel being in the universe; which is 
 immediately sinning against God himself, with all their 
 heart, with all their soul, with all their mind, and with 
 all their strength. And can we conceive it possible, 
 that they should rise in criminality and guilt, so fast in 
 any other vvay, as in this.^ “ if one man sin against an- 
 other, the judge .shall judge him; hut if a man sin 
 against the imrd, who shall entreat for him This is 
 not only the most criminal, but the most dcm<rerons way 
 of sinning. It directly tends, not only to stifle convic- 
 tions, but to produce despondency. For, so far as sin- 
 ners can make themselves believe, that the want of a 
 good heart is the w'ant ot a talent, and a valid excuse, 
 they will pity themselves as in a deplorable condition, 
 and blame God for not giving them a good heart, and 
 threatening to cast them ofiTor ever for the want of it. A 
 great many guilty sinners have thrown themselves into 
 this wretched situation, by justifying themselves, and 
 charging God foolishly. All awakened sinners are in 
 a critical situation, and it is extremely diflicult, to guard 
 them against the guilt and danger of justifying them- 
 selves and condemning God. The best way to guard 
 them against this delusion, is to make them see, ifpos- 
 
254 
 
 SERMON XV. 
 
 sible, the distinction between natural and moral ina- 
 bility. 
 
 5. It appears from what has been said, that no awak- 
 ened sinners are under genuine convictions, until they 
 are constrained to give up all their excuses for tlieir 
 negligence, impenitency and unbelief. All their excuses 
 are founded upon their false notion of being unable to 
 do what God has required of them, because he has not 
 given them an heart to do it. This excuse they ought 
 to give up, and must give up, when the commandment 
 comes home to their conscience. “For whatsoever 
 the law saith, it saith to them that are under the law, 
 that every mouth may be stopped, and the whole 
 world may become guilty before God.” The sinner 
 inider genuine conviction, has no self-justifying, and 
 God condemning plea to make. His mouth is stopped, 
 though his heart rebels. Paul owns that he was sub- 
 ject to such genuine convictions. “ 1 was alive with- 
 out the law once; but Avhen the commandment came, 
 sin revived, and I died.” And the publican had no ex- 
 cuse to make, when he cried, “God be merciful to me 
 a sinner.” The law, which requires a holy heart, al- 
 lows of no excuse for the want of it. It is extremely 
 dangerous for sinners to take awakenings for convic- 
 tions, and a mere sense of danger for a sense of guilt. 
 They must renounce all self-righteousness and self-jus- 
 tification in order to accept the unpromised mercy of 
 God. 
 
 6. It appears from what has been said, that all sin- 
 ners are equally liable to conviction. The same tal- 
 ents which God has given them, and required them to 
 improve, he can turn against them, and employ as 
 means of conviction and self-condemnation. All their 
 intellectual powers, all their acquired knowledge, all 
 their religious advantages, and all their easy and agree- 
 able circumstances in life, he can turn against them, 
 and make them feel that these things have increased 
 their obligations to improve them, and consequently 
 their guilt in mislmproving them. Though all secure 
 sinners employ all their talents to invent plausible ex- 
 
f 
 
 SERMOxV XV. 
 
 cuses; yet God can make them employ all their tal- 
 ents to discover and condemn their past stupidity, neg- 
 ligence and slothfulness. Though the careless and 
 thoughtless, imagine that they can successfully plead 
 their cause before God, yet when they come in sober 
 earnest to justify themselves, they will find that God 
 can condemn them out of their own mouth. How many 
 great and learned men has God laid prostrate at his 
 footstool } It is only to take, away their groundless ex- 
 cuses, and they fall before him. 
 
 7. This subject now exhorts all sinners, w ithout ex- 
 ception, to improve their talents which God has given 
 them. Of these talents they cannot divest themselves. 
 They are a part of their rational and immortal exist- 
 ence. And they bind them to love and serve God 
 w'ith a pure heart. And if they are slothful, and bury 
 them, or pervert them, they will sink them, like talents 
 of gold, in endless perdition. How many sinners have 
 wished in vain to be deprived of their noble, rational 
 and immortal talents ; or to be completely annihilated 
 rather than to feel their insupportable condemning 
 power. You cannot turn to the right or left, w ith secu- 
 rity or impunity. There is only one strait and narrow 
 path before you. To obey God from the heart, or to be 
 condemned and destroyed for ever. And can you hes- 
 itate a moment, what is your duty and interest Are 
 you secure.^ Awake! Are you alarmed.'^ Condemn 
 yourselves, and justify God, and accept of mercy. — 
 Stand no longer idle. — You must soon give to God an 
 account of what you have done with your talents. And 
 if you do not make yourselves an heart to use the tal- 
 ents he has given you, to his glory, he w ill say in res- 
 pect to every one of you, “ Cast ye the unprofitable 
 servant into utter darkness ; there shall be weeping and 
 gnashing of teeth.” 
 
/ 
 
 SERMON XVI. 
 
 THE HAPPINESS OF SELF-DENIAL. 
 
 LUKE, XVIII. 28, 29, 30. 
 
 Then Peter said^ lo^ we have left alb and followed thee. And he said 
 (into them, verily I say unto you, there is 7io man that hath left house, or 
 parents, or brethren, or wife, or children, for the kingdom of God's 
 sake, who shall not receive manifold more in this present time, and in 
 the world to come, life everlasting. 
 
 jThere was no duty that Christ more frequently and 
 plainly inculcated, than the duty of self-denial. He 
 made it the cardinal condition of men’s beconling his 
 sincere followers. “Then said Jesus unto his disci- 
 ples, if any man will come after me, let him deny 
 himself, and take up his cross, and follow me.” And 
 w'hen “a certain ruler asked him, saying, good master, 
 what shall 1 do to inherit eternal life? Jesus said urito 
 him, sell that thou hast, and distribute unto the poor, 
 and thou shalt have treasure in heaven : and come and 
 follow me. And when he heard this, he was very sor- 
 rowful, for he was very rich. And M’hen he saw .that 
 he was very sorrowful, he said, how hardly shall they 
 that have riches enter into the kingdom of God ! For 
 it is easier for a camel to go through a needle’s eye, 
 than for a rich man to enter into the kingdom of 
 God. And they that heard it, said, Who then can be 
 saved ? And he said, the things which are impossible 
 wdth men, are possible with God. Then Peter said, 
 Lo, we have left all, and followed thee. And he said 
 unto them. Verily, I say unto you, there is no man that 
 hath left house, or parents, or brethren, or wife, or 
 children, for the kingdom of God’s sake, who shall not 
 receive manifold more in this present time, and in the 
 world to come life everlasting.” Mark expressly says, 
 “ the self-denying man shall receive an hundred-fold now 
 
 / 
 
SERMON XVI. 
 
 257 
 
 in this time, and in the world to come eternal life.” 
 The text fully warrants us to say, 
 
 That the exercise of self-denial is productive of the 
 highest happiness both in this life and in the life to 
 come. 
 
 I shall first explain self-denial, and then show that 
 it is productive of the highest present and future hap- 
 piness. 
 
 I. Self-denial is to be explained. Though it be uni- 
 versally allowed, that there is such a thing as self-de- 
 nial ; yet very different opinions are entertained con- 
 cerning the nature of it, which makes it necessary to 
 show in what it essentially consists. 
 
 In the first place, it does not consist in giving up one 
 temporal and personal good for a greater temporal and 
 personal good. For this is selt-gratifying instead of 
 self-denying. Any entirely selfish person would be 
 willing to do this. Christ said to his hearers, “ If ye 
 love them that love you, what thank have ye ? for sin- 
 ners also love those that love them. And if ye do good 
 to them w'ho do good to you, what thank have ye for 
 sinners also do even the same. And if ye lend to them 
 of whom ye hope to receive, what thank have ye ? for 
 sinners also lend to sinners, to receive as much again.” 
 iVJen are generally fond of exchanging a less personal 
 and temporal good for a greater personal and tempo- 
 ral good. And though in some cases, they may feel a 
 degree of reluctance in giving up a smaller for a great- 
 er temporal good ; yet on the whole, they choose to do 
 it, to gratify theirselfishness. One man will sacrifice his 
 property, to gratify his ambition, which he esteems a 
 greater good. Another man will sacrifice his proper- 
 ty to gratify his appetite, which he esteems a greater 
 good. Another will sacrifice his property, to gratify 
 his revenge, which he esteems a greater good. But 
 none of these persons in these cases, exercise the 
 least self-denial. They only give up one personal and 
 temporal interest for what they esteem a greater per- 
 sonal and temporal good, which gratifies their selfish 
 and corrupt hearts. 
 
 33 
 
 I 
 
258 
 
 SERiMON XVI. 
 
 Nor, secondly, does self-denial consist in giving up 
 a less temporal and personal good for a greater per- 
 sonal and eternal good. Tlie most corrupt and self- 
 ish men in the world, are willing to give up any or 
 all their temporal and personal interests for the sake 
 of obtaining future and eternal happiness. Micah 
 represents a sinner as expressing this willingness in 
 the strongest terms. Wherewdh shall I come before 
 the Lord, and bow myself before the high God ? 
 Shall I come before him with burnt offerings, with 
 calves of a year old ? Will the Lord be pleased with 
 thousands of rams, or with ten thousands of rivers of 
 oil ? Shall I give my first born for my transgression, 
 the fruit of my body for the sin of my soul?” What this 
 person is- represented as willing to sacrifice for the 
 salvation of his soul, thousands and thousands of man- 
 kind have actually done, to obtain future and eternal 
 happiness. All the idolatrous nations round about Ju- 
 dea, saerificed their dear infants and ehildren in order to 
 obtain the favour of Moloeh and their other false and 
 cruel gods. The heathens in East-India and the East- 
 India islands make the same cruel and inhuman sacri- 
 fices to their false gods and stupid idols. Some idolize 
 the river Ganges, and sacrifice themselves and others 
 to that idol. Thousands and thousands go as pilgrims 
 to sacrifice themselves to the grand idol Juggernaut. 
 Some are voluntarily, and others involuntarily burnt 
 to ashes, for their own or their friends eternal benefit. 
 The Mahometans, who are semi-christians, go long pil- 
 grimages to Mecca, and practice other self-mortifica- 
 tions for the sake of securing future and eternal hap- 
 piness. And among those, who call themselves Christ- 
 ians, there are a multitude of hermits, monks and nuns, 
 and other enthusiastick and superstitious persons, who 
 voluntarily deny themselves the enjoyments of civil so- 
 ciety, macerate their bodies, and subject themselves to 
 the extremes of heat and cold, pain, poverty, and re- 
 proach, for the sake of obtaining the salvation of their 
 souls. But there is not the least self-denial in such 
 selfish mortifications, sufferings and sacrifiees. If a 
 man should gain the whole world, and the?) give it up 
 
SERMON XVI. 
 
 259 
 
 for the sake of escaping eternal misery and obtaining 
 eternal liappiness it would be the highest act of selfish- 
 7iess^ instead of self-denial^ which does not consist in giv- 
 ing up a less temporal and personal good, for a greater 
 temporal and personal good; nor in giving up a less 
 personal and temporal good, for a greater personal and 
 eternal good. In a word, seltdenial does not consist in 
 any thing that gratifies a scliish heart; and therefore it 
 does not consist in giving up our own present good for 
 ourown future good,\G^ our ovvnluture good be what it may. 
 
 But, thirdly and positively, selt-denial consists in 
 giving up our own good for \\\e good of others. The man 
 wdio gives up the least personal good for the personal 
 goor/ of another, w'iihout any hope of reward, exercises 
 true self-denial. The man who gives up his private 
 good for the good the piibUck witliout any hope of re- 
 ward, exercises true self-denial. Such self-denial 
 stands in direct contrariety to selfishness. No man, 
 who is entirely selfish, can be willing to give up his 
 ow n good for the good of another person, or for the 
 good of the publick, or for the glory of God, without a 
 hope of reward, or receiving a greater good thari he 
 bestows. Satan knows, there is no self-denial, and 
 consequently no virtue in selfishness, or in any action 
 that flows from selfishness, and on that ground, he de- 
 nied that Job had any self-denial, or virtue in his ex- 
 ercising love and obedience to God. “ The Lord said ' 
 unto satan, hast thou considered my servant Job, that 
 there is none like him in the earth, a perfect and up- 
 right man, one that feareth God, and escheweth evil. 
 Then satan answered the Lord, and said. Doth Job 
 fear God for nought } Hast thou not made a hedge 
 about him, and about his house, and about all he hath 
 on every side Thou hast blessed the w'ork of his 
 hands, and his substance is increased in the land. But 
 put forth thine hand now, and touch all that he hath, 
 and he wall curse thee to thy face.” Had Job loved and 
 served God, from mercenary motives, he would un- 
 doubtedly have felt, if not acted as satan predicted, 
 when God stripped him at once of all his wealth and 
 
260 
 
 SERMON XVI. 
 
 prosperity. But he blessed God in his sore afllictions 
 and bereavements, which demonstrated his pure self- 
 denial and disinterested virtue. Christ, in the text, 
 represents self-denial as consisting in mens’ giving up 
 private or personal good for the kingdom of God’s sake. 
 “Verily I say unto you, there is no man that hath left 
 house, parents, &c. for the kingdom of God'^s sake, who 
 shall not receive manifold more in this present time, 
 and in the world to come life everlasting.” This self- 
 denial which Christ enjoined, he also practised. So 
 says Paul to the Corinthians. “Ye know^ the grace of 
 our Lord Jesus Christ, that though he was rich, yet for 
 your sakes he became poor, that ye through his poverty 
 might be made rich.” Paul says to the Romans, “ We 
 then that are strong, ought to bear the infirmities of the 
 w'eak, and not to please ourselves. Let every one of us 
 please his neighbour for hn good — for even Christ pleas- 
 ed not himseip' And again, the apostle says, “ Let no 
 man seek his own, but every man another'^s wealth^ Ac- 
 cording to the dictates of scripture, reason, and con- 
 science, all self-denial consists in giving up our own good 
 for the good of others, when our own personal and pri- 
 vate good stands in competition with the good of oth- 
 ers. We should never find any difficulty in under- 
 standing the nature and tendency of self-denial, if we 
 were only willing to practice it ; and we should find 
 no difficulty in practising it, if w^e only possessed pure 
 disinterested love to God and man. For, 
 
 II. True self-denial is productive of the highest pres- 
 ent and future happiness. Though this may look like 
 a paradox, yet, I trust, it w ill appear a plain and im- 
 portant truth, if we consider the following things. 
 And, 
 
 1. The nature of true self-denial. It consists, as we 
 have seen, in giving up a less private or personal good 
 for a greater publick good ; or in giving up our own 
 good for the greater good of others. And this neces- 
 sarily implies disinterested benevolence, which is plac- 
 ing our ow n happiness in the greater happiness of others. 
 When a man gives up his own happiness to promote 
 
SERMON XVI. 
 
 261 
 
 the greater happiness of another, he does it freely and 
 voiuiitarily, because he takes more pleasure in the 
 greater good of another, than in a less good of his own. 
 So that though he gives up private and personal good, 
 yet he does not give up all good, for he enjoys all that 
 good of another, for wliich lie gives up his own. And 
 since that good of another is always greater than his 
 own good, which he gives up for it, he becomes happi- 
 er tlian he could be without such an act of self-denial. 
 Tf)e selfish man who loves his property more than his 
 ease, enjoys more pleasure in labouring, sweating, and 
 toilifig, than in spending his time in idleness and ease. 
 So the benevolent man, who gives up his own person- 
 al good for the greater good of his neighbour, enjoys 
 all that greater good of his neighbour, for which he 
 gives up a less personal good of his own, and conse- 
 (pientiy he is happier, than if he had not done that act 
 ol'self-denial. Or if a benevolent man gives up his pri- 
 vate good to promote a greater publick good, he en- 
 joys all tliat greater publick good, for which he gives up 
 iiis private good ; and of course becomes happier than 
 if he had not given up the private for his publick good. 
 Or if a benevolent man, gives up his house, or his lands, 
 or his children, or any thing that he calls his own, for 
 the kingdom of GocPs sake^ he enjoys that kingdom of 
 God for which he gives up his personal good, and nec- 
 essarily becomes happier than if he had not done that 
 great act of self-denial. We cannot conceive of any 
 act of true self-denial, which w ill not be productive of 
 the present, as w(dl as future good of the person who 
 performs it. It is the dictate of every man’s reason, 
 that his giving up his own personal good, for the good 
 of others, or lor the glory ol C«od, will be productive of 
 greater good in tins life and in tlic life to come. Let a 
 good man labour and suffer ever so mucli for the good 
 of others, or the glory otGod ; the good of ethers and 
 the glory of God will afford him a happiness which will 
 dver-balar.'ce all his paniful labours and suflerings, and 
 certainly be productive of a greater present and future 
 happiness. If this be true, the benevolent must know 
 
262 
 
 SERMON XVI. 
 
 it to be true, by their own experience. Let me ask 
 you then, whether you ever enjoyed a purer or higher 
 happiness, than you have found in promoting the good 
 of others and the glory ofGod, by acts of self-denial ? 
 
 2. Those who have denied themselves the most, have 
 found the greatest happiness resulting Ifom their self- 
 denial. God the Father denied himself in giving up 
 his only begotten and dearly beloved Son to sulfer and 
 die for this guilty and perishing world. But he always 
 has been, and always will be unspeakably more bless- 
 ed by this astonishing act of self-denial, than by any 
 thing else he has ever done, or ever will do. The 
 Lord Jesus Christ exercised greater sell-denial, than 
 any other person in this world, by becoming incarnate, 
 taking the form of a servant, and becoming obedient 
 unto death, even the death of the cross for the salva- 
 tion of the most guilty and ill-deserving creatures. 
 But he declares, that he delighted to do his Father's 
 will in suffering and dying ; and was then and always 
 will be more happy, than if he had never suffered or 
 died. And on this supposition, the apostle urges 
 Christians to imitate his example of self-denial, as the 
 way to become the most happy. “ Let us run with pa- 
 tience the race set before us, looking unto Jesus, 
 the author and finisher of our faith; who for the joy 
 that was set before him, endured the cross, despising 
 the shame, and is set dowm at the right hand of the 
 throne of God.” Moses found the greatest happiness 
 in a long series of self-denying obedience and suffer- 
 ings. It is expressly said, “ By faith, Moses, w hen he 
 was come to years, refused to be called the son of 
 Pharaoh’s daughter ; choosing rather to suffer affliction 
 with the people of God, than to enjoy the pleasures of 
 sin for a season ; esteeming the reproach of Christ great- 
 er riches than the treasures of Egypt; for he had res- 
 pect to the recompense of reward.” Paul found self- 
 denial productive of happiness. He says, “I take 
 pleasure in infirmities, in reproaches, in necessities, in 
 persecutions, in distresses, for Christ's sake.” And 
 ranking himself with Christians, he savs. “We are 
 
SERMON XVI. 
 
 263 
 
 troubled on every side, yet not distressed ; we are per- 
 plexed, but not in despair ; persecuted, but not forsak- 
 en ; cast down, but not destroyed. But though our 
 outward man perish, the inward man is renewed day 
 by day. For our light affliction, which is but for a 
 moment, worketli for us afar more exceeding and eter- 
 nal weight of glory.” And again he says, after reciting 
 a long calalogue of sufferings, “As sorrowful, yet always 
 rejoicing; as poor, yer making many rich; as having 
 nothing, and yet all things P Now^, if God, if 
 
 Christ, if Moses, if Paul, and if the primitive Christians 
 found tlie greatest happiness in the greatest acts of self- 
 denial, it must be true, that true self-denial in all in- 
 stances will produce the purest and greatest happiness 
 in the minds of those who practise it, both in this life, 
 and in the life to come. Thus it appears from the 7ia- 
 ture of self-denial, and from the effects which have 
 flowed from it, that it is productive of the purest and 
 highest happiness. And this will further appear, if we 
 consider, 
 
 3. The great and precious promises, which are ex- 
 pressly made to self-denial, by Christ himself. When 
 he first sent forth his disciples to preach the gospel, 
 he forewarned them to expect opposition, reproach 
 and persecution in every form. But he enjoined it up- 
 on them to take up their cross, and suffer every evil 
 that they met with, for his sake, and promised to give 
 them an ample reward for all their self-denial in pro- 
 moting his cause and kingdom. He said, “He that 
 loseth his life for my sake, shall find it. He that re^ 
 ceiveth you, receivethme; and he that receiveth me 
 receiveth him that sent me. He that receiveth a 
 prophet in the name of a prophet, shall receive 
 a prophet's reward ; and he that receiveth a right- 
 eous man, in the name of a righteous man, shall 
 receive a righteous man's reward. And whosoever 
 shall give to drink unto one of these little ones a cup 
 of cold water only, in the name of a disciple, verily 
 I say unto you, he shall in no wise lose his reward.''^ 
 Christ promised the amiable young man, whom he re- 
 
264 
 
 6ERM0N XVI. 
 
 quired to sell all that he had and give to the poor, that 
 it' he would thus deny himself, take up the cross and 
 follow him, he would abundantly reward him, by giv- 
 ing him treasure in heaven. But the young man 
 thought this was too hard a condition of salvation, and 
 therefore went away sorrowful. And the disciples 
 thought so too. They were astonished out of measure, 
 saying among themselves. Who then can be saved ? 
 Christ told them that this was possible with God, 
 though not with men. Then Peter said unto him, we 
 have left all, and followed thee, wanting to know what 
 reward they should receive for giving up all. “Jesus 
 answered and said, Verily, I say unto you, there is no 
 man that hath left house, or brethren, or sisters, or fa- 
 ther, or mother, or wife, or children, or lands for my 
 sake and the gospel's^ but he shall receive an hundredfold 
 now in this time^ houses, and brethren, and sisters, and 
 mothers, and children, and lands, with persecutions; 
 and in the world to come eternal life.” These same 
 promises are made in the text, and several other places, 
 to those wJio exercise self-denial, or give up all tor 
 Christ’s sake, or the gospel’s sake, or the kingdom of 
 God’s sake. And these promises assure every one, 
 who exercises true self-denial, that he shall be an hun- 
 dred fold more happy in this world, as well as in the 
 next^ in time, as well as in eternity^ than if he did not thus 
 deny himself, and give up all for the kingdom of God’s 
 sake. And it is easy to see, from the nature of self-de- 
 nial, that tliese promises, not only may be, hut must be 
 fulfilled. For self-denial consists in giving up a person- 
 al good, for a publick good ; and a present good, for a fu- 
 ture good. And those who give up their personal good 
 for the good of others, enjoy all the good of others, for 
 which they give up their own ; and those who give up 
 their own good for the glory of God, enjoy all tne glo- 
 ry of God, for w'hich they give up their own good, and 
 of course, they must enjoy all the good of all other be- 
 ings, so far as they are capable of it, which will be a 
 hundred, a thousand fold greater good than their own 
 personal good. 
 
SERMON XVf. 
 
 i65 
 
 IMPROVEMENT. 
 
 I. It appears from what has been said in this dis- 
 course concerning seli'-denial, that it is necessarilj a 
 term or condition of salvation, Christ was repeatedly 
 asked, what was the peculiar and necessary terrn or 
 condition of becoming his disciple. And vv henever this 
 important question was put to him, he always replied, 
 that self-denial was an indispensable condition. He 
 uniformly said. If any man will come after me. let him 
 deny himself, and take up his cross, and follow me.” 
 This condition he more largely explained and illustrat- 
 ed in the fourteenth of Luke. ‘‘ W hen there went great 
 multitudes with him, he turned and said unto them, if 
 any man come to me, and hate not his father, and moth- 
 er, and wife and children, and brethren, and sisters, 
 yea, and his own life also, he cannot be my disciple. 
 And whosoever doth not bear his cross, and come af- 
 ter me, cannot be my disciple. For w hich of you in- 
 tending to build a tower, sitteth not down hrst and 
 counteth the cost, whether ye have sufficient to finish 
 it.^ Lest haply, after he hath laid the foundation, and 
 is not able to finish it, all that behold it, begin to mock 
 him saying, this man began to build and was not able 
 to fiiiish. Or what king going to make war against an- 
 other king, sitteth not down first, and consulteth wheth- 
 er he be able w ith ten thousand, to meet him that com- 
 eth against him with twenty thousand.^ Or else, while 
 the other is a great w ay off he sendeth an embassage, 
 and desireth conditions of peace. So likew ise, w hoso- 
 ever he be of you that forsaketh not all that he hath, he 
 cannot be my diseiple'' This condition of becoming a 
 disciple of Christ is founded in that supreme and disin- 
 terested love to him, which disposes a man to love him 
 more than father or mother, son or daughter, or even 
 his own life ; and which at the same time disposes him 
 to hate father or mother, son or daughter, or even his 
 owm life, when either of these stand in the way of his 
 loving Christ supremely. Christ exercised just such 
 supreme love to his Father, when “ Peter began to re- 
 31 
 
2(56 
 
 SERMON XV 1. 
 
 
 biike him saying, be it far from thee Lord : this shall 
 not be unto thee.” That is, that thou shalt die on the 
 cross. “But Christ turned, and said unto Peter, get 
 thee behind, Satan ; thou art an offence unto me: for 
 thou savourest not the things that be of God, but tfiose 
 that be of men.” Christ had a supreme and disinter- 
 ested regard to the glory ot God in dying on the cross, 
 and therefore, hated Peter, or the best friend on earth, 
 who stood in the way of his feeling and expressing su- 
 preme love to his Father, in suffering and dying on the 
 cross. So Christ requires every person, who would 
 become his disciple, to love him supremely, and to give 
 up or hate every person or object, that stands in the 
 way of his loving him supremely. Now such a supreme 
 love to Christ is not only a proper, but a necessary and 
 indispensable condition of becoming his disciple, afjd 
 obtaining pardon and salvation. Salvation consists not 
 only in freedom from future and eternal misery, but in 
 the enjoyment of future and eternal happiness in heav- 
 en. But heavenly happiness is a social happiness, and 
 consists in union and communion with God, with holy 
 angels, and the spirits of just men made perfect in pure, 
 disinterested love. All heaven is full of disinterested 
 love and self-denial. God has denied himself Christ 
 has denied himself, the Holy Spirit has denied himselfi 
 the holy angels have denied themselves, and all de- 
 parted saints have denied themselves, and always will 
 deny themselves, in giving up impenitent angels and 
 impenitent men to eternal perdition. Without self-de- 
 nial, therefore, no man can see God and the kingdom 
 of God, and enjoy it. Self-denial is not a mere arbi- 
 trary condition of salvation, but the only possible con- 
 dition of salvation. Men cannot be saved upon any 
 lower or easier condition. They cannot embrace the 
 gospel without it, and they cannot enjoy the salvation 
 of the gospel without it. 
 
 2. It appears from what has been said in this dis- 
 course, concerinng selt-denial, that the doctrine cannot 
 be carried too far. Though every one will allow, that 
 self-denial is a scriptural doctrine, and ought to be 
 
SERMON XVI. 
 
 267 
 
 preached, and all ought to practice self-denial, yet 
 many imagine it may be, and sometimes is carried 
 too far. Eut ouglit it not to be carried as far as 
 Christ carried it ? And can it be carried any far- 
 ther than he carried it? He required men to deny 
 themselves, and take up their cross, and give up not 
 only little things, hut great things ; and not only some 
 things, but a// things. And lest he should be misunder- 
 stood, he mentions particulars. He mentions houses 
 and lands, which include every species of property. 
 He mentions fathers and mothers, brothers and sisters, 
 wives and children, which include the nearest and dear- 
 est connections and friends. And to all these sacrifices 
 he adds the sacrifice of life itself. “ He that findeth 
 his life shall lose it : and he that loseth his life lor my 
 sake shall find it. For what is a man profited, if he 
 shall gain the whole world, and lose Ins own soul? 
 Or w hat shall a man give in exchange for his soul ?” 
 The life here spoken of as lost and as found, is not 
 mere temporal, but eternal life. What preacher ever 
 taught self-denial in a plainer or more extensive sense, 
 than Christ did ? Or w hat preacher can carry the doe- 
 trine farther, or to a higher degree than he did ? He 
 makes self-denial in the highest sense and in the highest 
 degree, an indispensable condition of salvation to eve- 
 ry person in the world, whether rich or poor, high or 
 lows bond or free, learned or unlearned. Though few' 
 presume to complain of Christ for preaching the doc- 
 trine of self-denial too plainly and extensively ; yet 
 many complain of ministers for preaching the doctrine 
 so plainly and extensively as he did. They say thig 
 doctrine is strong meat, too strong for common people 
 to hear, understand, believe, and love. Indeed, many 
 are ready to cry out with those, who heard Christ 
 preach this doctrine to the amiable young man, ‘‘ Who 
 then can be saved ?” They say it amounts to nncondi- 
 tional submission, or a willingness to be cast off forever. 
 And this is undoubtedly true. But what if it does 
 amount to this, shall it not be preached ? Shall not Ihe 
 only condition of salvation, which Christ has proposed. 
 
268 
 
 SERMON XVI. 
 
 be preached ? Can the gospel he reallj preached to 
 sinners, so that they can understand it, unless this doc- 
 trine be preached ? Shall ministers presume to aZ/cr or 
 /ozrer down the condition ol salvation Or if they do 
 lower down the condition of salvation, and men com- 
 ply witli their lowered down condition, will it prepare 
 them for heaven, or will Christ admit them there ? I 
 now ask, what shall ministers do, or what shall I do, in 
 preaching the gospel? The doctrine of self-denial as 
 Clnist preached it, is disbelieved, denied, opposed, 
 and even ridiculed, by nine in ten, ifnot by ninety-nine 
 in an hundred, from Maine to Georgia, and not only by 
 the men ofthe world, but by cliristians and Christian 
 ministers. The question returns, what ouglit ministers 
 to do or vvfiat must they do. in respect to preaching 
 the doctrine of self-denial ? shall they wholly omit it ? 
 or shall they preach it obscurely ? or shall they preach 
 it plainly and fully as Christ did ? They must take up 
 their cross and preach it. And a heavy cross it is. But 
 heavy as it is, it is light compared with what must be 
 endured by those who are unwilling to bear it. 
 
 3. If Christianity requires men to exercise true self- 
 denial, then the Christian religion is not a gloomy^ but a 
 joyful religion. It affords an hundred fold more happi- 
 ness, than any other religion can afford. Those who 
 embrace Christianity in the spirit of self-denial, give up 
 their own good, for the good of others, and for the glo- 
 ry of God ; and thereby put themselves into the enjoy- 
 ment of all the good, for which they give up their own 
 private, personal good, which is an hundred and a 
 thousand fold greater, than any private, personal and 
 selfish good can be. This is not only theoretically^ but 
 practieally and experimentally true. All who have embra- 
 ced the gospel in the spirit of self-denial, have always 
 been the happiest men in the world. Abel was happi- 
 er than Cain, Enoch was happier than Nimrod, Abi'a- 
 ham. Isaac and Jacob, Moses and the prophets, Christ 
 and the Apostles, and all the primitive Christians were 
 an hundred fold happier than the unbelieving world 
 among w hom they lived. Christians now are far more 
 
STERMON XVr. 
 
 269 
 
 happy ill the contlfiual exercise of self-denial, than sin- 
 ners in their highest state of prosperity. Wisdom’s 
 ways are ways ot pleasantness, and ail her paths are 
 peace. While tiiey keep their hearts in the love of 
 God and man, and place their happiness in the happi- 
 ness of others, and in tne glory of God, they rejoice al- 
 ways^ and enjoy all the good that comes to their knowl- 
 edge. They enjoy the houses and lands, and prosper- 
 ity of the men ot the world. They enjoy the tempo- 
 ral and spiritual happiness of their fellow Christians, 
 and they enjoy the kingdom of God and all the bles- 
 sings contained in it. I’iiey enjoy all the good they see 
 in this world, at present, and all the good of the w orld 
 to come, in a lively hope and prospect. God has fil- 
 led this world w ith his goodness, and those who have' 
 given up their own good for the good of others, enjoy 
 all the goodness he has displayed towards themselves 
 and others. They experimentally know" the truth of 
 Christ’s declaration and promise, ‘‘ There is no man 
 that hath left house or brethren, or sisters, or father, 
 or mother, or wife, or children, or lands for my sake; 
 and the gospel's, but he shall receive an hundred fold 
 now in this time, houses, and brethren, and sisters, and 
 mothers, and children, and lands — and in the world to 
 come eternal life.” So long as Christians keep them- 
 selves in the faith and love of God, and give themselves 
 and all they have to him, as having nothing,, they possess or 
 enjoy all things. They have more reason to rejoice, and 
 do actually rejoice more than any other men in the 
 world. Their path is not dark and gloomy, but like 
 the rising sun shineth brighter and brighter unto the 
 perfect day. 
 
 4. It appears from the nature of that self-denial, 
 w hich the gospel requires, that the more sinners become 
 acquainted with the gospel, the more they are disposed 
 to hate it and reject it. All sinners are lovers of their 
 own selves, and regard their own good supremely and 
 solely, and the good of others, only so far as it tends to 
 promote their ow'n private, personal, and selfish good. 
 But the gospel requires them to deny themselves, and 
 give up all their private, personal, separate good, for 
 
270 
 
 SERMOxV XVi. 
 
 I 
 
 
 the good of others, and the kingdom ofGod's sake : and 
 this is diamctricali)' opposite to their selfish hearts ; it 
 is a hard saying, they cannot bear to hear it. The whole 
 ffosoe! is a scheme of self-denial, and therefore the 
 waolc gosp 1 is perfectly disagreeable to the hearts of 
 sinners, when they clearly understand it. Therearema- 
 ny, however, that believe, maintain, and teach, that sin- 
 ners would love and cordially embrace the gospel, if 
 they only understood it, and that nothing but ignor- 
 ance prevents their embracing it. But this is contrary 
 to scripture, reason, and fact. Christ said to sinners, 
 ‘‘ Ye have both seen and hated both me and my Father.” 
 It is contrary to reason to suppose, that sinners who are 
 entirely selfish, should love the gospel, which requires 
 them to give up all they have to embrace it. And it is 
 contrary to fact. The more sinners know the gospel, 
 the more unwilling they are to embrace it. The exper- 
 iment has been made. The plainer Christ preached 
 the gospel, and the more they understood it, the more 
 they hated and opposed both him and the gospel. The 
 plainer the apostles preached the gospel to sinners, the 
 more they hated and opposed it. And the plainer the 
 gospel is preached at this day, the more the carnal 
 mind of sinners is awakened, and rises in opposition to 
 it. It is found by experience, that it is impossible to 
 preacb the gospel plainly and intelligibly to sinners so 
 as to please them. The ofience of the cross has not ceas- 
 ed. Self-denial cannot be truly explained and exhibi- 
 ted, so as to become pleasing to any selfish heart. 
 
 5. It appears from the nature of that self-denial which 
 the gospel requires, why sinners are more willing to 
 embrace any false scheme of religion than the true. We 
 find sinners of all descriptions more willing to embrace 
 Arianism, Socinianism, Arminianism, Antinomianism, 
 and Universalism, than the plain truths of the gospel, 
 and the reason is obvious. The gospel requires self- 
 denial, hniuo false scheme of religion does. Every 
 false scheme of religion teaches men, that they may and 
 can go to heaven, without self-denial, or without giving 
 up all they have for the kingdom of God’s sake, or 
 
SERMON XVI. 
 
 271 
 
 without unconditional submission, or without being wil- 
 ling that God should dispose ofthem for time and eter- 
 nity, according as it shall be most for his own glory. 
 No Arian, no Socinian, no Arminian, no Antinomian, 
 no Universalist ever preaches gospel self-derial, or any 
 doctrine, whicli flows from it. And all these preach- 
 ers will tell their hearers, that the gospel doctrine of 
 self-denial, is false and absurd, and ought never to be 
 preached, or believed, or practised. And this is high- 
 ly pleasing to every unrenewed, unsanctified, and un- 
 holy heart. This will account for all the success which 
 false teachers have had, in every age, and in every 
 part of tiie world. They have left out of the gospel 
 all that is displeasing to sinners, and preached all in 
 the gospel, which is pleasing to them. All men desire 
 salvation, and are highly pleased to be told, that they 
 may have salvation, and retain all their selfish desires, 
 and hopes, and enjoyments. But this is preaching anoth- 
 er gospel, than that which Christ and the Apostles 
 preached, and will deprive those who embrace it of 
 all the good the gospel of Christ promises, and subject 
 them to all the evils that it threatens. It most serious- 
 ly concerns every one to shun and avoid those, who 
 would pervert the gospel of Christ, and lead them in 
 the broad and smooth road to ruin. Christ forewarns 
 men to beware of false teachers, who are wolves in 
 sheep’s clothing, and declares, that if the blind lead 
 the blind, they shall both fall into the ditch, and per- 
 ish. It is only through the straight and narrow gate of 
 self-denial, that any can enter into the kingdom of hea- 
 ven. He that hath an ear, let- him hear. 
 
 6. It appears from the nature of that self-denial 
 which the gospel requires, that sinners have no excuse 
 for not embracing the gospel. The only excuse they 
 make is, that they are unable ; that they cannot embrace 
 it. But there is nothing in the way of their embracing 
 the gospel, except that self-denial which it requires. 
 And it requires self-denial only because it is absolute- 
 ly necessary in order to be completely happy, both in 
 this world and in the next. It is entirely reasonable, 
 
272 
 
 SERMON XVI. 
 
 that they should deny themselves, and place their hap- 
 piness in the happiness of others, and in the glory of 
 God, which will make tliem an hundred-fold more hap- 
 py, than they can be while they enjoy only a private, 
 separate, and seltish good. They have no excuse, 
 therefore, for retaining their seltishness another mo- 
 ment. It is their immediate duty to forsake all for 
 Christ’s and the gospel’s sake. The apostles did,Zach- 
 eus did, and thousands in Christ’s and the apostles’ 
 days, and millions since. Christ now commands you 
 to take up your cross and follow him, and promises to 
 
 reward vou aii Imiul red-fold both in time and in eterni- 
 
 •/ 
 
 ty. It is much easier to be benevolent than selfish. There 
 is far more pleasure in seeking the things of Christ, 
 than your own things. There is far more happiness in 
 being united with his friends, than in being united with 
 his enemies, who are enemies toyo?/, as well as to him. 
 It is impossible tor you to be united to his enemies, be- 
 cause they cannot be united to you ; or to one another. 
 Selfishness is a repulsive principle, and forbids union. 
 Be entreated then to renounce it, and become united 
 to Christ, to God, and to all holy beings, and you shall 
 receive an hundred-fold more happiness in this tiine^ and 
 in time to come for ever. The good, which you have 
 always been seeking, but which you have never found, 
 you shall immediately find by coming to Christ, taking 
 up your cross, and following him. if you do not give 
 up all that you have, ail that you have will be taken 
 from you. This is your only alternative. Choose you 
 this day, whether you will seek to save your life, and 
 lose it ; or voluntarily lose your life, that you may find it. 
 
 Finally, if men must give up all they have to be Christ- 
 ians, then it is (X. great thing to be a Christian. He is es- 
 sentially different from every sinner in the woi ld. He 
 exercises that pure, disinterested love, that no sinner is 
 willing to exercise, even to obtain eternal life. He is 
 more amiable, more excellent, more worthy ol the love 
 of God and man, than any totally selfish creature in the 
 universe. He now enjoys, and will for ever enjoy more 
 happiness, than any selfish heart can feel. He has the 
 
SERMON XVI. 
 
 273 
 
 witness in himself that he belongs to Christ, and is a 
 joint heir with him to all the blessedness-of the heaven- 
 ly world. Who, then, but must wish to be a Christian ? 
 Wlio, that is one, cannot know it ? And who, that is not, 
 cannot but know it ? 
 
SERMON XVII. 
 
 THE NATURE AND EFFECT OF DIVINE TEACHING. 
 
 JOHN, VI. 45. 
 
 h is written in the prophets^ And they shall be all taught of God. Ev- 
 ery man therefore, that hath heard, and hath learned of the Father, com- 
 eth unto me. 
 
 The mere outward means of religious instruction 
 have never had a saving effect upon the minds of men. 
 This has been verified in all ages, and in all nations of 
 the world. The works and providence of God are 
 proper means of religious instruction, which have been 
 afforded to all mankind ; but they have not received 
 much knowledge of divine things from them. In addi- 
 tion to these means of divine instruction, God gave the 
 Jews his word, his ordinances, his priests, and his ex- 
 traordinary prophets ; and yet, notwithstanding all 
 these means of light, when our Saviour appeared among 
 them, he found them enveloped in gross darkness. 
 Though he referred them to plain prophecies respect- 
 ing himself; yet they could not discover his charac- 
 ter, nor perceive his divine mission. And though he 
 plainly told them that he came into the world to save 
 sinners, yet they could not be persuaded to come to 
 him, and rely upon him for salvation. This he knew 
 was owing to their moral impotency, which flowed from 
 their moral depravity, and therefore he said unto them, 
 “No man can come unto me except the Father which 
 hath sent me draw him.” But at the same time, he in- 
 formed them, in the words of the text, that God could 
 make them able and wiliina: to come to him for life. 
 “ It is written in the prophets, and they shall be all 
 taught of God. Every man therefore, that hath heard, 
 
SERMON XVri. 
 
 275 
 
 and liatli learned of the Father cometh unto me.” — 
 These words lead us to consider two things. 
 
 I. How God teaches men; and, 
 
 IL Why those whom he teaches come to Christ. 
 
 1. Let us consider how God teaches men. The in- 
 spired writer evidently supposes, that God teaches in 
 a manner different from all other teachers. The works 
 of God and the creatures of God may be said to teach, 
 but yet they do not teach like God himself. He has a 
 peculiar w ay of teaching, W'hich is superiour to all oth- 
 er teaching. To be taught of God is something very 
 different from being taught of men. ^^o Christ intimat- 
 ed to Peter, when he acknowledged his divinity. 
 “ Flesh and blood hath not revealed it unlo tliee. but 
 my Father wdiich is in heaven.” The question, tlien 
 which still lies before us is, Hoav does God himself 
 teach mankind.^ To this i answ'er, 
 
 1. He teaches them, by bringing divine and invisible 
 objects near to them. Men have the power of dcscrib- 
 but not oi presenting divine and spiritual objects to 
 the mind. Men are naturally disposed to put these ob- 
 jects far aw ay out of their sight. If they think of God 
 and of invisible and eternal realities, they do not real- 
 ize their relation to them, and connection with them; 
 but view^ them as objects at a great distance, w ith w hich 
 they have little, or no concern. But w hen God teaches 
 men concerning himself, he draws near to them, and 
 draws them near to himself^ so that they cannot help 
 realizing his being and presence. And w hen he teach- 
 es them concerning things unseen and eternal, he 
 makes them realize, that there is such a place as heav- 
 en, and such a place as hell, and that they stand upon 
 the verge of eternity, and know not how' soon they 
 may be called into it. Men may describe the divine 
 perfections, but God can shew them to sinners. He 
 can bring liis pow er, his wisdom, his justice, his sover- 
 eignty, atid his mercy so near to them, as to make them 
 feel their reality and weight from day to day and from 
 w eek to w eek. Men may describe the righteousness, 
 holin ess, and goodness of the divine kuv. But God 
 
276 
 
 SERMON XVn. 
 
 can bring it home to the conscience, and cause sinners 
 to realize the infinite weight and' authority of its awful 
 sanctions. He can make them sensible, that it is a liv- 
 ing law of the everliving God, which never has been re- 
 pealed, or abated, but stands in full force, and clothed 
 with all the authority of the supreme sovereign of the 
 universe. Men can describe the vanity of the world, 
 and all its enjoyments. But God can shew sinners the 
 world just as it is, in comparison with the great objects 
 of eternity, and cause them to realize, that it is vanity 
 of vanities, and lighter than a feather in contrast with 
 eternity. Men can describe the heart and lives of sin- 
 ners, but God can turn their attention inward, and 
 make them see their hearts and lives in all their crim- 
 inality and ill desert. They naturally overlook them- 
 selves, and are strangers to their hearts, and the nature 
 of their conduct. But when God teaches them, he 
 makes them realize the corruption of their hearts and 
 the criminality of their lives. 
 
 2. God teaches men, by operating upon their minds 
 as well as by bringing divine objects near to their view. 
 He does both these things at once. While he brings 
 divine objects near, he opens all the powers and facul- 
 ties of their minds to attend to them. He opens tlieir 
 understanding to perceive clearly the truths and ob- 
 jects he presents to their view. As he opened the un- 
 derstanding of the two disciples to understand Christ’s 
 teaching, so he opens the understandings of sinners, 
 whom he teaches the truth concerning his own char- 
 acter, law, and goverment. He makes them under- 
 stand what he has said concerning himself, and con- 
 cerning themselves, in his word. Pie causes them to 
 realize that he is what he has said he is, and that they 
 are what he has said they are. That he is just in re- 
 quiring them to love and serve him, and that they are 
 guilty in refusing to love and serve him; that they 
 stand condemned by the law they have broken, and 
 are constantly exposed to deserved destruction. Pie 
 opens their understanding to perceive the tidl meaning 
 of these great and solemn truths, which they had often 
 
SERMON XVIL 
 
 277 
 
 iiean], but never clearly iiudcrslood and regarded. 
 He not only enlightens their understanding, but awak- 
 ens their conscience to do its otiice, and teaches them 
 what is right and what is wrong, w hat is duty and w hat 
 is sin. He takes away the mists and clouds, which 
 their corrupt heart had thrown ov er tiieir conscience, 
 and makes it speak witli authority, in approving and 
 condemnino; according to trinh. Thus he awakened 
 tiie conscience of the malefactor on tlie cross, who had 
 long remained stupid and blind to his own character 
 and condition. His conscience constrained him to feel 
 ar.d say, tliat he deserved both temporal and eternal 
 death. Those who had resisted the light and truth, 
 which Christ had exhibited before them, by his mira- 
 cles, and by his conversation and preaching, were 
 taught of God to see and feel their danger and guilt, 
 by a divine intiuence upon their understanding and 
 conscience. God awakened their conscience, which 
 condemned them for their aggravated guilt in crucify- 
 ing the Lord of glory, of whose person, character and 
 gracious design they had been voluntarily and crimi- 
 nally ignorant. After Paul had blindly and obstinately 
 i-esisted the knowledge of Christ and of himself, God 
 enlightened his understanding and aw akened his con- 
 sciejice, to know and teel the truth respecting Christ 
 and himself, which threw him into the gall of bitterness 
 and bonds of iniquity. But after God has thrown light 
 into the understanding, and conviction into the con- 
 science of sinners, he more etlectually teaches them, 
 by operating on tlieir heart. He has their heart in his 
 hand, and can turn it whethersoever he pleases. When 
 he teaches them savingly, he opens their heart to at- 
 tend to and receive divine truth, as he opened the heart 
 of Lydia. He gives them a wise and understanding 
 heart. He gives them a spiritual discerning of spirit- 
 ual things. He gives them a heart to know him. Or 
 as it is expressed in another place, he gives them eyes , 
 to see, ears to hear, and hearts to perceive. He takes 
 away a stony heart and gives tliem an heart of flesh. — 
 He who commanded the light to shine <^ut of darkness 
 
278 
 
 SERMON XVII. 
 
 at first, shines in tlijeir heart, to give them the light of 
 the knowledge of his own glory as it shines in the face 
 of Jesus Christ. The opening of the heart is the most 
 effectual method of teacliing sinners. When their heart 
 is opened, all their otlier powers will do their office, 
 and nothing is necessary for their further instruction, 
 but the exhibition of divine truth from time to time. — 
 When this is done, they hear and learn of the Father 
 all that is necessary to prepare and dispose them to 
 come to Christ. 1 now proceed to show, 
 
 11. Why those that are tauglit of God do come to 
 Christ. They always do come to him. The scripture 
 abounds with instances of such ]icrsons coming to 
 Clirist. The penitent and divinely taught malefactor 
 immediately cast his eye and his heart upon Clirist 
 and sincerelv embraced him as an all-suflicient Sa- 
 viour. The three thousand who were tauglit of God 
 on tlie day of pentecost cordially embraced their cru- 
 cified Redeemer. Cornelius, who had been taught of 
 God, was ready to receive Christ as soon as he was 
 preached to him. Paul, who had opposed and perse- 
 cuted him, trusted in him for salvation, as soon as he 
 was taught of God. Those who have been taught of ’ 
 God, have always been disposed to come to Christ 
 for salvation. The question now is, why do all such 
 persons come to Christ? There are several plain and 
 obvious reasons why they do this. 
 
 1. Because they see their need of Christ. God teach- 
 es them their guilt and danger. He makes them see 
 that they are not only exposed to eternal destruction, 
 but justly deserve it : And this leads them to cry, “ God 
 be merciful to us sinners.” But by being taught their 
 own characters and the character of God, they are fully 
 convinced, that no merev can be found out of Christ. 
 God cannot be merciful to them in any other way than 
 that he has devised and revealed in the gospel, through 
 the atonement of Christ. Those who are not taught of 
 God, refuse to come to Christ, because they see no 
 need of coming to him for pardoning merev. They 
 trust in themselves, that they are rigliteous,^ and that 
 
SERMON xril. 
 
 279 
 
 Ihcii* righteousness is suflicient to entitle them to par- 
 don and acceptance with God. This is the represen- 
 tation, which Christ gives of those, who have not been 
 tauglit of God, nor seen the plague of their own hearts, 
 nor realized the sentence of condemnation, which God 
 has passed upon them. “ The whole need not a phy- 
 sician, but they that are sick.” Unrenewed and un- 
 taught sinners have neither seen God, nor his law, nor 
 their own hearts, nor their perishing condition, in a 
 true light. But those, who are taught of God, see all 
 these things, in a true light, and are fully convinced, 
 that salvation is to be found in Christ alone, and that 
 there is no other name under heaven given among 
 men, whereby they can be saved. They feel them- 
 selves shut up to the faith. The law' which they have 
 broken is a schoolmaster to bring them to Christ, that 
 they may be justified by faith. They cannot see how 
 it is morally possible, that God should be just, and 
 yet justity any but those who come to Christ, and be- 
 lieve in him for salvation. 
 
 2. Those who are taught of God come to Christ, 
 because they have become cordially reconciled to God 
 and w'ish to enjoy his favour. The great obstacle in 
 the way of merely awakened and convinced sinners 
 coming to Christ, is God himself. They are not wal- 
 ling to come to God penitently and submissively. 
 They have strong objections against his character, his 
 designs, his commands, and his terms of mercy. They 
 are not w illing that he should have mercy on w hom he 
 will have mercy, and require them to submit to his 
 sovereignty, as an indispensable condition of receiv- 
 ing them into his favour. But those who are savingly 
 taught of God are cordially reconciled to him, and 
 heartily give up all their objections against his perfec- 
 tions, his designs, his commands, and his terms of 
 mercy. All Impediments of this kind are entirely re- 
 moved. They have heard, and learned, and seen so 
 much of the Father, as to love him supremely and 
 submit to him unreservedly. They are so sensible of 
 their sinfulness and ill desert in the sight of God. that 
 
280 
 
 SERMON XVII. 
 
 they feel, that he has a just right to save, or destroy 
 them for ever. They can adopt the prayer of the pub- 
 lican, “ God be merciful to me a sinner.” They are 
 willing to return to God, whether he be willing to re- 
 ceive them, or not. dTey are reconciled to him, whe- 
 ther he be reconciled to them, or not. They feel to- 
 wards God and themselves, as the prodigal son felt 
 towards his father and himself. When he was taught 
 of God, “ he said to himself, how many hired servants 
 of my father have bread enough and to spare, and I 
 perish with hunger! 1 will arise and go to my father, 
 and 1 will say unto him, father, I have sinned against 
 heaven, and before thee, and am no more worthy to 
 be called thy son : make me as one of thy hired ser- 
 vants. And he arose, and came to his father.” He 
 was so fully convinced of his father’s rectitude, and of 
 his own ill-desert, that he could lay no claim upon his 
 pardoning mercy, and could not ask his father to re- 
 store him fully to his favour. So those who have been 
 taught of God, are willing to return to him, and ar- 
 dently desire his forgiving grace, w^hile they renounce 
 all claims to it, and acknowledge that they may be 
 '.justly denied. Here the similitude fails; for the pro- 
 digal had no mediator ; but those who are taught of 
 God and are reconciled to him, have a mediator, and 
 therefore may submissively ask to be completely re- 
 stored to the forfeited favour of their injured Sovereign, 
 for the sake of Christ who has died for them, though 
 not for their own sake. And being cordially reconciled 
 to God the Father, they are willing to come to Christ, 
 and rely upon his mediation and atonement, as the 
 sole ground of their complete restoration to the divine 
 favour. Besides, 
 
 3. Those who are taught of God will come to Christ, 
 because Christ himself appears supremely amiable and 
 precious. They have seen so much of God, and are 
 so sincerely reconciled to him, that they are prepared 
 to view Christ as the brightness of his Father’s glory, 
 and the express image of his person. Christ’s love to 
 his Father, to his law and government, and to perish- 
 
SERMON XVII. 
 
 281 
 
 mg sinners, readers him the chiefest among ten thou- 
 sand, and altogether lovely in their view. His difino 
 and human excellencies and his mediatorial offices all 
 concur, to unite them to him, as the branches are 
 united to the vine. The teaching of the Father, by 
 liis effectual operations upon their understandings, 
 their consciences, and hearts, draws them to Christ, 
 according to his own representation ; “ I'lio man can 
 come to me, except the Father, which sent me, draw 
 him.” The Father draws those whom he has taught, 
 in the day of his power, by making them willing to come 
 to Christ. They are drawn, not by constraint, but by 
 the cords of love. Their understandings, their con- 
 sciences, and their hearts are opened to see the truth 
 and feel the force of the Apostle's declarations in the 
 .8d of Romans, concerning the necessity and proprie- 
 ty of sinners coming to Christ for pardon and salvation. 
 “ Now w e know that wdiaj things soever the law saith, 
 it saith to them who are under the law' : that every 
 mouth may be stopped, and all the w orld become guil- 
 ty before God. Therefore by the deeds of the law 
 there shall no tlesh be justified in his sight, for by the 
 law is the knowledge of sin. But now the righteous- 
 ness of God without the law is manifested — even the 
 righteousness of God which is by faith of Jesus Christ 
 unto all, and upon all them that believe. Being justi- 
 fied freely by his grace, through the redemption that 
 is in Jesus Christ; whom God has set forth to be a 
 propitiation, through faith in his blood, to declare his 
 righteousness for the remission of sin — that he might 
 be just, and the justifier of him which believeth in 
 Christ.” Those who are taught of God, see the truth 
 of w hat the Apostle here says of their just condemna- 
 tion by the law, of the necessity of Christ's atonement 
 and of the propriety of their coming to him, and be- 
 lieving in his atonement, in order to obtain pardon and 
 acceptance in the sight of God. In this view of God, 
 of Christ, and of themselves they freely and joyfully 
 come to Christ, being heavy laden with guilt, that 
 they may find rest to their souls in the favour of God. 
 
282 
 
 SERMOX XVlI. 
 
 IMPROVEMEXT. 
 
 ]. If. God teaches men in the manner which has been 
 described; then his special grace is irresistable. It is 
 certainly grace in God to teach sinners what they are 
 unwilling to know, and what they must know in order 
 to be saved. This is teaching them what men and 
 means cannot teach them, and what God teaches some, 
 and not all. It is, therefore, not only grace, but spe- 
 cial grace. And the manner in which God teaches 
 some in distinction from others, shows that his special 
 grace is irresistable. When he teaches by men and 
 means only, which is his common w'ay of teaching all 
 w ithout exception, sinners can and do resist his com- 
 mon grace. The old w'orld resisted his grace, which 
 led him to say, “my spirit shall not always strive with 
 man.-’ Isaiah says of the impenitent Israelites in the 
 wilderness, with w'hom God used the most powerful 
 external means of instruction, “ But they rebelled, and 
 vexed his holy spirit.” And Stephen says to unbeliev- 
 ing and impenitent sinners, who had been externally 
 taught by Christ and by himself, “ye stidhiecked, and 
 uncircumcised in heart, ye do always resist the Holy 
 Ghost: as your fathers did, so do ye.” Those, whom 
 God teaches only by his word and providence, univer- 
 sally resist his common grace. But w hen he teaches 
 them, by operating internally upon their understand- 
 ings, hearts, and consciences, they cannot resist his 
 special grace, which takes away the sole ground and 
 cause of resistance. This special operation slays the 
 enmity of their hearts, and tills them with holy, bene- 
 volent adections. It makes them w illing, in the day of 
 his pow'er, to be reconciled and submissive to his w ill, 
 and to the terms of life, proposed in the gospel. They 
 ixvQ persuaded, not compelled, to come to Christ for sal- 
 vation. Tliose, who disbelieve and deny the doctrine 
 of special grace in the conversion of sinners, disbelieve 
 and deny it, upon the supposition, that it is of the na- 
 ture of compulsion, and inconsistent with the freedom 
 and choice of the converted. But making men w illing 
 
SERMON XV n. 
 
 283 
 
 cannot be inconsistent with their freely willing and 
 choosing. The irresistable grace of God is irresista- 
 ble, only because the subjects of it have no will, no 
 desire, or inclination, to resist it. This irresistable 
 grace, which makes men love and obey God, he con- 
 tinually exercises towards thern^ from the moment they 
 are converted, until they reach the kingdom of glory. 
 Hence says the Apostle, “ whom God predestinates, 
 them he also calls; and whom he calls, them he also 
 justifies; and whom he justifies, them he also glorifies.” 
 It is entirely owing to the special, and irresistable 
 grace of God, that some are saved, while others are 
 lost. God does something different for those that are 
 saved, from what he does for those that are lost. He 
 makes some willing to come to Christ for salvation, 
 but not others ; and those whom he does not make wil- 
 ling to come to Christ for salvation, remain unwilling 
 and freely reject the counsel of God to their own de- 
 struction, 
 
 2. If men are taught of God in the manner that has 
 been described ; then repentance towards God is al- 
 ways previous to faith in Christ. None will come to 
 Christ, until they are taught of God, to love him and 
 his law, and to condemn and loathe themselves for their 
 disaffection to his character, and disobedience to his 
 commands. Love to God and repentance of sin, not 
 only may be, but must be, before any can or will love 
 the Lord Jesus Christ in sincerity, and believe in him 
 for salvation. Repentance cannot be before love, nor 
 faith before love and repentance both. If this were not 
 true, there would be no necessity or occasion of their 
 being taught of the Father, in the manner that has 
 been mentioned, in order to their coming to Christ. 
 Our Saviour supposed, that none would come to him, 
 before they had been taught and learned of the Father, 
 his character and their own. And it is impossible to 
 see why any should come to Christ, before they have 
 learned by a divine, special influence on their hearts, 
 what God is and what they are. Before tliey have seen 
 and loved God, and seen and hated their own conduct, 
 
284 
 
 SERMOxV xvir. 
 
 they cannot see their need of Christ, nor the necessity 
 of renouncing self-dependence, and relying alone upon 
 Christ for pardon and acceptance vvilli God. 't hough 
 the views and exercises of sinners before their hearts 
 are changed, are often various ; some having a greater 
 sense of danger than of guilt, some having a greater 
 sense of guilt than of danger, and some continuing 
 fnuch longer in this state of bondage than others; yet 
 when their hearts are changed, their exercises are uni- 
 form in order, though they may not be sensible of that 
 order. They love God, hate sin, and believe in Christ. 
 This is the real order of their exercises. But some 
 may be more sensible of love to God at first. Some 
 may be more sensible of love to Christ at first. And 
 some may be more sensible of self-loathing and self- 
 condemnation for sin at first. This is easy to be ac- 
 counted for, because before their hearts were changed, 
 they had a speculative knowledge of God, a specula- 
 tive knowledge of sin, and a speculative knowledge 
 of Christ. As soon, therefore, as their hearts are 
 changed, they may instantly love God, and almost in- 
 stantly hate sin for being against God whom they love, 
 and almost as instantaneously love (dirist for condemn- 
 ing sin in the flesh, and making atonement for it. But 
 their minds may dwell more upon one of these objects, 
 than another, and consequently they may feel more 
 sensibly affected towards one, than towards another, 
 though really affected by each. It is by no means cer- 
 tain, that those who most sensibly exercise love to 
 God at first, do not hate sin, before they love Christ. 
 It is not certain, that those who most sensibly love 
 Christ at first, do not love God and hate sin, before 
 they love Christ. And it is not certain, that those who 
 most sensibly hate sin at first, do not love God before 
 they hate sin. Converts may be very sensible of the 
 various exercises of their hearts, without being sensi- 
 ble of the order and immediate connection of their ex- 
 ercises. The experience of Christians is no evidence^ 
 that love is not before repentance, and repentance be- 
 fore faith. This point must be determined by the na-, 
 
SERMON XVII. 
 
 \ 
 
 2Sb 
 
 hire of those exercises, and the representations of scrip- 
 ture. The nature of these exercises evidently requires 
 tliat love should be before repentance, and repentance 
 before faith. If vve look into the old testament, we 
 shall find repentance always placed before pardon, 
 through the sacrifices which typified Christ, in whom 
 true penitents virtually believed. And if we look into 
 the New Testament, we shall find repentance placed 
 before faith. Christ taught men to repent, and then 
 believe. xVnd Paul taught repentance towards God, 
 and faith in the Lord Jesus Christ. Whenever repent- 
 ance and faith are mentioned together, repentance is 
 mentioned before faith. Though some may consider 
 this as a matter of mere speculation, yet it is of great 
 importance to refute Antinomians, who place taith 
 before love and repentance, and consequently make all 
 the Christian graces, the fruit of an unholy and unre- 
 newed heart. 
 
 .3. If God teaches men in the manner that has been 
 described, before they come to Christ; then there is 
 more ground to hope, that those will be saved, who are 
 under his peculiar teaching, than that those will who 
 are not under it. When God himself begins to oper- 
 ate upon the understandings and consciences of sin- 
 ners, there is ground to hope, that he will continue to 
 operate, until he changes their hearts. It is true, that 
 God can teach partially, and leave those to perish in 
 their obstinacy, whose eyes are wide open, fie often 
 does enlighten the understanding and awaken the con- 
 science, without changing the heart. But when we see 
 sinners awakened and convinced, there is ground to 
 hope, that their awakenings and convictions will termi- 
 nate in conversion ; not indeed on account of any good- 
 ness in them, but because God has taken them into his 
 own hand, and is able to subdue their enmity, and rec- 
 oncile them to himself, and so draw them to Christ. — 
 Awakened and convinced sinners often imagine, that 
 they really seek and strive to come to Christ, but if this 
 were true, there would be no occasion of the Fathers 
 drawing them to Christ. They are so far from seeking 
 
286 
 
 SERMOiy XVII. 
 
 and striving to come to Christ, tliat they are seeking 
 and striving to be saved without him. And this is the 
 reason why they cannot come to Christ without being 
 drawn of the Father. This preparatory work of the 
 Father Ought to be distinguished from the preparatory 
 work of sinners. God prepares sinners to come to 
 Christ, but they never prepare themselves to come. — 
 Our Saviour himself says, they icill not come except 
 they be drawn. And no sinners know before they are 
 drawn, that they ever shall be drawn, for it depends 
 upon the sovereign pleasure of God, whether he will 
 draw them, or leave them to perish for ever. 
 
 4. It appears from the manner of God’s teaching sin- 
 ners, that his special teaching does not throw any diffi- 
 culty in the way of their coming to Christ. His pecu- 
 liar teaching does not throw any difficulty in the way 
 of their being saved, but directly tends to remove the 
 difficulty, which they throw in their own way, that is, 
 their unwillingness to come tp Christ. By his teaching, 
 he brings himself and divine things near to them, opens 
 their understandings to see them in all their weight and 
 importance, and awakens their conscience to feel their 
 obligations, to feel properly towards himself, towards 
 themselves, towards eternitv, and towards him, who 
 has brought life and immortality to light, and freely of- 
 fers to save them from the wrath to come. By teach- 
 ing them these things, he points out the way to eternal 
 file, without throwing any thing in the way of tlielr com- 
 ing. But you are now ready to ask, Is not this special 
 teaching special grace, without which we cannot come 
 to Christ.^ It is, indeed, special grace, without which 
 you ivill not come to Christ, but luith tchich, you will 
 come. And can that which makes you iviiling to come, 
 be any difficulty in the way of your coming? Special 
 grace does not give you any new power, but only a new 
 choice. Special grace shows you, that there is no ditfi- 
 culty in the way of your coming to Christ, but what 
 you make; and at the same time removes the very dif- 
 ficulty you do make. Your refusing to come to Christ 
 makes the only difficulty in the way of your coming; 
 
SERMOX XVII. 
 
 287 
 
 and special grace makes you willing, which removes 
 that difficulty. You choose to misunderstand and mis- 
 represent special grace, in order to make it a ground 
 of excuse for not coming to Christ. How absurd is it 
 lor you to say, we cannot realize the being and perfec- 
 tions of God, and the invisible things of the invisible 
 world, unless God enlightens you, when you are con- 
 scious you do not desire to be enlightened? Or to say 
 you cannot realize your obligation to approve of these 
 divine objects, when you are conscious, that you do not 
 desire to realize your obligations? Or to say you can- 
 not come to Christ, without being drawn, when you are 
 conscious that you are unwilling to come to him, and 
 even unwilling to be made willing? 
 
 5. If those whom God himself effiectually teaches by 
 his special grace, will come to Christ, then those 
 whom he docs not thus effectually teach, will not come 
 to Christ. All mere external instructions they can and 
 w ill resist. They wall be of no avail to draw' them one 
 step tow'ards Christ. All outward means often fail to 
 make sinners read the bible, which they have in their 
 hands, and which they have time and opportunity to 
 read. They prefer reading any other book, rather 
 than the bible ; or they choose not to read it at ail. — 
 Outwmrd means often fail of leading sinners to call up- 
 on God in secret or private, or of leading them to the 
 house of God, or disposing thqm to receive any 
 benefit from it, if they do come. All outward means 
 have abvays failed of drawing sinners to Christ, so long 
 
 as Goil withheld the teachings of his special grace. 
 
 What a variety of external means w’as used with the 
 sinnei's in Zion. They had line upon line, and precept 
 upon precept, but instead of bringing forth grapes, they 
 brought forth wild grapes. Wlmt a variety of means 
 are now using w ith sinners every where, but they pro- 
 duce no salutary effect, only when and where God is 
 pleased to instruct them himself. How easy it is for 
 God to destroy sinners. It is only to afford' them 
 iernnl teacliing, and deiiy them infernal And he has 
 a perfect I'ight to deny them internal teaching. He is 
 
288 
 
 SERMON XVH, 
 
 under no obligation to take them into bis own hand, to 
 enlighten their understanding, or awaken their con- 
 science, or to soften their hearts. It is only tor him to 
 let them alone, and they will certainly destroy them- 
 selves. Has not God long let them alone, and have 
 they not long remained untaught, though they have seen 
 the hand of God in his providence, and heard his 
 voice in his word ? Has not a spirit of slumber seized 
 their minds, and do they not grope in darkness at noon- 
 day ? They know not at what they stumble. Their 
 feet stand on slippery places, and every thing within 
 them, and without them, is constantly pushing them on to 
 the gulph of destruction. While God is letting them 
 alone, their situation is grow ing more and more dan- 
 gerous every day. And they and others may despair 
 of the efficacy of all external means alone, to awaken, 
 convince, or convert them. These they have resisted, 
 and w ill continue to resist, unless God, by his special 
 grace, removes their resistance. 
 
 6. This subject affords ground of hope, that some 
 wffio are now in the path to ruin, will be sooner or later 
 taught of God, and drawn to Christ. God is able to 
 awaken the most stupid, to convince the most hardened, 
 and make the most obstinate willing to come to Christ. 
 The father has promised to do this for all whom he 
 has given to his Son, and his Son places full confidence 
 in the faithfulness of his Father. Hence he says, “all 
 that the Father hath given me, shall come tome.” If 
 there be any here, whom God has given to Christ, and 
 whom he has not savingly taught, these he w ill take 
 into his own hand, and effectually teach them the 
 straight and narrow wmy to eternal life. He has hi- 
 therto delayed to do this, for wise and good reasons ; 
 either because he is w'aiting to make a more signal 
 display of his almighty and sovereign grace, till they 
 arrive at the brink of destruction ; or because he is 
 waiting to be inquired of by his friends, to take away 
 the hard, stoney, stubborn hearts of his enemies. 
 Those therefore, who have been taught of God, have 
 great encouragement to cry sincerely and mightily t^ 
 
V 
 
 289 
 
 SERMON XVII. 
 
 him, to arise and plead his own cause, and have mer- 
 cy upon those, who are abusing his mercy, and filling 
 up the measure of their sins, and ripening themselves 
 for ruin. You have a right to the promises of God. It 
 is written in the prophets, “ and they shall be all taught 
 of God that is, all the elect. And it is written in 
 the psalms. “ The Lord said unto my Lord, sit thou 
 at my right hand, until I make thine enemies thy foot- 
 stool.’^ 
 
 .37 
 
I 
 
 SERMON XVIII. 
 
 THE PECULIAR SPIRIT OF CHRISTIANS. 
 
 I. CORINTHIANS ii. 12. 
 
 JVoTip roe have received, not the spirit of the world, but the spirit 
 which is of God; that we might k7iow the things that are freely given to 
 us of God. 
 
 It seems to be generally supposed, that experimen- 
 tal religion is something very mysterious and unintel- 
 ligible. There was a sect of Christians in the third 
 century who called themselves Mysticks. They main- 
 tained, that the bible is a mystical book, and ought 
 to be understood and explained in a mystical., and not 
 in a literal sense. This opinion has never since been 
 entirely exploded. The serious and devout William 
 Law, who wrote excellently on Christian perfection, 
 and several other subjects, finally died a Mystick. 
 There is something of a mystical nature to be dis- 
 covered in many of the old divines, who wrote upon 
 experimental religion, under the title of the mystery 
 of godliness, and the mystery of sanctification. Even 
 now we often meet with the phrases, the mysteries of 
 the gospel, the mysteries of religion, and the mysteries 
 of our holy religion. The phrases sound so scripiu- 
 rally, that they are generally well received, though 
 seldom understood. And it must be allowed, that the 
 sacred writers use so many figures, metaphors, simili- 
 tudes, and parables, that it does seem at first view, 
 as though the doctrines and spirit of the gospel were 
 in some measure mystical. At least, this idea seems 
 to be suggested by the Apostle’s mode of speaking in 
 the text. “ Now we have received, not the spirit ol 
 the world, but the spirit which is of God ; that we 
 
SERMON XVIII. ' 
 
 291 
 
 know the tilings that are freely given to us of 
 God.*’ The plain import of these words is, 
 
 That God has given Christians a peculiar spirit, by 
 which they have a peculiar knowledge of divine things. 
 
 1 siiall endeavour to describe, 
 
 1. The peculiar spirit which God has given to Chris- 
 tians ; and, 
 
 tl. Show tliat (ids peculiar syiirit does give them a 
 peculiar knowledge of divine things. 
 
 1. 1 am to describe the peculiar spirit which God 
 has given to cliristians. 
 
 By a spirit peculiar to Christians is meant a spirit, 
 Wiiicli no other men possess. This is evidently what 
 the Apostle means by saying, “ now we have received, 
 not the spirit of the world, but the spirit which is of 
 God.” God has given Christians a spirit, which he has ‘ 
 not given to the world, and which is directly opposite 
 to the spirit of the world. If, then, we can ascertain 
 what the spirit of the world is, we may ascertain what 
 the spirit of God is, wdiich he has given to Christians. 
 The spii'it of the world is that spirit, w hich is common 
 to mankind in general, and which governs all their 
 conduct so long as they continue in a state of nature. 
 It is the spirit of tlie prince of the power of the air. 
 Or to speak in plainer terms, it is a selfish spirit, which 
 leads men to seek their owm private, separate interest, 
 in opposition to the glory of God and the general good 
 of the universe. Seliishness reigns in the hearts of the 
 men of the world, and is the essence of all the moral 
 evil that overspreads the earth. But the apostle tells 
 us, tliat God has given Christians a spirit, which is dia- 
 metrically opposite to the spirit of the world ; and this 
 must certainly be the spirit of benevolence. There are 
 but two kinds of moral exercises, which are diametri- 
 cally opposite to each other, in moral beings. These 
 are benevolent and selfish exercises. They all possess 
 either a spirit of benevolence, or a spirit of selfishness, 
 and are either holy,' or unholy, accordingly as they 
 possess the one, or the other of these essentially dif- 
 ferent exercises of heart. And if we now searcli the 
 
 .1 
 
292 
 
 SERMON XVIII. 
 
 scriptures, we shall find, that the spirit which God 
 giv es, when he renews and sanctifies men, is the spirit 
 of benevolence, which is the moral image of the Deity. 
 Our Saviour says, “ except a man he born again, he 
 cannot see the kingdom of God.” And the reason is, 
 “ that which is born of the flesh is flesh ; and that which 
 is born of the spirit is spirit^’’ And that spirit, which 
 is the fruit of the spirit is love. So says the apostle 
 John. “ Love is of God, and every one that loveth is 
 born of GocV' When God regenerates any person, he 
 sheds abroad his love in his heart. He gives him an 
 heart after his own heart, which is an heart of love. 
 When God foretold his purpose of renewing the hearts 
 of his people in Babylon, who were pining away in 
 their iniquities, he promised to give them a new, ten- 
 der, benevolent heart. new heart w ill I give you, 
 and a new spirit w'ill 1 put wfithin you : and I will take 
 away the stony heart out of your flesh, and I wall give 
 you an heart of flesh. And I will put my spirit within 
 you.” When God renews men in the spirit of their 
 minds, he forms their hearts after his own moral image ; 
 and his own moral image is love.) which comprises all 
 his moral perfections. The spirit which is of God, is 
 a Godlike spirit, or a spirit of pure, disinterested love; 
 w'hich is the essence of all virtue or moral excellence, 
 and which is perfectly opposed to the spirit of the 
 world. This spirit of universal benevolence, is so pe- 
 culiar to Christians, that the least spark of it is never 
 found in the hearts of sinners, who love themselves 
 solely and supremely. I now proceed to show, 
 
 11. That this peculiar spirit which Christians receive 
 from God, gives them a peculiar knowledge of spirit- 
 ual and divine things. This the Apostle expressly as- 
 serts in the text. “Now we have received, not the 
 spirit of the world, but the spirit wdiich is of God; 
 that we might know the things that are freely given to 
 us of God.” To illustrate the truth of this divine de- 
 claration, it may be observed, 
 
 1. That the spirit of peculiar divine love, which 
 Christians receive from God, removes that ignorance 
 
6ERM0N XVIII. 
 
 293 
 
 of spiritual and divine things, which is peculiar to sin- 
 ners. The hihle every where represents sinners as 
 deaf, and blind, and ignorant, in regard to every thing 
 of a spiritual and divine nature. Moses says that sin- 
 ners in his day, had not eyes to see, nor ears to hear, 
 nor hearts to perceive the displays of God's wisdom, 
 power, and goodness towards his people. Solomon 
 says, “the way of the wicked is as darkness: they 
 know not at what they stumble.” And Paul represents 
 sinners, “as having their understanding darkened, be- 
 ing alienated from the life of God through the ignorance 
 that is in them, because of the blindness of their hearth 
 It appears from these passages ot scripture, that the 
 peculiar ignorance of sinners, in respect to spiritual 
 and divine objects, arises altogether from the depra- 
 vity of their hearts, which darkens and blinds their un- 
 derstandings. But if this be true, then the peculiar 
 spirit of pure benevolence, which Christians have re- 
 ceived from God, must remove from their minds all 
 that ignorance of divine things, which is peculiar to 
 sinners. Pure benevolence must necessarily take 
 away from Christians their former ignorance, which 
 arose from selfishness. As the removal of scales from 
 a blind man’s eyes, w'ill remove all the blindness, w hich 
 arose from those scales; so the giving to Christians a 
 spirit of benevolence, must certafinly remove all that 
 blindness or ignorance, which arose from their former 
 selfishness. If selfishness produces a certain kind of 
 ignorance of spiritual things, then benevolence must 
 remove that certain kind of ignorance, by producing 
 a certain kind of knowledge of the same divine objects. 
 And thus the apostle sets the peculiar knowledge, 
 which Christians have of spiritual things, in direct con- 
 trast with the peculiar ignorance of sinners. “ But the 
 natural man receiveth not the things of the spirit of 
 God : for they are foolishness unto him ; neither oan he 
 know them, because they are spiritually discerned. 
 But he that is judgeth all things.” As soon as 
 
 Christians receive that spirit of henev^olence, which 
 cometh from God, they become sjnritual^ and as soon 
 
294 
 
 SERMON XVIII. 
 
 as they become spiritual, they discern those spiritual 
 things, which sinners cannot discern, because of the 
 blindness of their selfish hearts. That benevolence 
 in the minds of Christians, which removes selfishness, 
 at the same time removes the spiritual ignorance, 
 which flows from selfishness. This the apostle plain- 
 ly intimates in his second epistle to the Corinthians. 
 “ If our gospel be hid, it is hid to them that are lost : 
 in whom the God of this world hath blinded the minds 
 of them that believe not, lest the light of the glorious 
 gospel of Christ, who is the image of God, should 
 shine unto them.” But he subjoins, ‘‘God vvlio com- 
 manded the light to shine out of darkness, liath shined 
 in our hearts, to give the light of the knowledge of 
 the glory of God in the face of Jesus Christ.” Here 
 the apostle plainly declares, that when God shines in 
 the hearts of Christians, he removes that blindness or 
 ignorance, which is peculiar to those that are lost ; 
 and at the same time, gives them a peculiar knoivledge 
 of his own glory in the face of Jesus Christ. And he 
 expresses this idea more fully in tVie third chapter of 
 his second epistle to the Corinthians. Speaking of 
 the Israelites in the wilderness, he says, “ their minds 
 were blinded: for until this day remaineth the vail 
 iintaken away in the reading of the old testament — 
 and is still upon tliieir hearts: nevertheless, when it 
 shall turn to the Lord, the vail shall be taken away. 
 Now the Lord is that spirit : and where the spirit of the 
 Lord is, there is liberty. But we all with open face, 
 beholding as in a glass the glory of the Lord, are 
 changed into the same image, from glory to glory, 
 even as by the spirit of the Lord.” The spirit ot be- 
 nevolence never fails to remove that spirit of, selfish- 
 ness, from which all spiritual ignorance arises. 
 
 2. The way in which the' scripture represents God 
 as enlightening the ininds of men in the peculiar know- 
 ledge of himself, is by changing their hearts, or giving 
 them a pure, benevolent spirit. God directed' Jere- 
 miah to tell sinners in Israel: “ I will give them an 
 heart to know me.” As their ignorance of God arose 
 
SERMON XVIIl. 
 
 295 
 
 tVom the blindness of their hearts, so in order to re- 
 move that kind of ignorance, he determined to give 
 them a wise and understanding heart, or a spirit of 
 true benevolence. When i eter professed the true 
 knowledge of Christ, he answ ered and said unto him, 
 “ Blessed art thou, Simon Bar-iona ; tor flesh and blood 
 liath not revealed it unto thee, hut mj Father who is 
 in heaven.” God had converted Peter, and given him 
 a holy and benevolent heart to know him the only true 
 God, and Jesus Christ whom he liad sent, which pre- 
 pared him for eternal life. Paul says to the Christians 
 of Ephesus, ‘‘ye were sometimes darkness, but now’’ 
 ye are light in the Lord.” God had opened the eyes 
 of their understanding, and turned them from dark- 
 ness to light ; by giving them an heart to perceive the 
 beauty and glory of divine things. Tiie apostle Peter 
 conveys the same sentiment in wijat he says to Chris- 
 tians in general. “ But ye are a chosen generation, a 
 royal priesthood, an holy nation, a peculiar people, that 
 ye should shew forth the praises of him who hath 
 called you out ot darkness into his marvellous lights 
 And the apostle John writes to believers in the same 
 strain. “ But ye have an unction from the Holy one, 
 and ye know all things.''’ And again he says, “ beloved, 
 let us love one another: for love is of God, and every 
 one that lovcth is born of God, and knoweth God:' 
 These, and a great many other passages of scripture 
 of the same import, plainly teaches us, that the way 
 in which God teaclies Christians the peculiar know- 
 ledge of divine things, is by giving them his own spi- 
 rit, which is a spirit ot love, or pure benevolence. 
 This leads me to observe furthermore, 
 
 3. Tliat there is no other possible w'ay, by which 
 God can give Christians the peculiar or experimental 
 knowledge of himself and divine objects, but by 
 giving them his own spirit, or shedding abroad his 
 love in their hearts. He cannot convey this peculiar 
 spiritual knowledge of divine things to any of man- 
 kind. by mere inspiration He inspired Saul, but this 
 did not remove the blindness of his heart. He in- 
 
296 
 
 SERMON XVIII. 
 
 spired Balaam, but this did not remove the blindness 
 of his heart. He inspired Caiphas, but this did not 
 remove the blindness of his heart. And Paul supposes 
 a man may have the gift of prophecy, may understand 
 all mysteries and all speculative knowledge, and may 
 have a miraculous faith, sufficient to remove mountains, 
 and yet be totally destitute of the true love and know- 
 ledge of God. The reason of this is plain, because 
 inspiration has no tendency to change the heart, but 
 only to convey more speculative knowledge to the un- 
 derstanding. For the same reason, God cannot give 
 men the peculiar, spiritual knowledge of himself by 
 moral suasion, or the mere exhibition of divine truth. 
 If he should give them a clear, correct, and compre- 
 hensive know ledge of all the truths in the gospel ; this 
 alone would have no tendency to soften or subdue their 
 hard hearts, or make them kno\v w hat it is to be holy 
 as he is holy, and perfect as he is perfect. Nor can 
 he give them a spiritual discerning of 'spiritual things, 
 by mere convictions of guilt, fears of punishment, or 
 hopes of happiness. For there is no connection be- 
 tween the common effects of the common influence of 
 the divine spirit, and the peculiar, experimental know- 
 ledge of the divine beauty of divine objects. But 
 though God cannot give men this peculiar knowledge, 
 either by inspiration, or by moral suasion, or by mere 
 aw akenings and convictions ; yet there is one w ay and 
 only one in which he can give it, and that is, by giving 
 them his spirit ; or a benevolent heart. As soon as they 
 partake of, the divine nature, they immediately have 
 a peculiar, experimental knowledge of the things of 
 God. For, 
 
 In the first place, by exercising benevolence them- 
 selves, they knoiv how all benevolent beings feel. 
 They know how God feels, how^ Christ feels, how the 
 Holy spirit feels, how angels feel, how the spirits of 
 just men made perfect feel; and how all their fellow 
 Christians feel; who have drunk into the same spirit, 
 and exercised the same benevolent affections. So the 
 apostle argues before and in the text; “ For what man 
 
SERMON XYIII. 
 
 29 ? 
 
 knoweth the things of a man, save the spirit of a man 
 M'hich is in tiim ? Even so the things of God knoweth 
 no man, but the spirit of God. Now we have received, 
 not the spirit of the world, but the spirit which is of 
 God, that we inighQ’woic the things that are freely giv- 
 en unto us of God.” As one man knows what his ra- 
 tional faculties are, so he knows wdiat another man’s 
 rational faculties are ; or as one man knows what his 
 owm selfish feelings are, so he know^s what another 
 man’s selfish feelings are ; or as one man knows what 
 his own benevolent feelings are, so he knows what an- 
 other man’s benevolent feelings are. Just so says the 
 apostle, we who are Christians, and have received the 
 spirit which is God, know the things of God, that is, 
 w hat a benevolent spirit he possesses, and what a be- 
 nevolent spirit he has given unto us. As soon as God 
 gives Christians his spirit, he gives them the knowledge 
 of the holy exercises of his own heart ; and of the holy 
 exercises of all who possess his spirit. For the spirit 
 of benevolence is the same in God, in Christ, in angels, 
 and in men. Hence Christians are said “ to be re- 
 newed in knoidedge after the image of God.” And 
 w hen they are thus renewed, it is said, “ old things are 
 passed away, and all things are become new.” They 
 have a new experimental know ledge of God, and of all 
 holy beings, in respect to the moral beauty and excel- 
 lence of their characters. 
 
 In the second place, the peculiar spirit which they 
 have received from God, gives them a peculiar know- 
 ledge of the peculiar happiness of those who possess 
 the spirit of benevolence. Nothing produces such 
 pure, refined and exalted felicity, as holy love. The 
 supreme blessedness of heaven tlows from the mutual 
 love which reigns in the hearts of all its holy inhabi- 
 tants. This peculiar happiness Christians know by their 
 own experience, for they have actually enjoyed that 
 heavenly happiness which flow's from brotherly love. 
 So the apostle says, when speaking expressly upon 
 this subject. “ But as it is written, eye hath not seen, 
 nor car heard, neither liave entered into the heart of 
 38 
 
298 
 
 SERMOX xyilf. 
 
 man, the tilings which God hath prepared for them that 
 love him. But God hath revealed them to us by his spi- 
 rit.” And he adds, “we have received the spirit which 
 is of God, that ive might know the things which are freely 
 given to us of God.” Though no natural eye, or ear, 
 or heart, can perceive the things which God has prepa- 
 red for them that love him ; yet those who do love him, 
 know what he has prepared for them, because he has 
 given them his spirit of benevolence, that they might 
 know the spiritual blessedness laid up for them in 
 another world. Every Christian knows the nature of 
 the enjoyments of heaven, though he has never been 
 there. He knows that heavenly happiness arises from 
 the holy love that reigns in the hearts of holy beings. 
 The mutual benevolence of the heavenly inhabitants 
 difllises mutual joy and complacency through ail the 
 mansions of the blessed. All real Christians, who pos- 
 sess this pure benevolent spirit, must therefore know' 
 the nature of that happiness, and of those enjoyments 
 which God has prepared for them, and which they 
 shall receive when they shall take possession of the 
 inheritance of the saints in light. 
 
 Finally, the benevolent spirit which Christians have 
 received from God, necessarily gives them a peculiar 
 knoiuledge of the peculiar truths of the gospel. The 
 whole scheme of the gospel w'as devised and adopted 
 in benevolence, is carried on by benevolence, and will 
 be completed by benevolence. Benevolence, there- 
 fore, prepares Christians to understand it. Hence the 
 apostle exhorts them, “ to be rooted and grounded in 
 /ore, that they may be able to comprehend wnlh all saint# 
 what is the breadth, and length, and depth, and height ; 
 and to knoio the love of Christ, which passeth know- 
 ledge :” That is, the knowledge of those who are des- 
 titute of true benevolence. As all the doctrines, pre- 
 cepts, promises, and threatenings of the gospel, are 
 founded in love ; so none but Christians who are rooted 
 and grounded in /ore, can have a peculiar, spiritual 
 knowledge, not only of holy beings and holy enjoy- 
 ments. but of holy and divine truths. Benevolence is 
 
SERMON XVIII. 
 
 299 
 
 the key to unlock the most profound and difficult, and 
 important doctriijes of the gospel, and prepare the mind 
 to discern the beauty and consistency ol them. These 
 are all easy, says Solomon, to tliem who understamL or 
 who have a spiritual discerning of spiritual things, 
 which hows from a wise, a benevolent, and understand- 
 ing heart. 
 
 IMPROVEMENT. 
 
 1. If the peculiar knowledge, w hich Christians have 
 of God and of divine things, arises from benevolence; 
 then there is nothi.ng mysterious in experimental rcligiom 
 Many seem to think, that there is something mysterious 
 in experimental religion, and that those who have ex- 
 perienced religion, understand something mysterious, 
 w hich tliose who are in a state of unrenewed nature, 
 have not natural faculties to understand. There are 
 but two real mysteries in tlie gospel, and those are the 
 doctrine of the blessed trinity, and the' doctrine of the 
 incarnation of Christ. These are strict and proper 
 mysteries, which no created being is capable of un- 
 derstanding, and which Christians are no more capa- 
 ble of understanding, than any. other men. }3ut thercv 
 are no other doctrines of the gospel, which are myste- 
 rious, and incomprehensible by mankind. Though it 
 be more dilFicult to gain a speculative knowledge of 
 some doctrines of the gospel, than ol’ others; yet sin- 
 ners are as capable ol gaining a speculative know ledge 
 of the difficult doctrines of the gospel, as Christians. 
 The spirit w hich they have received from God has 
 given them no new^ natural powers, and no new^ specu- 
 lative knowledge of the gospel. It has only given 
 them an experimental knowledge of God and divine 
 objects, which arises entirely from their benevolent 
 hearts. They know' nothing about religion but what 
 any sinners might know, if their hearts were right. 
 It is true, they are regenerated ; but regeneration con^- 
 sists in love; they are sanctified; but sanctification 
 consists in love : they have a new lieart ; but a new 
 
•309 
 
 SERMON XVIII. 
 
 heart consists.in love ; they have new knowledge ; hut 
 their new knowledge consists in love ; they have new 
 joys, new hopes, new peace; but all these arise from 
 love. They have experienced no other change, but a 
 change from sin to holiness, or from selfishness to be- 
 nevolence. They see no objects but what they have 
 seen before, and understand no truths but w hat they 
 understood before. There is nothing more n1y3teriou& 
 in loving God, than in hating him, or in loving divine 
 objects, than in liating them ; or in being united to God, 
 than in being alienated from him ; or in being led by 
 the spirit of God, than being led by the spirit that 
 worketh in the children of disobedience. The men of 
 the w orld love to hear experimental religion represent- 
 ed as mysterious, because they are ready to conclude 
 that they are excusable for not understanding what is 
 mysterious, and beyond their pow^er to understand, and 
 for not being and doing w hat they are told is a mystery, 
 and beyond their power to know^, to be, and to do, until 
 they experience a supernatural and mysterious change. 
 There is no mystery at all in experimental religion. 
 This clearly appears from the single consideration, 
 that all that is contained in it,, may be explained in- 
 telligibly to the meanest capacity. Ail the essential 
 doctrines of the gospel may be explained, and all the 
 duties of the gospel may be explained, and love to 
 these doctrines and these duties may be explained ; 
 but if they were mysterious, they could not be explain- 
 ed; for no real mystery can be explained. All that 
 the scripture means by Christians being born again; 
 being called out of darkness into marvellous light, 
 being made new creatures, being led by the spirit, 
 being spiritually minded, walking in the spirit, having 
 their conversation in heaven, and enjoying communion 
 with God, may be clearly explained, and understood 
 by those who perfectly hate all spiritual and divine ob- 
 jects. x\ sinner can understand how a Christian feels, 
 as well as an holy angel can understand how a sinner 
 feels. Though an angel never experienced selfishness^ 
 yet he knows enough about it to hate it ; and though a 
 
SERMON XVIII. 
 
 301 
 
 sinner never experienced holiness, yet he knows enough 
 about it to hate it. Though sinners never had that love 
 to God, in which experimental religion consists ; yet 
 they know enough about it to hate it. They sometimes 
 are ready to think and say, that if they only himv uhat 
 experimental religion was, tliey would lo\e and prac- 
 tise it. But when it is clearly and intelligibly explain- 
 ed to them, it never fails to excite the enmity of their 
 carnal mind against it. Let the experimental exercise 
 of supreme love to God be intelligibly and correctly 
 explained to them, and they will oppose it with all 
 their hearts. Supreme love to God implies loving him 
 more than any other and all other objects, and being 
 willing to give up any other, and all other objects for the 
 sake of promoting his glory. So our Saviour explain- 
 ed supreme love to God, and taught his disciples to 
 give up father, or mother, brother, or sister, houses, or 
 lands, natural life, or eternal life, for the honour of 
 God and the interests of his kingdom. L pon which 
 one exclaimed, “Who then can be saved!” All expe- 
 rimental religion consists in just such disinterested be- 
 nevolence. And is this a mystery w Inch sinners cannot 
 understand.^ By no means: they can full) urnlersiand 
 and oppose it. All the religion w liich the gospel re- 
 quires, is a reasotiable service^ ought to be represent- 
 ed in a plain and intelligible manner. 
 
 2. If the peculiar knowledge and views wTich Chris- 
 tians have of divine things, arise from benevolence: 
 then there is no superstition, or enthusiasm in vital 
 piety, or experimental religion. The enemies of the 
 gospel often represent all pious and devout Christians, 
 as either superstitious, or enthusiastick. If they are 
 very strict, in avoiding all appearancesof evil, in con- 
 demning all sinful practices, and in discharging all the 
 private and publick duties of devotion, they are apt 
 to call them superstitious. Or if they are very zeal- 
 ous in maintaining and defending the doctrines of the 
 gospel, in promoting the cause of religion, and in op- 
 posingall religious errours and delusions, they are apt 
 to call them zealots and enthusiasts. But though pi- 
 
302 
 
 SERMON' XVIIl. 
 
 ous and devout cbristians may sometimes be supersti- 
 tious, and some times eiithusiastick; yet tlieirvital piety, 
 or experimental religion, does not consist in either su- 
 perstition or enthusiasm, but in pure benevolence, 
 which leads those who possess it, to hate and ojipose 
 all superstition and enthusiasm. This will appear, if 
 we only consider in w hat either superstition or enthu- 
 siasm consists. Superstition consists in imafrinarif 
 fears of signs, omens, or the power and intluence of 
 some -invisible evil spirits. The Athenians w ere too 
 superstitious ; they were afraid of bad signs, ill omens, 
 and the pow^er^of iuferiour false gods; and used a great 
 many unlawful and absurd means to escape imagina- 
 ry dangers. And all heathen nations are still too su- 
 perstitious, and are all their life-time in bondage, 
 through imaginary fears. Nor are multitudes in a Chris- 
 tian land free from sucli superstition. But pure bene- 
 volence is the most perfect and infallible antidote 
 against superstition. The supreme love of God, takes 
 away the fear of man, the fear of the great adversary, 
 and the fear of every iuferiour, malignant spirit. While 
 Christians supremely love, and entirely trust in God, 
 they fear nothing but disobedience. They are not 
 anxious to know' what future good or evil awaits them; 
 because they believe that God governs all things, and 
 will cause all things to w ork together for their good. 
 Enthusiasm consists in a zeal not according to know- 
 ledge, which disposes men to form a false estimate of 
 things, and to pursue less important^ instead of more im- 
 portant objects. Some are enthuslastlcaliy engaged in 
 pursuing visionary schemes of wealth, some in pursu- 
 ing'schcmes of knowledge, some in pursuing visionary 
 schemes of ambition, some in pursuing visionary 
 schemes of religion, and some in zealously practising 
 one religions duty, to the neglect of other and more 
 important duties. There area vast many kinds and 
 shades of enthusiasm. But piety or experimental re- 
 ligion, which tiovvs from that pure spirit ot benevolence, 
 that Christians have received from God, never leads 
 them into false zeal or enthusiasm; but directly tends 
 
SERMON XVriI. 
 
 303 
 
 to lead them to a true estimate of duties and ol>jec<s, 
 and to pursue each according to their relative magni- 
 tude and importance. Of all men in tlie world true 
 Christians are the freeest from both superstition and 
 enthusiasm; though, at the same time, they possess the 
 purest, the warmest, and most persevering zeal in 
 doing w hat is riglit, in shunning w hat is w rong, and in 
 opposing what is evil. 
 
 3. if the peculiar knowledge, which Christians 
 have of divine things, arises from a spirit of benevo- 
 lence; then they who are real Christians nmy know 
 that they are such. The spirit which they have re- 
 ceived from God, bears witness with their spirit, that 
 they are the children ofGod. So the apostle reasons in 
 the eighth of' Romans. “As many as are led by the 
 spirit of God, they are the sons of God. For ye have 
 not received tlie spirit of bondage again to fear; but 
 ye have received the spirit of adoption, whereby we 
 cry Abba, Father. The spii it itself beareth witness 
 w ith our spirit, that we are the children of God. And 
 if children, then heirs; heirs of God, and joint lieirs 
 with Christ.” The primitive Christians knew^ that they 
 were children of God, because they had received the 
 spirit of God, which was tlie spirit of adoption. All 
 Christians at this day have the same spirit of adoption, 
 which gives them the same evidence of being the chil- 
 dren of God. The spirit of adoption is essentially dif- 
 ferent from the spi.it of the world, and produces es- 
 .sentially different eifects, by which it may be distin- 
 guished from tlie spirit of the world. Tlie spirit of 
 the w orld is a spirit of selfishness, which disposes men 
 to love the world, and the men of the world ; but the 
 spirit which is of God is a spirit of benevolence, 
 wliich leads men to love God, and the children of God. 
 Tlie apostle John says, “ we know that w e have passed 
 from death unto life, because we love the brethren.” 
 The love w Inch all true Christians have to the friends 
 of C?od, is an infallible evidence of their having receiv- 
 ed the grace of God in truth, w hether they attend to 
 and distinguish this evidence, or not. They have the 
 
I 
 
 SERMON XVIII. ^ 
 
 witness in themselves, and ought to see it, and praise 
 God tor it. And were it not for some remaining sel- 
 fish miection, everj true Christian would know that he 
 IS so. 
 
 ^ spirit \^nich Christians have received from 
 
 'God, gives them a peculiar knowledge of God and of 
 di\ine truths and objects; then they may always be 
 able to give a reason of the hope" that is in them. 
 Though they are not able to exhibit all the external 
 evidences in favour of the divinityof the gospel; yet 
 they are able to tell what internal impressions and ef- 
 fects the great truths of the gospel have produced in 
 their minds. The reason of their hope is not a know- 
 ledge of any wew’ truths contained in the gospel; but it 
 is a hdief and love of those truths whicli they had 
 known before, and which carry internal evidence of 
 their divinity and importance. They know the gospel 
 is divine, by tlie divine etfects it has produced in their 
 hearts. This was the primary and solid ground upon 
 which the disciples of Cfirist built their hopes of eter- 
 nal life. When some of his nominal disciples went 
 back and walked no more with liirn, then he said to 
 the twelve, ‘-will ye also go away.?^” Then Simon Pe- 
 ter answered him, Lord, to whom shall we go.'^ Thou 
 hast the words of eternal life. And we believe, and 
 are sure, that thou art that Christ, the son of the living 
 God.” Unlearned Christians may exercise as strong a 
 faith in the gospel, and build as firm a hope of salva- 
 tion upon it, as the most learned Christians. They 
 are able, therefore, to give a good reason of the hope 
 that is in them, and to tell why they are not atheists, 
 nor deists, nor mere nominal, but real Christians. 
 There have been a vast many more unlearned than 
 learned Christians, who have sealed their faith with 
 their blood, and laid down their lives in testimony of 
 the truth and divinity of the gospel; which is the high- 
 est evidence they could give of their well grounded 
 hope of eternal life. 
 
 .0. If Christians know^ that they are Christians, by the 
 spirit wLich they have received from God; then sin- 
 
SERMON XVIII. 
 
 305 
 
 ners may know that they are sinners, by the spirit of 
 the world, m hich reigns within them and governs all 
 their conduct. They are more constantly and entire- 
 ly under the dominion of a selfish spirit, than Christians 
 are under a benevolent spirit. They have clear, con- 
 stant, and full evidence, that they are sinners, and that 
 every imagination of the thoughts of their hearts, is 
 evil, and only evil continually. But though they al- 
 ways act from selfishness, and invariably seek their 
 own good solely and supremely; yet their selfishness, 
 which is desperately wicked^ is at the same time deceit- 
 Jul above all things. The selfishness of Satan some- 
 times disposes him to put on the appearance of an an- 
 gel of light; and so the selfishness of sinners sometimes 
 leads them to put on the appearance of the children of 
 light, and to do the same things that Christians do. 
 By this they often deceive themselves as well as oth- 
 ers, and really doubt whether they are sinners, or 
 whether there is any essential difiference between them 
 and real Christians. But if they would only form their 
 opinion of themselves, by internal motives, instead of their 
 external conduct, they would find no ground to doubt 
 of their having the spirit of the world, and always act- 
 ing from entirely selfish and sinful motives, which are 
 directly contrary to the spirit of benevolence, which 
 is of God, and which governs the hearts and conduct 
 of real Christians. There are probably many more 
 doubting sinners, than doubting Christians ; but neither 
 have any good reason for doubting, for they both might 
 know what manner of spirit they are of, and in what 
 path they are walking. Doubting sinners are in a 
 most dangerous and deplorable condition. They are 
 in doubt whether they are walking in the strait and 
 narrow path to eternal life, or whether they are walk- 
 ing in the broad road to ruin. They are in darkness 
 and see no light, and know not at what they stumble. 
 No human means can remove their darkness and 
 ignorance, and give them that light and knowledge, 
 which arises from the spirit which is of God. No 
 truths which can be exhibited before their eyes, no 
 39 
 
 N 
 
SERMON XVIIl. 
 
 306^ 
 
 addresses that can be made to their understandings, 
 and no convictions that can be produced in their con- 
 sciences, by tho common induences of the divine spi- 
 rit, can remove their ignorance, and give them that 
 ' •eculiar knowledge which comes from God, and can 
 ■lake them wise unto salvation. They are in a mor- 
 r.illy helpless and hopeless condition, and nothing can 
 prevent their lying down in everlasting darkness and 
 •espair, but the sovereign and unpromised mercy of 
 v.jod. 
 
 6. If Christians have received the spirit which is of 
 ' rod, and which gives them a peculiar knowledge of- 
 ' liritual and divine things; then the world have no 
 ' oason to think it strange, that they treat them accord- 
 ^ ;g to their enlightened views and feelings. They 
 i.ave no reason to think it strange, that Christians, 
 
 ' v hose hearts are purified, and whose understandings 
 ire enlightened, hate their selfish spirit, which God 
 ites, condemn their vain and sinful ways, which God 
 ' onderans, avoid their company, which God requires 
 t lem to avoid, and use every proper method to re- 
 Irain, reform, and convert them from the errour of 
 leir ways, which God has commanded them to use. 
 diey possess a spirit that is in direct contrariety to the 
 p)irit of the world, and they cannot act consistently, un- 
 ; ss they manifest their spirit and condemn, and op- 
 pose that which the men of the world highly esteem, 
 
 ■ !!t whichis an abominationin the sight ofGod. Though 
 I oners often complain of Christians for their strictness, 
 T.'iey have no reason to complain, but ought to be 
 thankful for their admonitions and restraints. 
 
SERMON XIX. 
 
 THE DOCTRINE OF JUSTIFICATION THROUGH THE ATONEMENT, 
 
 COLOSSI ANS i. 14. 
 
 hi nhom we have redemption thraugh his blood, even the forgiveness 
 
 of sins. 
 
 The apostle rejoiced, that the Colossians had re- 
 . ceived the grace of God in truth, that they had been 
 made meet to be partakers of the inheritance of the 
 saints in light, that they had been delivered from the 
 power of darkness, and translated into the kingdom 
 ol his dear Son, “ in whom,” he says, “ we have re- 
 demption through his blood, even the forgiveness of 
 sins.” The apostle here represents God as granting- 
 men renewing grace and a title to eternal life as some- 
 thing distinct i'rom pardotiing mercy., \<*hich he ascribes 
 solely to the blood or atonement of Christ. God can 
 as a sovereign, grant men regenerating grace, before 
 he pardons them through the redemption of Christ; 
 and after he has pardoned them through the redemp- 
 tion of Christ, he can, as a sovereign, grant them eve- 
 ry temporal, spiritual, and eternal favour he pleases. 
 The atonement of Christ is the sole ground upon 
 M hich God pardons or justifies believers, but it is only 
 the occasion of his bestowing other blessings upon both 
 believers and unbelievers. Forgiveness of sins is that 
 only, which God bestows upon men entirely on the 
 ground of the atoning blood of Christ. The letter as 
 well as the spirit of tiie text allows us to say. 
 
 That God forgives or justifies believers solely 
 through the redemption or atonement of Christ. In. 
 order to set this subject in a true light, I shall. 
 
308 
 
 SEKriVlON xrx. 
 
 I. Show what is implied in forgiveness ; 
 
 II. Show that the atonement of Christ is the sole 
 ground of forgiveness; And 
 
 III. Show that all other blessings come to mankind 
 merely in consequence of Christ’s atonement. 
 
 I. Let us consider what is to be understood by God's 
 forgiving, or pardoning, or justifying believers. I use 
 all these terms as synonymous ; because to forgive, to 
 pardon, and to justify believers, are phrases which 
 the inspired writers use to signify the same thing. Ac- 
 cordingly, I shall use each of these terms in the same 
 sense in the present discourse. Sin is a transgressiori 
 of the law, and the wages of sin is death. Believer* 
 as well as others have transgressed the law, and de- 
 served the etenial death which it threatens to every 
 transgressor. By God’s forgiving them, therefore, we 
 are to understand his pardoning or not punishing their 
 iniquities; or his remitting or not inflicting the penal- 
 alty of the law upon them. This is the strict and pro- 
 per meaning of forgiveness ; which, when complete^ im- 
 plies an entire removal of all the penal evils that the 
 trangressor has incurred. When Pharoah forgave his 
 chief butler, he removed all the penal evils of his of- 
 fence, and restored him to his fornter office. But 
 there may be a partial forgiveness of an oflfence, with- 
 out removing all the penal evils of it. A privy coun- 
 sellor may prove unfaithful and deserve to die; but 
 the king may partially forgive him, and only displace 
 and disgrace him. In forgiving or justifying believers, 
 God removes the condemnation of the law, and re- 
 stores them to his forfeited favour. Christ says, “ He 
 that heareth my word, and believeth on him that sent 
 me, hath everlasting life, and shall not come into con- 
 demnation ; but is passed from death unto life.” And 
 the apostle says, “ There is therefore now no condem- 
 nation to them who are in Christ Jesus,” by a sentence 
 of justification. After believers are forgiven or justi- 
 fied, it is consistent for God to exercise not only the 
 love of benevolence, but the love of complacence to- 
 wards them, and to express his complacence by pecu- 
 
syBRMON XIX, 
 
 ao9 
 
 liar marks of liis favour. They stand as fair for every 
 token of divine approbation, as if they had never sin- 
 ned. God declares, that he loves them that love him, 
 and if he loves them, he may express his love to them 
 in whatever way he pleases. The pardon and for- 
 giveness of believers is properly called be- 
 cause it places them in a condition in which God may 
 treat them as though they w ere and always had been 
 perfectly innoceiit. 1 now proceed to show, 
 
 II. That God forgives or justifies believers entirely 
 through the redemption or atonement of Christ. By 
 redemption through the blood of Christ, the apostle 
 evidently means the same as the atonement which he 
 made by his sufierings and death on the cross. And 
 we find the other inspired writers of the New Testa- 
 ment, use the words ransom, redemption, and pro- 
 pitiation to signify the same as atonement. Believers 
 are by nature children of wrath, even as others. They 
 have broken the law of God, which threatens eternal 
 death or everlasting punishment for the least trans- 
 gression. This law knows no mercy or forgiveness 
 to the guilty, but lays God under moral obligations to 
 punish them, unless something be done to make atone- 
 ment for their sins. But nothing can make atonement 
 for their sins, which does not express the same vindic- 
 tive justice of God, which he expresses in the penalty 
 of his law. This sinners never could do for themselves 
 by repentance, reformation, or works of supererogation. 
 There w as but one person in the universe, who could 
 make atonement for sin, and that was the l^ord Jesus 
 Christ ; and he could do it no otherwise but by shedding 
 his blood on the cross. It was solely by sacrificing his 
 own life, or dying the just for the unjust, that he made 
 such a propitiation, redemption, or atonement for sin- 
 ners, upon the ground of which God can consistently 
 with the honour of his character and support of his 
 government, forgive and save them from the wrath to 
 come. And upon this ground alone the scripture every 
 where represents him as forgiving or justifying believ- 
 ers. The apostle in the text, ascribes forgivness solely 
 
310 
 
 SERMON XIX. 
 
 to the atonement of Christ. “ In whom we have re- 
 demption through his blood, even the forgiveness of 
 bins.” He expresses the same idea in the'same lan- 
 guage in Ephesians, i. 7. In whom w e have redemp- 
 tion through his blood, the forgiveness of sins, accord- 
 ing to the riches of his grace.” In the conclusion of 
 the fourth chapter he says, “Be ye kind one to anoth- 
 er, tender hearted, forgiving one another, even as God 
 for Christ"* s sake^ hath forgiven you.'*"’ He states this doc- 
 trine more clearly and fully in the third chapter of 
 Romans. “ Now we know that what things soever the 
 law saith, it saith to them who are under the law : that 
 every mouth may be stopped, and all the world may 
 become guilty before God. Therefore by the deeds 
 of the law there shall no flesh be justified in his sight. 
 But now the righteousness of God without the law is 
 manifested^ being witnessed by the law and the pro- 
 phets; even the righteousness of God which is by 
 faith of Jesus Christ unto all, and upon all them that 
 believe ; for all have sinned, and come short of the glo- 
 ry of God ; being justified freely by his grace, through 
 the redemption that is in Christ Jesus; whom God hath 
 set forth to be a propitiation through faith in his blood 
 io declare his righteousness for the remission of sins — to 
 declare^ at this time his righteousness : that he might be 
 ;W, and tbe justifier of him wdio believeth in Jesus.” 
 Paul taught the same doctrine in his discourse at An- 
 tioch. “Be it known unto you, therefore, men and 
 brethren, that through this man is preached unto you 
 ihe forgiveness of sins : and by him all that believe are 
 justified from all things ; from w hich, ye could not be 
 justifiedhy the law of Moses.” Here forgiveness signi- 
 fies the same as justification, and justification signifies 
 the same as pardon, w^hich believers receive entirely 
 on account of Christ’s atonement. Peter said to Cor- 
 nelius and to those who were convened e.t his house, 
 “We are witnesses of all things which (Jhristdid both 
 in the land of the Jew's, and in Jerusalem; whom they 
 slew, and hanged on a tree; Him God raised up tlie 
 third day, and shewed him openly, not to all the peo- 
 
8ERM0N XIX. 
 
 311 
 
 pie, but unto witnesses, chosen before of God, even to 
 us, who did eat and driidv with him after he rose from 
 tiie doad. And he coinmaiylcd us to preach unto tiie 
 people and to testify ihat It is he who was ordained of 
 Go(l to be the judge oi the quick and dead. To him 
 give ail the propimts witness, that through his namc^ wiio- 
 soever believcth in him shall receive remission of sins.''^ 
 Christ himself taught tliis doctrine in the twenty fourth 
 of Luke. He said to his disciples just before he as- 
 cended to heaven, “These are the wmrds which I 
 spake unto you, while I was yet with you, that all things 
 must be fulfilled which were written in the law' of Mo- 
 ses, and in tlie prophets, and in the Psalms concerning 
 me. Then opened he their understanding, that they 
 might understand the scriptures, and said unto them. 
 Thus it is w'ritten, and thus it behoved Christ to sufTer 
 and to rise from the dead the third day : and that re- 
 pentance and remission of sins should be preached in 
 his name, among all nations.” When those who were 
 pricked in their heart on the day of Pentecost, “ said 
 unto Peter, and to the rest of the apostles, men and 
 brethren, what shall we do.^ Then Peter said unto 
 them, repent, and be baptised every one of you in the 
 name of Jesus Christy for the remission of sins'"’ Zacha- 
 rias said at his circumcision, “ xAnd thou, child, shalt 
 be called the prophet of the Highest : for thou shall 
 go before the face of the Lord, to prepare his wav : 
 to give knowledge of salvation unto his people, by the re- 
 mission of sins." And agreeably tc this prediction we 
 read, Mark i. 4. “John did baptise in the wilderness, 
 and preach the baptism of repentance, for the remis- 
 sion o f sins." I have mentioned all these passages 
 of scripture to show, that God does pardon, or forgiVe, 
 or justify believers entirely through the redemption 
 or atonement of Christ and on no other ground. It 
 only remains to inquire, 
 
 III. Whether he does not bestow' all other blessings 
 on mankind merely in consequence of Christ’s aione- 
 ment. The texts which have been cited to prove, 
 that God grants forgiveness to believers solely on ac- 
 
312 
 
 SERMON XtX, 
 
 count of the atonement of Christ seem to prove, or at 
 least, to imply, that he bestows other favours merely 
 in consequence of his atonement But there is no oc- 
 casion of insisting on this argument, for we have others 
 sufficient to establish the point beyond all reasonable 
 doubt. 
 
 ]. It is an undeniable fact, that God does bestow' in- 
 numerable favours upon believers themselves, before 
 they are interested in Christ by faith ; and of course, before 
 they can be forgiven or justified on his account. He 
 gives them food and raiment and supplies their wants, 
 while they are in a state of nature ; and not only so, 
 he gives them the offers of salvation, and takes away 
 their stony heart and gives them an heart of flesh, 
 while they are under the condemnation of his holy law. 
 These great and invaluable favours he bestows upon 
 them before they are united to Christ ; and before they 
 can be forgiven or justified through his atoning blood. 
 They must, therefore, be bestowed merely in consequence 
 of it. And if God can bestow any other favour, except 
 forgiveness, upon believers, before they are justified 
 through the atonement of Christ; then after they are 
 justified through his atonement, he can bestow any 
 other favour upon them, except forgiveness., merely in 
 consequence of it. These inferences are plain and un- 
 deniable, because they are drawn from a plain and un- 
 deniable fact. 
 
 2. It is a plain and undeniable fact ; that God be- 
 stows ten thousand favours upon the non-elect, who 
 never have been, and never will be forgiven or justifi- 
 ed through the redemption of Christ. The children 
 of Israel who perished in the wilderness were highly 
 favoured. God carried them through the Red Sea, fed 
 them with bread from heaven, and supplied their wants 
 for many years ; but they abused these and all other 
 favours. They were shut out of both the earthly and 
 heavenly Canaan. They were never forgiven or justi- 
 fied through the blood of that atonement which their 
 sacrifices typified. And from this, we must conclude. 
 
SERMON XlX. 
 
 312 
 
 that they received all their blessings, not on the ground^ 
 but only in consequence of the blood "which Christ shed 
 on the cross. 
 
 3. It is agreeable to the dictates of reason and scrip- 
 ture to suppose, that God may act as a sovereign in be- 
 stowing any favours upon mankind, except forgiveness. 
 This favour he cannot bestow, in a way of sovereignty., 
 because the rectitude of his government, and the beau- 
 ty of his vindictive justice must be displayed in forgiv- 
 ing the transgressors of his law^ If he could have 
 consistently forgiven sinners without an atonement, in 
 a way of sovereignty, he might have saved all the hu- 
 man race, in this plain and easy way. Why then did 
 he not adopt this plan of salvation.^ He has not adopt- 
 ed it ; and no reason can be given why he has not 
 adopted it, hut because he knew that nothing but an 
 atonement for sin, could render it consistent with his 
 vindictive justice, to forgive the transgressors of his 
 just and holy law. Accordingly, he gave his only be- 
 gotten and dearly beloved son to suffer and die on the 
 cross in the room of sinners ; by which he has display- 
 ed his vindictive justice as clearly as he could have 
 done, by actually inflicting the penalty of his law upon 
 the wdiole human race. So that he can now be just in 
 justifying all penitent believers, through the vicarious 
 death and sufferings of the Divine Redeemer. This 
 plan of redemption has rendered it consistent for God 
 to grant forgiveness to all true believers through the 
 blood of Christ ; and to grant any other favour to them., 
 and to the rest of mankind, as an act of mere sovereign 
 goodness. Thus it appears, that God can and does be- 
 stow innumerable blessings upon both believers and 
 unbelievers, not on the ground., but only in consequence 
 of the atonement of Christ. 
 
 Though we feel satisfied, that w’e have established 
 this important point; yet since “an opinion has gone 
 forth,” that we have not established it ; there seems 
 to be a propriety in saying something to w'eaken, if not 
 to destroy the influence of that vagrant opinion, which 
 has appeared in the shape of a formidable objection. 
 
 40 
 
314 
 
 SERMON XIX. 
 
 Though the objector concedes, “ that it is no part ol 
 his system that Christ obeyed in onr room to supersede 
 the necessity of our obedience, as he suffered in onr 
 room to supersede the necessity of our sufferings and 
 though he still further concedes, ^ that loe are not r6- 
 wardedioY two things at once, (Christ’s obedience and 
 our own) but rather that two persons in different sen- 
 ses are rewarded for the same thing;” yet he insists, 
 that we are rewarded and receive every blessing, 
 whether temporal, spiritual, or eternal, on account of 
 Chrisfs righteousness, in distinction from his atonement. 
 He says we have no righteousness of our own, which 
 satisfies the demands of the laws and therefore w e have 
 no righteousness w^hich God can approve and reward^ 
 only through the legal reward of Christ’s perfect right- 
 eousness. But who ever heard of a legal reward before ? 
 It is a solecism. No law, human nor divine, ever pro- 
 mises a reward to those who obey it. The Governour 
 may offer a large reward to any man who shall appre- 
 hend a robber; but this offer is no law, because it has 
 no precept, nor penalty. It does not command any 
 man to go after and apprehend the culprit, nor threat- 
 en to punish him if he neglect it. He is liable only to 
 the loss of the reward, which is no punishment at all. 
 And it is equally true, that no divine law' promises a re- 
 ward to the obedient. God did not promise to reward 
 Adam, if he should perfectly obey the law' of Paradise. 
 It is true, there may be a federal reward, or a rew'ard 
 promised to the fulfilment of certain conditions in a 
 mutual covenant. Such a reward was promised to 
 Christ, if he fulfilled the conditions of the covenant of 
 redemption ; and such a reward he has partly receiv- 
 ed, and will fully receive at the consummation of all 
 things. But this is no legal reward. The notion of a 
 legal favour orrew'ard, is altogether unfounded and vi- 
 sionary. No reward is an expression of distributive 
 justice, but only an expression of discretionary good- 
 ness. This our Saviour beautifully illustrated by the 
 conduct of a master and the conduct of an househol- 
 der. ‘‘ Which of you,” he says to his hearers, “ hav- 
 
SERMON XIX. 
 
 ing a servant ploughing, or feeding cattle, will say unto 
 him by and by when he is come from the field. Go, and 
 sit down at meat? And will not rather say unto him, 
 make ready wherewith I may sup, and gird thyself, and 
 serve me, till 1 have eaten and drunken ; and aftewards 
 thou shall eat and drink? Doth he thank that servant; 
 because he did the things that were commanded him? 
 i trow not. So likewise ye, when ye shall have done 
 all those things which are commanded you^ say. We are 
 unprofilable servants: We have done that which was 
 our duty to do.” Here Christ discards the idea of a 
 legal reward in the most pointed terms. And in the pa- 
 rable of the householder, he represents a reward as 
 being, in its own ftature, pert'ecily gratuitous. The para- 
 ble is this. “An householder went out early in the 
 morning to hire lalmurers into his vineyard. And 
 xvhen he had agreed with the labourers for a penny a 
 day, he sent them into his vineyard. And he went out 
 about the third hour, and saw others standing idle — 
 and said unto them. Go ye also into my vineyard ; and 
 w hatsoever is right I will give you. Again he went out 
 about the sixth and ninth hour, and did likewise. And 
 about the eleventh hour he went out and found others 
 standing idle. He saith unto them. Go ye also into the 
 vineyard ; and whatsoever is right that shall ye receive. 
 At even his steward calls the labourers, and gives 
 them their hire, beginning from the last unto the first. 
 And when they came that were hired about the elev- 
 enth hour, they received every man a penny. But 
 when the first came, they supposed that they should 
 have received more ; and they likewise received every 
 man a penny. And when they had received it they 
 murmured against the good man of the house, saying, 
 these last have wrought but one hour, and thou hast 
 made them equal unto us, who have borne the burden 
 and heat of the day. But he answered one of them, 
 and said. Friend, Ido thee no wrong; didst thou not 
 agree with me for a penny ? Take that thine is, and go 
 thy way. 1 will give unto this last, even as unto thee. 
 Is it not lawful for me to do what I will with my owm ? 
 
316 
 
 SERMON XIX. 
 
 Is thine eye evil because I am good? So the last shall 
 be first, and the first last : for many be called, but few 
 chosen.” There can be no doubt, that this parable 
 was designed to the absolute sovereignty of God, 
 
 in bestowing both temporal and eternal rewards upon 
 mankind. If pardon and justification both signify the 
 same as forgiveness ; and if believers after they are for- 
 given stand as fair to be rewarded, as if they were inno- 
 cent ; then we may safely conclude, that believers are 
 forgiven solely through the atonement of Christ, but 
 are rewarded wcrc/y consequence atonement. 
 
 Though a multitude of texts have been heaped together 
 to prove the contrary of this conclusion, yet they are 
 all perverted and misapplied, being construed upon 
 the false principle, that believers are rewarded through 
 the medium of the letral reward of Christ’s righteous- 
 ness. The objector appears to be more of a superfi- 
 cial and sophistical, than of a metaphysical reasoner, in 
 arguing from a false principle, against plain and undeni- 
 able facts. 
 
 liMPROVEMENT. 
 
 1. If God the Father forgives or justifies believers 
 solely through the redemption or atonement of Christ; 
 then it is easy to see how all the blessings which God 
 has ever bestowed, or ever will bestow^ upon all perci- 
 pient creatures, have flowed and will flow', directly or 
 indirectly through the medium of Christ. God the Fa- 
 ther created all things according to his eternal purpose, 
 which he purposed in Christ Jesus our Lord. His plan of 
 redemption comprized all creatures, all objects, and 
 all events. If he had not formed this great and com- 
 prehensive design of redeeming some of the fallen 
 race of man, he would not have created the heavens 
 and the earth, nor given existence to any rational or ir- 
 rational beings. The whole work of creation was 
 designed to be subordinate and subservient to the great 
 work of redemption. And he concerted this plan in 
 order to lay a foundation to bestow^ the largest and 
 
SERMON XIX. 
 
 317 
 
 richest favours upon the whole universe, that infinite 
 wisdom, power, and goodness could bestow. Accor- 
 dingly, Christ is represented as the medium of the most 
 perfect union and blessedness of all holy beings in heav- 
 en and earth. This the apostle teaches both in his 
 epistle to the Ephesians and in that to the Colossians. 
 To the Ephesians he writes, ‘‘Blessed be the God and 
 Father of our Lord Jesus Christ, who hath blessed us 
 with all spiritual blessings in Christ: according as he 
 hath chosen us in him, before the foundation of the 
 w orld, that we should be holy, and without blame be- 
 fore him in love: having predestinated us to the 
 adoption of children by Jesus Christ to himself, ac- 
 cording to the good pleasure of his will, to the praise 
 of the glory of his grace, w herein he hath made us ac- 
 cepted in the beloved : in whom we have redemption 
 through his blood, the forgiveness of sins, according to 
 the riches of his grace, wherein he hath abounded to 
 W'ards us in all wisdom and prudence, having made 
 known unto us the mystery of his will, according to his 
 good pleasure, which he hath purposed in himself: 
 that in the dispensation of the fullness of times he might 
 gather together in one all things both which are in heaven 
 and are in earth, even in himd’’ Again he says in the 
 same epistle, “ Unto me, w ho am less than the least 
 of all the saints, is this grace given, that I should 
 preach among the Gentiles the unsearchable rich- 
 es of Christ; and to make all men see, what is 
 the fellowship of the mystery, which from the be- 
 ginning of the w'orld hath been hid in God, who 
 created all things by Jesus Christ, to the intent that now 
 unto the principalities and powers in heavenly places, 
 might be known by the church the manifold wisdom of 
 God, according to the eternal purpose ivhich he purposed in 
 Christ Jesus our Lord." And to the Colossians he says, 
 “ Giving thanks unto the Father, w ho hath made us 
 meet to be partakers of the inheritance of the saints 
 in light; w^ho hath delivered us from the power of 
 darkness, and hath translated us into the kingdom of 
 k is dear Son; in whom we have redemption through his 
 
318 
 
 SERMON XIX. 
 
 bloody even the Jorgivenees of sins ; Who is the image of 
 the invisible God, the first born of every creature : for 
 by him were all things created that are in heaven, and 
 that are in earth, visible and invisible, whether they 
 be thrones, or dominions, or principalities, or powers: 
 all things were created by him, and for himy These pas- 
 sages clearly show, that the work of redemption com- 
 prizes all the works of creation, as means or subordinate 
 causes of carrying into effect the supreme purpose of 
 God to save sinners through the death and mediation 
 of Christ. Though God the Father intended to for- 
 give or justify believers only on account of the mere 
 atoning blood of Christ ; yet he meant that all his in- 
 telligent creatures should partake more or less of the 
 happy consequences of his mediatorial work, which will 
 augment the blessedness of heaven forever. There is 
 an important sense, therefore, in which it is true, that 
 all the temporal, spiritual, and eternal good that man- 
 kind have enjoyed and will enjoy, comes to them 
 through the medium of Christ. 
 
 2. It appears from what has been said, why God 
 cannot forgive or justify sinners before they become 
 believers. While the elect continue in the state of na- 
 ture, they continue in the state of condemnation. God 
 cannot become reconciled to them, before they become 
 reconciled to him and the w^ay of salvation through 
 the blood of Christ. For before they do this, they 
 have no interest in his atonement. And it is no more 
 consistent with the vindictive justice of God to par- 
 don sinners before they believe, than to pardon them 
 without an atonement. Hence we find, that love, re- 
 pentance, and faith are made the conditions ol forgive- 
 ness throughout the New' Testament. To deny all con- 
 ditions of justification is implicitly to deny, that believ- 
 ers are justified entirely through the atonement of 
 Christ. The foundation of justification is totally dis- 
 tinct from the conditions of it, and is laid in Christ. 
 “ Other foundation can no man lay, than that is laid, 
 which is Jesus Christ.” It is the part of sinners, not 
 to lay the foundation, but only to perform the condi- 
 
SERMON XIX. 
 
 319 
 
 lions, of justification. These are not arbitrary, but 
 necessary conditions. 'J hey must exercise love, re- 
 pentance, and faith in order to become united to Christ, 
 and to receive pardoning mercy through his atonement. 
 God can grant them every other favour, but forgive- 
 ness, before they embrace the gospel and become be- 
 lievers. 3'his he cannot grant, nor they receive, before 
 they become reconciled to God, renounce all self- 
 righteousness, and are willing to be forgiven through 
 the atonement of Christ alone. 
 
 3. It appears from what has been said, that both An- 
 tinomians and Arminians have run into equally great, 
 though very different errours, respecting the true scrip- 
 tural doctrine of justification. The Antinoraians have 
 supposed, that believers are justified through the 
 atonement of Christ, by faith alone, without the deeds 
 of the law^ From these just and scriptural premises, 
 they have drawn a very unjust and unscriptural con- 
 clusion. Theysuppose, that believers areunder no obli- 
 gation to perform good w’orks, because Christ has both 
 sufered and obeyed in their room and stead, so that their 
 justification and salvation do not in the least depend 
 upon any thing they can do, either before, or after 
 they are justified. They hold, that neither good works 
 nor bad works, can promote, or prevent the salvation 
 of believers. They build this false and dangerous 
 opinion upon what the scripture says concerning jus- 
 tification by faith alone, w ithout the deeds of the law. 
 They suppose, that justification implies not only for- 
 giveness, but a title to eternal life; and that there is 
 no difference between God’s forgiving and rewarding 
 believers. This is a great mistake; for though God 
 forgives believers solely on account of the aionement of 
 Christ ; yet he does not reward them for his obedience^ 
 but for their own. But the Arminians deny the dis- 
 tinction between forgiving and rewarding believ- 
 ers, w hich leads them into an errour concerning justi- 
 fication, that is directly opposite to the Antinomian er- 
 rour. They suppose, that God justifies., as w^ell as re- 
 nmrdshQ]\Qyov?<. i'ov their good iDorks. They allege in 
 
320 
 
 SERMON XIX. 
 
 favour of their opinion, the parable of the talents, the 
 numerous promises which God has given, that he will 
 reward good men lor all their good deeds, and the re- 
 presentation which Christ has given of the final re- 
 wards of the righteous at the last day. Now^, it is 
 easy to see, that both Arminians and Antinomians are 
 really erroneous in their respective o]:)inions concern- 
 ing the doctrine of justification ; and it is no less easy 
 to perceive w'hat has led them into their dltlerent er- 
 rours. They have both overlooked the plain and im- 
 portant distinction between the grovnd of God’s for- 
 giving believers and the ground of his rewarding them. 
 He forgives them solely on the ground of Christ's atone- 
 ment^ but he rewards them solely on the ground of their oivn 
 good works. It is impossible to maintain - the true 
 scriptural doctrine of justification by faith alone, and 
 at the same time, steer clear of the Antinomian errour 
 on the one hand, and the Arminian errour on the other, 
 without making this distinction. Those who have de- 
 nied, that believers are rewarded for their own good 
 works., have often attempted it, but without success. 
 Some have said, that though believers are foigiven or 
 justified solely on the ground of Christ’s atonement., yet 
 they are rewarded solely on the ground of his imputed 
 righteousness or obedience. And it has been said of 
 late, that though believers are forgiven or justified solely 
 on the ground of Christ’s atonement., yet they are reward- 
 ed solely on the ground of his legal., not imputed right- 
 eousness or obedience. But this and every other way, 
 which has been devised to reconcile the justification of 
 believers wholly on account of tlie atonement of Christ, 
 with the numerous and express promises of God, to re- 
 w'ard them entirely on account of their own obedience or 
 good works, is clogged with gravelling difficulties. For, 
 if they are rewarded, as well as pardoned for Christ’s 
 sake, why are they not to be rewarded equally^ Or if 
 they are to be rewarded for Christ’s sake, why are they 
 not promised to be rewarded for Christ’s sake, instead 
 of their own, as they are promised to be pardoned for 
 Christ’s sake, and not for their own ? Or if they arc 
 
 ^ y 
 
SERMON XIX. 
 
 I 
 
 321 
 
 lo be rewarded for Chrisfs sake, why are they not re- 
 quired to perform certain conditions in order to be re- 
 warded for Christ’s sake, as well as required to per- 
 form certain conditions in order to be pardoned for 
 Christ’s sake? These questions cannot be answered, 
 on the supposition, that they are to be rewarded, as well 
 as pardoned.^ on Christ’s account. But the doctrine of 
 forgiveness and the doctrine of rewards., as stated in 
 the new testament, are perfectly consistent and plainly 
 intelligible, though Antinomians and Arminians, and 
 others have blended, confused, and perplexed them. 
 
 Finally, it appears from what has been said, that it 
 is of great importance to understand the true scriptu- 
 ral doctrine of justification, by faith alone without the 
 deeds of the law^ Luther considered the doctrine as 
 one of the most essential doctrines of the gospel. He 
 wrote as well as preached more upon this, than any 
 doctrine. He called it, articulus stantis.,vel cadentis eccle- 
 sice ; the doctrine upon which the church must either 
 stand, or fall. It is the only solid ground upon which 
 men can safely build their hopes of escaping the wrath 
 to come, and obtaining eternal life. If the proper dis- 
 tinction betw^een the ground of forgiveness and the 
 ground of rewards were clearly understood and believed, 
 ministers would not direct impenitent, inquiring sin- 
 ners to go to Christ, as they are., for a new heart., instead 
 of going to him ioc pardoiiing mercy, w hich is contrary 
 to the direction of Christ and the apostles. The in- 
 spired writers uniformly direct sinners to repent and 
 believe the gospel, before they can expect to be par- 
 doned and justified through the atonement of Christ. 
 
 It is the proper official work of Christ to forgive sins, 
 but not to change the heart; which is the proper office 
 of the Holy Spirit. There is but one proper mode of 
 directing impenitent, inquiring sinners, and that is to 
 direct them to love God, repent of sin, and believe in 
 Christ, in order to be forgiven, pardoned, or justified 
 in the sight of God. God has made no promises to 
 the impenitent and unbelieving, that he will give them 
 a new heart, but he has abuiidantly promised to forgive 
 
 41 
 
322 
 
 SERMON XIX. 
 
 all penitent believing, returning sinners. To exhort 
 sinners to go to Christ for a new heart, has a direct 
 tendency to prevent them from going to him for pardon 
 and justification; for they will think that their going 
 to Christ for a new heart is doing their duty, for which 
 they ought to be justified, independently of the atone- 
 I ment of Christ. They are naturally self-righteous, 
 and self righteousness is incompatible with saving 
 faith. A mistake with respect to the sole foundation 
 of justification before God, is not only a common, but 
 a dangerous mistake. There is reason to fear that it 
 has proved the eternal ruin of many, who have had 
 a zeal of God, hut not according to knowledge. 
 
SERMON XX. 
 
 HOLY OBEDIENCE THE ONLY TITLE TO ETERNAL LIFE. 
 
 LUKE X. 27, 28. 
 
 “ And he answering, said, thou shalt love the Lord thy God, with 
 all thy heart ; and with all thy soul, and with all thy strength, and with 
 all thy mind; and thy neighbour as thyself. And he said unto him, 
 thou hast answered right: this do and thou 'shalt live.'’’ 
 
 Oiir Saviour was a teacher sent from God, and he 
 improved all proper seasons and opportunities ot 
 preaching and discoursing upon religious subjects. As 
 he taught very important and interesting truths, in a 
 very easy, plain, and familiar manner, the common peo- 
 ple heard him gladly ; but the more learned Jewish in- 
 structors thought they knew too much about their laws 
 and religion to need any instruction from him, and 
 therefore never sought to hear him preach or converse, 
 in order to learn, but only to raise objections, or put 
 puzzling questions. While he was conversing upon 
 the solemn subject of divine sovereignty, “ Behold, a 
 certain lawyer,” or Jewish teacher, “stood up, and 
 tempted him, saying. Master, what shall 1 do to inherit 
 eternal life Though Christ knew his sinister motive 
 in asking this question ; yet, as it was a serious and in- 
 teresting question, he gave a direct, plain, and serious 
 reply to it. “ He said unto him, what is written in the 
 law.^ How readest thou.^” This was a proper reply 
 to one who was a professed teacher of the law, and at 
 the same time constrained him to answer his own ques- 
 tion. “ And he answering said. Thou shalt love the 
 Lord thy God with all thy heart, and with all thy soul, 
 and with all thy strength, and with all thy mind ; and 
 thy neighbour as thyself” Christ then addressed him 
 
324 
 
 SERMON XX. 
 
 in the best manner to carry conviction to his consci- 
 ence. “ And he said unto him, Thou hast answered 
 right : this do^ and thou shalt live,” or have eternal 
 life. This is a plain and positive declaration, which 
 places before us the following sentiment ; 
 
 That God promises eternal life to all who obey his 
 commands. 1 shall show^, 
 
 I. What is implied in obeying God’s commands; 
 
 II. Show that God does promise eternal life to all 
 wdio obey his commands ; And, 
 
 III. Show why he promises eternal life to all who 
 obey his commands. 
 
 I. 1 am to show what is implied in obeying God’s 
 commands. It is easy to see in what obedience to the 
 divine commands consists. It must consist in doing 
 what the commands of God require. The two great 
 commands of the law require love to God and love to 
 man. And to exercise this love is to obey these com- 
 mands. So Christ asserts in the text. “This do,” 
 says Christ to the lawyers, “ and thou shalt live.” 
 Love to God and man comprises all the holy and gra- 
 cious affections, w hich God requires in any of his holy 
 precepts or commands. So Christ told another law- 
 yer, who endeavoured to entangle him in his talk. 
 “ Master, which is the great commandment in the law ? 
 Jesus said unto him, Thou shalt love the Lord thy 
 God with all thy heart, and with all thy soul, and with 
 all thy mind. This is the first and great command- 
 ment. And the second is like unto it. Thou shalt love 
 thy neighbour as thyself. On these two commands 
 hang all the law and the prophets.” All the divine 
 commands are of the same nature, and require the 
 same thing ; that is, love to God and man. And upon 
 this ground the apostle asserts, that “ love is the fidfilU 
 l(iw.'‘'‘ Love is obedience to every command 
 God has given in his word. The reason is, love is the 
 fruit of the spirit, and comprises every species of holy 
 affections. Hence, says the apostle, “ The fruit of the 
 spirit is love,” from which flows “joy, peace, long- 
 suffering, gentleness, goodness, faith, and meekness?' 
 
SER.AION XX. 
 
 325 
 
 Love disposes men to repent of sin, to believe in Christ, 
 to submit to providence, to do justly, to love mercy, 
 and walk humbly with God. Or in other words, it dis- 
 poses men to feel and act in all cases, agreeably to eve- 
 ry divine command. The least exercise of true love 
 to God or man is true obedience; and the constant ex- 
 ercise ol true love to God or man, is perfect obedience. 
 Though we often speak of internal and external obe- 
 dience ; yet strictly speaking, there is no ground for 
 this distinction, because all true obedience js eVi/erwa/, 
 and consists in the exercise of love. Mere external con- 
 formity to the divine commands, is no obedience at 
 all ; and has nothing virtuous or praiseworthy in it. 
 There is no virtue or obedience in external conformity 
 to the divine commands, even when it flows from love ; 
 for all the virtue or obedience, in that case^ wholly con- 
 sists in the love from which it flows. So that it is love, 
 strictly speaking, w hich fulfils the law, and is the es- 
 sence of all true obedience to the divine commands. 
 I now proceed to show', 
 
 H. That God does promise eternal life to all who 
 obey his commands, or exercise those holy and benev- 
 olent aflections, w hich his commands require. God 
 has always promised eternal life to those who obey his 
 commands both in the old testamemt and in the new. 
 In Leviticus xviii. 5, we read, “Ye shall therefore keep 
 my statutes and my judgments, which if a man Jo, he shall 
 live in theni^ In Deuteronomy xxxiii. 46, 47, w^e read, 
 “ Set your hearts unto all the words which I testify 
 among you this day — for it is not a vain thing for you ; 
 because it is your HfeP In the 30th chapter of this book, 
 Moses says to Israel, “ See, I have set before thee this 
 day, life, and good, and death, and evil ; in that I com- 
 mand thee this day to love the Lord thy God, to walk 
 in his ways, and to keep his commandments, and his 
 statutes, and his judgments, that thou mayest live''’ Ne- 
 hemiah says to God in confessing the sins of his peo- 
 ple. “ They hearkened not to thy commandments, but 
 sinned against thy judgments, which if a man do, he 
 shall live in them.” God says, by his prophet Ezekiel, 
 
326 
 
 3ERM0.V XX. 
 
 “If the wicked will turn from all hid sins that he hath 
 committed, and keep all my statutes, and do that which 
 is lawful and right, he shall surely live^ he shall not 
 die.’’’’ And again he says, by the same prophet, “1 
 gave them my statutes, and shewed them my judg- 
 ments, if a man do^ he shall live in them.’’'’ David 
 
 says, “ The Lord is nigh unto them that are of a broken 
 heart; and saveth such as be of a contrite spirit — a 
 broken and contrite spirit, O God, thou wilt not des- 
 pise.” God himself says, “ Whoso oflTereth praise glori- 
 tieth me : and to him that ordercth his conversation right 
 will / shew the salvation of God.” And again he says, 
 “ Incline your ear, and come untome: Acar, and your 
 soul shall live. And 1 will make an everlasting cove- 
 nant with you, even the sure mercies of David.” In 
 the new-testament, w e tind the same promises of eter- 
 nal life made to all who internally and externally obey 
 the divine commands, from pure and holy exercises of 
 the heart. Christ declared in his sermon on the mount, 
 “ Blessed are the poor in spirit ; for theirs is the king- 
 dom of heaven. Blessed are they that mourn : for they 
 shall be comforted. Blessed are the meek : for they 
 shall inherit the earth. Blessed are they w ho do hun- 
 ger and thirst after righteousness : for they shall be fill- 
 ed. Blessed are the merciful : for they shall find mercy. 
 Blessed are the pure in heart: for they shall see God. 
 Blessed are the peace-makers : for they shall be called 
 the children of God.” Christ promised the amiable 
 young man in the gospel, eternal life, if he w ould obey 
 the divine commands. “ Behold, one came and said 
 unto him. Good Master, w hat good thing shall I do that 
 1 may have eternal life Christ replied, “If thou wilt 
 enter into life, keep the commandments.” And he re- 
 peats the declaration, “ If thou wilt be perfect, go and 
 sell that thou hast, and give to the poor, and thou shalt 
 have treasure in heaven.” And Christ taught this same 
 truth, by the parable of the talents. He said to each of 
 the two faithful and obedient servants, “ Enter thou into 
 the joy of thy Lord.” Thus it clearly appears from both 
 the old,^and new-festament, that God has always promis- 
 
SERMON XX. 
 
 327 
 
 ed eternal life to all who internally and externally obey 
 his commands. Indeed, the whole bibleis full of prom- 
 ises of eternal life to all who infernally exercise^ and ex- 
 ternallij express ihoi love., which the divine law requires. 
 
 It now remains to show, 
 
 III. Why God promises eternal life to all who sin- 
 cerely and cordially obey his commands. 
 
 Here it may be proper to observe, 
 
 1. That God does not promise eternal life to all who 
 obey his commands, because tlieir sincere and cordial 
 obedience atones for their sin, and lays a foundation for 
 pardon, for forgiveness, or justification in the sight of 
 God. After men have once sinned, their future obedi- 
 • ence can make no atonement for past transgression. 
 Perfect obedience is their constant and indispensable 
 duty. So that they can never do any thing more than 
 their duty. If they sincerely repent, and reform, and 
 love God perfectly after they have sinned, neither their 
 repentance, nor reformation, nor their perfect love to 
 God, can have the least tendency to atone for their 
 past disobedience. They still deserve to be punished 
 w ith eternal death, which the divine law threatens for 
 the least transgression ; and God cannot forgive the 
 least sin consistently w ith his vindictive justice, with- 
 out an atonement made for it, by the sufferings of one 
 who is not a transgressor. Accordingly, we find that 
 God never has pardoned, forgiven, or justified sinners 
 on account oj" their own obedience., but only on account of 
 the atonement for sin, which Christ made by his suffer- 
 ings and death on the cross. God did not pardon, for- 
 give, or justify sinners, after the first apostacy, on ac- 
 count of their repentance, reformation, or obedience; 
 but only by faith in the Lamb of God, who wms typified 
 by the vicarious sacrifices appointed immediately after 
 the first transgression of Adam. Adam offered sacri- 
 fices, Abel offered sacrifices, Noah offered sacrifices, 
 Abraham, Isaac, Jacob and Job offered sacrifices before 
 the Mosaick dispensation ; and after that, sacrifices 
 were renewedly enjoined upon all the people of God, 
 until Christ offered his own body on the cross as a sac- 
 
328 
 
 SERMON XX. 
 
 rifice for sin. It was by faith in these sacrifices, which 
 before and under the Mosaick dispensation typified the 
 atonement of Christ, that men were pardoned, forgiven, 
 or justified, and not by their love, repentance, or obe- 
 dience. We are expressly tojd, that Abel was a be- 
 liever, Enoch was a believer, Noah was a believer, 
 Abraham was a believer, and all the patriarchs were 
 believers. For it is said, “These all died in faith, 
 not having received the promises^ but having seen them 
 afar off, and were persuaded of them, and embraced 
 them.” These promises respected the coming and 
 death of Christ, the Messiah, whose death was typified 
 by the vicarious sacrifices that were appointed to make 
 atonement for sin. God first promised to Adam, that 
 the seed of the woman should bruise the serpent’s head. 
 He next promised to Abraham, that in his seed all the 
 families of the earth should be blessed ; and that seed^ 
 the apostle tells us, was Christ. Moses foretold, that 
 Shiloh should come. Isaiah foretold, that Christ should 
 pour out his soul unto death, and make his soul an of- 
 fering for sin. Daniel foretold, that JVIessiah should be 
 cut off, but not for himself. The gospel w as symbolic- 
 ally preached to Adam, to Abraham, and to all under 
 the law> by the vicarious sacrifices, which typified 
 Christ as a suffering Saviour. And it was by faith in a 
 Saviour to come, that all true penitents w^ere pardoned, 
 forgiven, or justified ; and not by their own obedience 
 or righteousness. The apostle Paul takes a great deal 
 of pains to show that men were pardoned or justified 
 by faith, on the ground of Christ’s atonement, before 
 the gospel dispensation, as well as after it. To the Ro- 
 mans he says, “ Now we know that what things soever 
 the law saith, it saith to them that are under the law : 
 that every mouth may be stopped, and all the world 
 may become guilty before (iod. Therefore, by the 
 deeds of the law there shall no tlesh be justified in his 
 sight, for by the law is the knowledge of sin.” After 
 this, he asks, “ Where is boasting then ? It is excluded. 
 By w'hat law } works ? Nay : bnt by the law o^ya^V/i.” 
 Thereto re, we couciude that a man is justified by faith 
 
SERMON XX. 
 
 329 
 
 without the deeds of the law.” To this doctrine the 
 apostle knew that the Jews, who relied on their obe- 
 dience or good w orks for justification, would be ready 
 to object, and say, why was not this doctrine of justifi- 
 cation by faith alone, taught before the gospel dispen- 
 sation, if it were true ? He implicitly says it w as taught 
 even before the Mosaick as well as Christian dispensa- • 
 tion. “What shall we then say, that Abraham our 
 father, as pertaining to the flesh, hath found? For if 
 Abraham w ere justified by works^ he hath whereof to 
 glory, but not before God. For what saith the scrip- 
 ture ? Abraham believed God, and it w as counted to him 
 for righteousness.” As Abraham, w ho lived before the 
 law, was not justified by works, so those who lived 
 under the law , were not justified by obedience. So the 
 apostle expressly tells the Jews. “ Be it known unto 
 you, therefore, men and brethren, that through this man 
 is preached unto you the forgiveness of sins: and by 
 him all that believe are justified from all things, from 
 which ye could not be justified by the law of Moses.” 
 And again he says, “ I do not frustrate the grace of 
 God : for if righteousness come by the law, then Christ 
 is dead in vain.” Thus it appears, that God does not 
 promise eternal life to those who obey his commands, 
 because their obedience atones for their sins, and lays 
 a foundation for their pardon, forgiveness, or justifica- 
 tion. Nor; 
 
 2. Does God promise eternal life to those who obey 
 him, because their obedience merits eternal life. 
 Though obedience to the divine commands is really 
 virtuous and intrinsically catc/Zs;// ; yet it is not merito^ 
 rious. The obedience of a creature can lay no obliga- 
 tion upon his creator. Men are the servants of God, 
 and in that character they cannot merit any good, by 
 their obedience to their divine master. This, Christ 
 beautifully illustrated in a discourse with his disciples. 
 
 “ Which of you having a servant ploughing, or feeding 
 cattle, will say unto him by and by w hen he has come 
 from the field, go and sit down at meat ? And will not 
 rather say unto him, make ready wherewith I may sup, 
 and gird thyself, and serve me, till I have eaten and 
 42 
 
330 
 
 SERMON XX. 
 
 drunken, and afterward thou shalt eat and drink ? 
 Doth he thank that servant, because he did the tilings 
 that were commanded him? 1 trow not. So likewise 
 ye, when ye shall have done all those things which are 
 commanded you, say, w e are miprofif able seryanis : we 
 have done that which w'as our duty to do.” This has 
 always been the feeling of all penitent and obedient 
 servants of God. Jacob acknowledged before God, 
 
 “ I am not worthy of the least of all the mercies, and of 
 all the truth, which thou hast shewed unto thy ser- 
 vant.” Isaiah acknowledged his own and his people’s 
 unworthiness. “ We are ail as an unclean thing, and 
 all our righteousnesses are as filthy rags.” The church 
 in Jeremiah’s day make a still more humble acknow- 
 ledgment of their unworthiness. It is of the Lord’s 
 mercies that we are not consumed, because his com- 
 passions fail not.” The penitent prodigal renounced all 
 claim to any favour. He said, “ 1 will arise and go to 
 my father, and will say unto him. Father, 1 have sinned 
 against heaven, and before thee, and am no more wor- 
 thy to be called thy son.” But Paul is still more par- 
 ticular and explicit, in renouncing all claim to favour 
 on account of his own rio;hteousness and obedience. 
 
 “ If any man thinketh that he hath w hereof he might 
 trust in the flesh, I more : circumcised the eighth day, 
 of the stock of Israel, of the tribe of Benjamin, an He- 
 brew' of the Hebrews; as touching the law a Pharisee; 
 concerning zeal persecuting the church ; touching the 
 righteousness which is in the law, blameless. But what 
 things were gain to me, those I counted loss for Christ. 
 Yea, doubtless, and I count all things but loss for the 
 excellency of the knowledge of Christ Jesus my Lord, 
 for whom 1 have suffered the loss of all things, and do 
 count them but dung, that I may win Christ, and be 
 found in him, not having my own righteousness, w hich 
 is of the taw, but that which is through the Jaith of 
 Christ, the righteousness which is of God by faith.’’'’ All 
 true penitents feel as Paul felt, in respect to obe- 
 dience. They know, and are willing to acknowledge, 
 that they cannot merit the least favour at the hand of 
 God, by their best obedience to his commands. He 
 
SERMON XX. 
 
 331 
 
 does not, therefore, promise eternal life to those who 
 obey him, because their obedience merits eternal life. 
 But ttiough God does not promise eternal life to those 
 w ho obey liim, because their obedience atones for their 
 sins, nor because their obedience merits any favour at 
 his hands; yet, 
 
 3. lie does promise eternal life to them because 
 their obedience is a proper ground, reason, or condi- 
 tion for bestowing upon them such a gracious and un- 
 merited reward. Though their obedience to his com- 
 mands does not render them meritorious, vet it does 
 render them virtuous., and amiable., and worthy of his ap- 
 probation ; and it becomes him, as a being ol perfect 
 rectitude and benevolence, to express his cordial ap- 
 probation of their cordial obedience, by giving them a 
 free, gracious, and eternal reward. His bestowing 
 good upon the ungodly world, is no expression of his 
 approbation of their character and conduct; but his 
 bestowing good upon them that be good, is an expres- 
 sion of his approbation of their goodness. And every 
 expression of his approbation of their duty and obedi- 
 ence, is in the strictest sense, a real and proper rew ard. 
 Not indeed a rewmrd justice., but a rewmrd of grace. 
 
 “ The righteous Lord ioveth righteousness.” God 
 loves those w hom he has pardoned, forgiven, or justi- 
 fied by faith through the atonement of Christ; and can 
 consistently express his approbation of their love, obe- 
 dience, righteousness, or good works, by rewarding 
 them with eternal life. Accordingly, he has promised 
 eternal life to all who obey his commands, as an ex- 
 pression of his approbation of their duty and obe- 
 dience, which is really a great and gracious reward. But 
 not too great for an infinitely gracious God to bestow. 
 So the apostle viewed the matter. What shall we 
 then say to these things } If God be for us, wdio 
 can be against us He that spared not his own 
 Son, but delivered him up for us all, how shall he not 
 with him also freely give us all things?’’^ All things in- 
 clude eternal life. And so the apostle explains it in a 
 parallel passage. He says to the same believers, “ But 
 being now made free from sin, and become servants to 
 
332 
 
 SERMON XX. 
 
 God^ ye have your fruit unto holiness and the end ever- 
 lasting life. For the wages of sin is death; but the gift 
 of God is eternal life, through Jesus Christ our Lord.” 
 Eternal life is vl gift of grace, or a reward of grace, as 
 really as death is the wages or reward of sin. All the 
 good that God bestows upon good men, either in this 
 life, or the life to come, he bestows as an expression of 
 his approbation of their obedience, or good works, 
 which is a gracious reward. It was a proverb in Israel, 
 that ‘‘ to him tliat soweth righteousness shall be a sure 
 reward.'^'' And it is not strange that this should be a 
 proverb in Israel; for all the promises of good, which 
 God made to that people were promises of a gracious 
 reward for their obedience. Hence David says to 
 God, “in keeping thy commandments is great reward.” 
 Christ abundantly taught the same doctrine of eternal 
 rewards for obedience. He says to those who pa- 
 tiently endure reproach, “Rejoice and be exceeding 
 glad: for great is your reward in heaven.” He says, 
 “ Whosoever shall give to drink unto one of these 
 little ones a cup of cold water only, in the name of a 
 disciple, verily I say unto you he shall in no wise lose 
 his reward.” He says to every one that exercises true 
 self-denial, “ he shall receive an hundred fold in this 
 world, and in the world to come eternal lifeP He said 
 to each of the servants that properly improved their 
 talents, “Well done, good and faithful servant; thou 
 hast been faithful over a few things, I will make thee 
 ruler over many things : enter thou into the joy of thy 
 Lord.'^ And he says, when he shall come to judge the 
 world at the last day, he will reward the righteous for 
 their good deeds., with life eternal, and the wicked for 
 their evil deeds, with everlasting punishment. Thus it 
 appears, that God does promise eternal life to all who 
 love and obey him with all their hearts, not because 
 their obedience atones for their sins and lays a founda- 
 tion for their pardon, forgiveness, or justification, nor 
 because their obedience merits any favour at his 
 hands, but because it becomes him to express his ap- 
 probation of their obedience and good w orks, by a 
 free, gracious, unmerited, and eternal reward. 
 
SERMON XX. 
 
 333 
 
 liMPROYEMENT. 
 
 1 . It appears from what has been said, that there is 
 a wide and essential ditiereiice between the ground of 
 God’s pardoning, forgiving, or justifying men, and 
 the ground upoii which he rewards them with eternal 
 life. It appears Ifom both the Old and New Testa- 
 ment, that God pardons, forgives, or justifies sinners ex- 
 clusively upon the ground of the atonement for sin, 
 which Christ made by his sufferings and death on the 
 cross. He pardons or justifies them freely by his 
 grace, through the redemption that is in Christ Jesus, 
 w ithout paying the least respect to their love, peni- 
 tence, obedience or good works. Though he can give 
 men many other good things in a way of sovereignty; 
 yet he cannot consistently pardon or justify them upon 
 any other ground, than the atonement of Christ. But 
 after he has pardoned or justified them, he can con- 
 sistently bestow^ upon them both temporal and eternal 
 favours, on the ground of their gracious affections and 
 cordial obedience. The ground, therefore, upon 
 which God pardons or forgives men, is totally different 
 from the ground upon which he rewards them Avith 
 eternal life. This distinction runs through the bible, 
 but is most plainly asserted, illustrated and proved, by 
 the inspired writers of the New Testament. Paul took 
 a great deal of pains to enlighten both Jews and Gen- 
 tiles upon this subject, and to convince them, that the 
 atonement of Christ is the sole ground of pardon or 
 justification, exclusive of the deeds of the law, or any 
 good works. It appears to have been his main object 
 in Avriting his epistle to the Romans, to the Galatians, 
 and to the Hebrews, to show that Christ died a vicari- 
 ous sacrifice, that his vicarious sufferings and death 
 made an atonement for the sins of all mankind ; and 
 that God pardons, forgives, or justifies men solely on 
 account of his atonement, without regard to any Avork 
 of righteousness that they do or can do ; Avhile at the 
 
334 
 
 SERMON XX. 
 
 same time, he taught all true believers, that Gotl pro- 
 mised to reward them for all their benevolence, self- 
 denial, patience, submission, and every act of cordial 
 obedience to his command. But he never intimated 
 that God would reward them for Christ’s making 
 atonement, or for their making atonement. For they 
 never did or could make atonement, and consequently 
 they never merited a reward for making atonement ; 
 and as Christ stood alone, and no one with him in ma- 
 king atonement, they did not deserve to be rewarded 
 for what he voluntarily did and sutTered. Though it is 
 true, that he deserved to be rewarded for making 
 atonement. Accordingly, God promised to reward 
 him, and has rewarded, and continues to reward him, 
 by giving him those for whom he intentionally suffered 
 and whom he died to save. It hence clearly follows, 
 that if men are to be rewarded for any thing, they are 
 to be rewarded for their cordial obedience to the divine 
 commands. And it is proper, that God should approve 
 of their free, voluntary acts of obedience, and give 
 them a gracious, unmerited, and eternal reward, as he 
 has abundantly promised in his word. 
 
 2. It Appears from what has been ‘said, that men 
 were forgiven, pardoned, or justified under the Old 
 Testament, on the same ground that men are under 
 the New. We know that men are now pardoned or 
 justified on the sole ground of the atonement of Christ. 
 The apostle expressly declares, that “God justifies 
 men freely by his grace, through the redemption that 
 is in Jesus Christ.” And it appears from what has 
 been said, that he justified or pardoned men under the 
 Old Testament, on the same ground. Though he pro- 
 mised eternal life to all who obeyed his commands; 
 yet he did not promise to pardon or justify them for 
 their obedience, or good works. For he taught them 
 to offer vicarious sacrifices, which typified the atone- 
 ment of Christ, for which alone he pardoned or forgave 
 their sins. And this demonstrates, that they were par- 
 doned or forgiven on some other ground than their 
 obedience to the divine commands ; for if they were par- 
 
SERMON XX. 
 
 335 
 
 (loned for their obedience alone, there was no occasion 
 for their offering yearly and every day sacrifices, which 
 w ere expressly said to be offered to make atonement 
 for their sins. That those sacrifices were typical of 
 the atonement which Christ w as to make by his suffer- 
 ings and death on the cross, the apostle has clearly 
 proved in his epistle to the Hebrews. And there is 
 no doubt but that the penitent Jews viewed them in 
 that light, and exercised faith in the promised Messiah. 
 This is confirmed by w hat the apostle says concerning 
 the unbelieving Israelites who perished in the wilder- 
 ness. ‘‘ Take heed, brethren, lest there be in any of 
 you an evil heart of unbelief, in departing from the liv- 
 ing God. For some, when they had heard, did pro- 
 voke; howbeit, not ail that came out of Egypt by 
 M OSes. But with whom was he grieved forty years 
 was it not with them that had sinned, whose carcasses 
 fell in the wilderness.^ And to whom sware he, that 
 they should not enter into his rest, but to them that 
 believed not ? So w e see that the}^ could not enter 
 in because of unbelief. Let us therefore fear, lest 
 a promise being left us of entering into his rest, 
 any of you should seem to come short of it. For 
 unto us was the gospel preached, as well as unto them; 
 but the word preached did not profit them, not being 
 mixed with faith in them that heard it.” Here we are 
 told, that {he gospel w as preached under the Old Tes- 
 tament, and that some believed it, w'hile others re- 
 jected it. Those that believed were pardoned and 
 justified; but those wdio disbelieved w^ere condemned 
 and destroyed. Though God promised eternal life to 
 all upon the ground of their obedience, yet he did not 
 promise to pardon or justify them, unless they cordially 
 embraced the gospel which was preached to them 
 through the medium of the vicarious sacrifices, which 
 typified the atonement of Clirist, the sole ground of 
 pardon and justification. All that ever have been par- 
 doned and justified, under either the Old or New Tes- 
 taments, have been pardoned and justified in precisely 
 the same wav, and on the same ground. Though men 
 
336 
 
 3ERM0N XX. 
 
 have been rewarded for their obedience and good 
 works, yet they have never been pardoned or justified 
 on any other ground than the atonement of Christ. 
 
 3. It appears from what has been said, that the So- 
 cinians maintain a great and fatal errour. They sup- 
 pose, that Christ was a mere man, and did not suffer 
 and die as a vicarious sacrifice, to make atonement for 
 sin. Of course they maintain, that men are pardoned 
 and accepted in the sight of God on account of their 
 obedience or good works. This they endeavour to 
 prove by two principal arguments. One is, that God 
 is morally obliged to pardon sinners on account of 
 their repentance and obedience. And the other is, 
 that God did actually pardon sinners under the Old 
 Testament on account of their repentance and obe- 
 dience, without any atonement. This they infer from 
 his promising eternal life to all who obeyed his com- 
 mands. But this argument is fully refuted, by the vica- 
 rious sacrifices for sin, which God required all men, 
 from Adam to Moses, to offer; which, if they had any 
 meaning, typified the atonement of Christ, without 
 which there is no remission of sin. To deny the doc- 
 trine of atonement, through the vicarious death and 
 sufferings of Christ, is contrary to the whole current of 
 scripture ; and subversive of the whole gospel, which 
 has always been preached from Adam to this day. 
 
 4. This subject teaches us, that the doctrine of par- 
 don or justification by works, is an unscriptural and 
 dangerous one. 1 know that Arminians do not choose 
 to say, that men arc justified for their works, as being 
 meritorious, and laying God under obligation, in point 
 of strict justice, to pardon and save them. But they 
 are willing to say, that God does graciously forgive, par- 
 don and justify them on account of their good works. 
 This they strenuously maintain in opposition to the 
 doctrine ofjustification through the atonement of Christ 
 alone. It is easy to see what leads them into this 
 errour. It is a supposition, that God pardons men upon 
 the same ground upon which he rewards them. They 
 plead in favour of their opinion, that God promises 
 
SERMON XX. 
 
 331 
 
 eternal life to all who obey his commands, and that 
 he actually rewards men for their obedience. They 
 instance his rewarding the two servants, who faith- 
 fully employed their talents; and more especially 
 in the representation that Christ gives of the decision 
 of the great day, when he says he will bestow eternal 
 life upon the righteous for their good deeds of charity 
 and mercy. This argument looks plausible, but is en- 
 tirely fallacious, if what has been said is true, that 
 God does not pardon men upon the same ground, upon 
 which he rewards them. And it appears from the 
 whole current of scripture, that he does not. It is only 
 on the ground of Christ’s atonement, that he does, or 
 can pardon sin. But he can and does reward men, m 
 mercy, for their obedience and good works. Though 
 we nave no right to deny the premises of Arminians, 
 yet we have a right to deny the consequence which 
 they draw from their premises. For though it be true, 
 that God can and does reward men for their obedience 
 and good works, yet it is false, that he pardons or jus- 
 tifies them for any thing but the atonement of Christ. 
 Their false doctrine is extremely dangerous, because 
 it directly tends to lead men to build their hopes of 
 pardon and salvation upon the ground of self-righteous- 
 ness, which Christ and the apostles every w here con- 
 demn. Self-righteousness destroyed the Pharisees, 
 and well nigh ruined Paul himself. It is totally incon- 
 sistent with depending on Christ alone for salvation. 
 
 5, In the view of this subject, we may easily discover 
 what it w as that led the Jews into the fatal errour of ex- 
 pecting to be saved by their strict observance of the 
 various precepts and commands which God had given 
 them. They did fall into this dangerous errour. The 
 Pharisee that went up to the temple to pray did ; andl 
 Paul did before his conversion. Their errour was owing 
 io their ignorance. They had lost the knowledge of the 
 true spirit, meaning, and design of the Mosaick dispen- 
 sation. They made no distinction between the moral 
 law and the ceremonial law, which required them to 
 offer those sacrifices, which were typical of Christ, and 
 
 i3 
 
338 
 
 SERxMOX XX. 
 
 pointed out the ground of through his atone- 
 
 ment. They observed the ceremonial law just as they 
 observ ed the moral law, and expected to be pardoned 
 and saved by their obedience to both, without faith in 
 Christ, who was preached to them by the vicarious 
 sacrifices, which they were required to offer, to make 
 atonement for sin. This errour Paul embraced, and 
 supposed, that in respect to the law, he was blameless. 
 But after he had discovered and renounced it in him- 
 self, he discovered and lamented it in his Jewish 
 brethren. He speaks very feelingly and tenderly upon 
 the subject. “ Brethren, my heart’s desire, and prayer 
 to God for Israel is, that they might be saved. For 1 
 bear them record, that they have a zeal of God, hit 
 not according to knowledge. For they being ignorant of 
 God'S righteousness, and going about to establish their 
 own righteousness, have not submitted themselves unto 
 the righteousness of God. For Christ is the end of 
 the law for righteousness to every one that believeth. 
 For Moses describeth the righteousness which is of 
 the law, That the man who doeth those things shall live 
 by them. But the righteousness which is of faith speak- 
 eth on this wise — That if thou shalt confess with thy 
 mouth the Lord Jesus, and shalt believe in thine heart 
 that God hath raised him from the dead, thou shalt be 
 saved. For there is no difference between the Jew and 
 the Greek : for the same Lord over all, is rich unto all 
 that call upon him. F or whosoever shall call upon the 
 name of the Lord shall be saved.” The apostle here 
 lays open the whole cause of his brethren’s expecting 
 to be saved by their own righteousness, or obedience 
 to the law of Moses. It was owing to their ignorance of 
 the justice of God, which requires an atonement as the 
 sole ground of pardon and justification; to their igno- 
 rance of the typical sense of the ceremonial law, which 
 pointed to the atonement of Christ ; and to their igno- 
 rance of the difference between the ground pardon 
 and ground of reward. Their false teachers had ex- 
 plained away the whole spirit and design of the Mo- 
 saick dispensation. And this led them to disbelieve 
 
SERMON XX. 339 
 
 and reject the gospel as Christ and the apostles 
 preaehed it, in consistency with all the laws of Moses. 
 And to convince those who vainly imagined that the 
 law and gospel were inconsistent with each other, the 
 apostle demands, “Is the law then against the promises 
 of God ? God forbid : for if there had been a law given, 
 which could have given life, verily righteousness should 
 have been by the law^ But the scripture hath conclu- 
 ded all under sin, that the promise by faith of Jesus 
 Christ might be given to those that believe. But be- 
 fore faith came, we were kept under the law, shut up 
 unto the faith which should afterwards be revealed. 
 Wherefore the law was our school-master, to bring us to 
 Christ, that we might be justified by faith.^’’ The whole 
 Mosaick dispensation was designed and suited to lead 
 men to the knowledge of the way of pardon and salva- 
 tion, through the atonement of a Saviour to come. But 
 the Jewish teachers, through ignorance, perverted and 
 explained away the spirit and design of the Mosaick 
 dispensation; and instead of showing that it was a 
 school-master to teach the way of salvation by Christ, 
 they employed it as an unanswerable objection against 
 the gospel. And many besides the Jews in former 
 times, and the Socinians in modern times, have been 
 equally ignorant and erroneous in respect to the doc- 
 trine of justification through the atonement of Christ 
 alone. 
 
 6. We may justly conclude from what has been 
 said, that though believers are pardoned or for- 
 given on Christ’s account, yet they are not reward- 
 ed on his account. It is generally acknowledged 
 by Calvinistick divines, that believers are pardoned or 
 forgiven on the ground of Christ’s atonement; but 
 some of them maintain, that they are rew'arded for his 
 obedience. Or, in plainer terms, they suppose, that 
 believers are rewarded for Christ’s obedience, as 
 really as they are forgiven or pardoned for his atone- 
 ment. This appears to be not only an errour, but a pal- 
 pable absurdity. We can see a good reason, w hy God 
 should pardon or forgive believers solelv for Christ’?; 
 
340 
 
 SERMON XS. 
 
 sake, or entirely on the ground of his atonement, which 
 rendered it consistent with his justice; but it appears 
 very absurd, that he should reward them for Christ’s 
 sake, or entirely on account of his obedience^ in distinc- 
 tion from their owm. Christ obeyed tor himself, and 
 believers obey for themselves. They are truly vir- 
 tuous and praise-worthy for their own obedience ; but 
 they are not virtuous or praise-worthy for his obe- 
 dience. God may, with propriety, express his appro- 
 bation of their virtuous obedience, by giving them a 
 gracious reward ; but it is absurd in the extreme, to sup- 
 pose that he graciously rewards them for Christ’s obe- 
 dience. This supposition is not only repugnant to 
 reason, but contrary to the whole current of scripture. 
 We have made it to appear, we trust, sufficiently plain, 
 that God has abundantly promised, both in the old 
 and new testament, to give eternal life to all who 
 obey his commands, on their own account; and not on 
 account of Christ’s obedience, or sufferings. And we 
 feel well satisfied, that this scriptural doctrine never 
 has been, and never can be refuted. 
 
 Finally, it is easy for sinners to seek, in the view of 
 this subject, what they must do to inherit eternal life. 
 They often put this serious and important question, as 
 though they could not answer it, and as though they 
 could find no answer to it in the bible. This can be 
 owing to nothing but blindness of heart. They have 
 often heard and read both the old and new testa- 
 ment, in which the way of life to sinners is plainly 
 pointed out. There never has been but one way, in 
 which sinners could obtain eternal life. They never 
 could atone for their own sins, nor do any thing that 
 merited salvation. But they have always been able to 
 iove God with all their heart, to repent of sin, and to 
 believe in Christ, and rely upon his atonement, as the 
 sole ground of pardon and justification in the sight of 
 God. lliis is the only way of salvation revealed in 
 the bible. In this w ay sinners have been saved, both 
 'under the old and new testament. This is a plain 
 way of salvation. For every sinner knows, that he 
 
SERMON XX. 
 
 341 
 
 has transgressed the holy and righteous law of God, 
 which threatens eternal death as the wages of sin; 
 that he cannot atone for the least transgression ; that 
 ]ie must rely upon that atonement, which Christ has 
 made by his sufferings and death on the cross; and that 
 he cannot rely on that atonement, without renouncing 
 his self-dependence, and self-righteousness. This way 
 of salvation is perfectly plain, and approves itself to 
 every man’s understanding and conscience ; but no 
 man can embrace it, without deep humiliation and self- 
 abasement, and self-condemnation, and unreserved 
 submission to the absolute sovereignty of God. There 
 is nothing that prevents sinners under the gospel from 
 knowing what they must do to be saved, but the mere 
 blindness of their hearts; and there is nothing that pre- 
 vents their doing what will entitle them to eternal life, 
 but the obstinacy of their hearts. They will not ■come 
 to Christ that they might have life. They had rather 
 rely upon their own righteousness, than to rely upon 
 the atonement of Christ. They hate God and Christ, 
 and love death ; and death must be their doom, unless 
 God, in sovereign mercy, both sanctities and pardons 
 them. God has done this for all that have been justi- 
 fied, and he will do this for all w horn he has given to 
 Christ. 
 
SERMON XXL 
 
 THE JOY OF A CLEAR CONSCIENCE. 
 
 II. CORINTHIANS, i. 12. 
 
 For our rejoicing is this, the testimony of our conscience, that in sim- 
 plicity, and godly sincerity, not with fleshly wisdom, but by the grace 
 of God, we have had our conversation in the world. 
 
 Paul begins this epistle with an account of the trials 
 and conflicts, that he and other apostles had experien- 
 ced in Asia, as an apology for not coming to the church 
 in Corinth before, as he had given them some ground 
 to expect. He assures them, that he had always meant 
 to act conscientiously, and had done so in not paying 
 them a visit, as he had intended and intimated. He 
 says, “For our rejoicing is this, the testimony of our 
 conscience, that in simplicity, and godly sincerity, not 
 with fleshly wisdom, but by the grace of God, we have 
 had our conversation in the world, and more abundant- 
 ly to you-wardr He here seriously declares, that he 
 had not delayed coming to them, from sinister or 
 worldly motives, but from pure, Christian, gracious mo- 
 tives, which his conscience approved, and which he 
 could reflect upon with joy and satisfaction. Such 
 simplicity and godly sincerity is common to all true 
 believers. And this warrants me to say, that Chris- 
 tians have reason to rejoice, when their conscience 
 testifies in favour of their conduct. I shall, 
 
 I. Show when Christians have the testimony of their 
 conscience in favour of their conduct; and 
 
 II. Show that they have reason to rejoice, when they 
 have this testimony in their favour. 
 
 I. It is to be considered when Christians have the 
 
SERMON XXI. 
 
 343 
 
 testimony of conscience in their favour. Though it 
 may be supposed to be difficult to give a just and ac- 
 curate definition of conscience ; yet every man knows, 
 that it is something distinct from reason, and every 
 other faculty of the mind. It is conscience, which 
 enables men to distinguish right from wrong, or moral 
 good from moral evil. It is conscience, which teaches 
 them their moral obligation to do what is right, and to 
 avoid what is wrong. And it is conscience, which ap- 
 proves them for doing right, and condemns them for 
 doing wrong. It is this faculty in the breast of Chris- 
 tians, which testifies in their favour, when they do 
 right, but condemns them when they do wrong. The 
 question now before us is, when do christains have the 
 testimony of conscience in their favour? 
 
 The apostle had the testimony of conscience in his 
 favour, and all Christians sometimes have the testimo- 
 ny of conscience in their favour. But w hen does con- 
 science testify in their favour ? 1 answ^er, 
 
 1. When it testifies that they have done what is 
 right. It is always right, that they should do “ whatso- 
 ever things are true, whatsoever things are honest, 
 whatsoever things are just, whatsoever things are pure, 
 whatsoever things are lovely, and whatsoever things 
 are of good report.” And when they do any or all 
 these things, they always have the testimony of con- 
 science in their favour, that they have done what is 
 right. Conscience always knows and approves what 
 is right in itself considered ; and as all men sometimes 
 do what is right in itself considered, so all men some- 
 times have the testimony of conscience so far in their 
 favour. Accordingly, we find all men professing to act 
 conscientiously, sometimes and in some things ; and 
 ^^ e have no reason to scruple the sincerity of their pro- 
 fession. But though conscience approves of all men 
 for doing wdiat is right in itself considered; yet this is 
 but a partial approbation, and consistent with the 
 highest disapprobation. This leads me to observe, 
 
 2. That Christians have the full testimony of con- 
 science in their favour, when it testifies not only that 
 s 
 
344 
 
 SERMO^f xxr. 
 
 they have done rights but have done right from right 
 motives. It is the proper office of conscience to judge, 
 not only whether Christians do what is really right, but 
 whether in doing what is really right, they act from 
 proper motives. Christians may do a great many 
 things that are right, from wrong motives; but con- 
 science never approves of their acting from wrong mo- 
 tives. The apostles rejoiced in having the testimony 
 of conscience, that they had acted from rights and not 
 from wrong motives. “ Our rejoicing is this, the testi- 
 mony of our conscience, that in simplicity and godly 
 sincerity, not with fleshly wisdom, but by the grace of 
 God, we have had our conversation in the world.” 
 They acted from benevolent, and not from selfish mo- 
 tives ; they acted from heavenly, not from worldly mo- 
 tives ; they acted from grace, and not from nature ; 
 they acted to please God, and not themselves. For 
 acting from these pure and holy motives, their con- 
 science approved and applauded them, though the 
 world despised and opposed them for ii. All real 
 Christians sometimes act from the same noble and virtu- 
 ous motives ; and whenever they do, they have the tes- 
 timony of their conscience in their favour ; that the}^ 
 have lived and acted in Christian simplicity and godly 
 sincerity. 1 now proceed to show, 
 
 II. That this testimony of conscience in their favour 
 affords them good ground to rejoice. 
 
 1. Because it assures them, that they have internally, 
 as well as externally obeyed God. All real Christians 
 have that love, which is the fulfilling of the law. The 
 divine law primarily requires the heart, and external 
 actions only as expressions of the heart. The first ami 
 great commandment is, “ Thou shalt love the Lord thy 
 God with all thy heart, w ith all thy soul, with all thy 
 mind, and with all thy strength. And the second is 
 like unto it, thou shalt love thy neighbour as thyself. 
 On these two commandments hang all the law and the 
 prophets.” God requires every person in every pre- 
 cept to obey him from a holy, benevolent heart. He 
 sever requires any external action to be done sepa-- 
 
SERMON XXI. 
 
 34o 
 
 rately from pure, holy love. None who are in the state 
 of nature, ever act from this true love to God and man. 
 They have not the love of God in them. They are 
 under the entire dominion of a sinful and selfish heart, 
 which is not obedience to, but a transgression of the 
 law of God. They have not, nor can have the testi- 
 mony of conscience, that they have ever internally 
 obeyed God in a single instance. God has shed 
 abroad his love in the hearts of real christains, who 
 delight in his law after the inward man. They not only 
 do the actions which God requires, but do them 
 from pure and proper motives. When conscience is 
 allowed to do its ofiice, it makes the same distinction 
 between external and internal obedience, that the di- 
 vine law does. It approves of internal obedience, but 
 disapproves of external obedience, which does not flow 
 from internal obedience. Unrencwed men seldom al- 
 low conscience to do its whole olTice; that is, to judge 
 what manner of spirit they are of, but only to judge 
 what manner of actions they perform. They are satis- 
 fied, if conscience testifies that they act in external 
 conformity to the divine law, though their hearts are 
 far from God. But real Christians habitually allow 
 conscience to do its whole office, and judge of their 
 hearts, as well as of their actions, which flow from their 
 hearts ; and it gives them no satisfaction to have con- 
 science testify in favour of their external conduct^ unless 
 it testifies also in favour of the Christian simplicity and 
 godly sincerity of their internal views and intentions, 
 t^onscience is as ready to approve of right motives of 
 action, as to condemn wrong ones. Whenever Chris- 
 tians impartially consult conscience, it never fails to 
 approve of whatever they do from pure and benevolent 
 motives. So long, therefore, as they keep their hearts 
 with all diligence, and do what is internally as well as 
 externally right, they have the approbation of con- 
 science, w hich affords them a just and solid ground to 
 rejoice, which all the world cannot take away. David 
 says, “Great peace have they that love thy law, and 
 nothing shall offend them," or destroy their peace, 
 44 
 
346 
 
 SERMON XXI. 
 
 Audit was a proverb in Israel, “The backslider in 
 heart shall be tilled with his own ways; and a good 
 man shall be satisfied from himselfy As the reproach o( 
 conscience is extremely painful^ so the approbation of 
 conscience is extremely pleasant and joyful. And it is 
 peculiar to christains to have the approbation of con- 
 science, which is a permanent source of joy and con- 
 solation both in prosperity and adversity, because it 
 affords them infallible evidence, that they have done 
 their duty. 
 
 2. Christians have reason to rejoice, wlien their con- 
 science testifies in their favour, because it affords them 
 infallible evidence, that they have the approbation ol 
 God. Conscience is God’s vicegerent in every human 
 breast, and always says the same things that God says. 
 It approves of what God approves, and condemns what 
 God condemns. When christains feel and act as their 
 conscience dictates and approves, they may know that 
 God approves their views and conduct, and that their 
 liearts are right in his sight. And it is only by the 
 testimony of their approving conscience, that they can 
 possibly know that they are at peace with God, as well 
 as with themselves. Unless their conscience approves 
 of their heart, they cannot know that God approves of 
 it. Accordingly, the apostle directs Christians to de- 
 termine whether they have the approbation of God, 
 by determining whether they have the approbation of 
 their own conscience. He says, “ As many as are led 
 by the spirit of God, they are the sons of God. For ye 
 have not received the spirit of bondage again to fear, 
 but ye have received the spirit of adoption, whereby 
 ye cry Abba Father. The spirit itself beareth w it- 
 ness w ith our spirit, that w e are the children of God. 
 And if children, then heirs; heirs of God, and joint 
 heirs with Christ.” When the conscience of Christians 
 testifies, or bears witness in their favour, that they have 
 the spirit of adoption, that is, a holy, filial, dutiful 
 spirit, then they may certaiidy conclude that they are 
 the sons of God, and stand entitled to the everlasting 
 favour and enjoyment of God. When conscience ap- 
 
SERMON XXI. 
 
 :u7 
 
 proves ot’ the heart, it is an infallible evidence, that God 
 approves of it; or when the heart and conscience 
 unite their testimony in the favour of Christians, they 
 have the highest evidence that they are the chil- 
 dren and heirs of God. No witness of the spirit, w ith- 
 out the witness of conscience, can give Christians an 
 infallible evidence, that they have the approbation of 
 their heavenly Father; but when their conscience ap- 
 proves of their heart, they may certainly know* that he 
 approves of them. Hence says the apostle John, “If 
 our heart condemn us, God is greater than our heart, 
 and knoweth all things. Beloved, if our heart con- 
 demn us no/, then have we confidence towards God.” 
 This peace of conscience which Christians enjoy, 
 stands inseparably connected with peace with God, 
 which is a source of peculiar joy and satisfaction. 
 David esteemed the favour of God as the source of pe- 
 culiar joy. “There be many that say, who wall shew^ 
 us any good } Lord, lift thou up the light of thy coun- 
 tenance upon us. Thou hast put gladness in my heart 
 more than in the time that their corn and wane increa- 
 sed.” And again he says, “ Whom have 1 in heaven 
 but thee.^ and there is none upon earth that I desire 
 beside thee.” And again he says to God, “ Thy favour 
 is life, and thy loving kindness is better than life.” The 
 apostle tells Christians, that “ the peace of God, which 
 passeth all understanding, shall keep your hearts and 
 minds through Christ Jesus.” And he joins himseil' 
 with Christians in saying. “Being justified by faith, we 
 have peace tcith God^ through our Lord Jesus Christ; by 
 whom also we have access by faith into this grace 
 wherein w'e stand, and rejoice in hope of the glory 
 of God. And not only so, but we glory in tribulation 
 also; knowing that tribulation worketh patience; and 
 patience experience; and experience hope; and hope 
 maketh not ashamed, because the lov e of God is shed 
 abroad in our hearts.” 
 
 3. Christians have reason to rejoice, w hen their con- 
 science bears testimony in their favour, because it af- 
 fords them infallible evidence, that they w ill sooner or 
 
SERMON XXL 
 
 3iH 
 
 later meet the approbation of all the world. Christ 
 forewarned his faithful Ibllowers, that the world would 
 disapprove, reproach, and oppose them for acting con- 
 scientiously in the discharge of their duty. And they 
 have always found, that his precaution was proper, and 
 his prediction true. The men of the world disapprove 
 of Christians more for doing right, than for doing 
 wrong ; more for obeying, than disobeying their con- 
 science. The men of the world are not displeased 
 with Christians for conforming to the world, but for 
 not conforming to the world: and practically con- 
 demning tlie customs, manners, and practices of the 
 world. Christians feel themselves bound to obey the 
 dictates of their own conscience, rather than to re- 
 gard the frowns or flattery of the enemies of truth. 
 But their conscience, which dictates and approves their 
 righteous conduct, assures them, that they shall sooner 
 or later meet the approbation, not only of God, but of 
 man. All men carry in their breast a conscience, as 
 well as Christians, and their conscience approves of 
 wdiat is right in Christians, as well as what is right in 
 themselves. And though their conscience be now de- 
 tiled and blinded by the moral corruption of the heart ; 
 yet it will eventually be aw akened to do its office, in 
 condemning themselves and approving of Christians, 
 This has been verified in a thousand particular instan- 
 ces. Individuals w ho have disapproved and condem- 
 ned Christians for acting agreeably to their conscience, 
 have afterwards, if not at the time of it, inw^ardly ap- 
 proved of their conduct. That which one man’s con- 
 science approves, the conscience of every man in the 
 world wall approve, wlien he has a fair and impartial 
 view of it. Whatever the conscience of Christians ap- 
 proves in them, all the w'orld will approve, when it is 
 clearly exhibited before them. Job acted conscien- 
 tiously, for which his friends and enemies condemned 
 him; but finally every eye that saw him and every ear 
 that heard him, blessed him; and those who complain- 
 ed of him most, w ere constrained to justify him, and 
 <*ondemn themselves. Saul hated and opposed David 
 
SERMON XXL 
 
 349 
 
 for acting uprlglitlj, according to the dictates of his 
 own conscience ; but his conscience constrained him 
 to approve of his integrity and kindness to him. Jo- 
 seph’s brethren hated and abused him for acting ac- 
 cording to his own conscience ; but when their con- 
 science was awakened to do its office, it justified him, 
 and condemned themselves. Paul knew, that his con- 
 science approved of his preaching as he did, and 
 therefore he confidently believed, that the conscience 
 of his hearers approved of it. “ Therefore, seeing we 
 have this ministry, as we have received mercy, we faint 
 not ; but have renounced the hidden things of dis- 
 honesty ; not walking in craftiness, nor handling the 
 w ord of God deceitfully ; but by manifestation of the 
 truth, commending ourselves to every man’s conscience 
 in the sight of God.” When the conscience of Chris- 
 tians testifies in favour of their character and conduct, 
 they may be assured that their character and conduct 
 W'ill be approved sooner or later by all mankind, and 
 by the whole intelligent universe. And is not this a 
 solid ground for their rejoicing always and without 
 ceasing.^ 1 may add, 
 
 4. That they have good reason to rejoice, when 
 their conscience testifies in their favour, because it af- 
 fords them an infallible evidence, that they stand enti- 
 tled to all the blessings of eternal life. Since their 
 conscience testifies, that they love God, it equally tes- 
 tifies that God loves them; and since it testifies that 
 God loves them, it equally testifies that they are his 
 children and heirs of eternal life. And to be assured 
 of eternal life, is the broadest and firmest ground of 
 joy unspeakable and full of glory. Accordingly, we 
 find that the primitive Christians, who had the testimo- 
 ny of their conscience in their favour, did actually re- 
 joice in the full assurance of hope, that they stood en- 
 titled to all the blessedness of the heavenly world. 
 Hear them express their joyful hopes and prospects. — 
 “God, who commanded the light to shine out of dark- 
 ness, hath shined in our hearts, to give the light of the 
 know ledge of the glory of God in the face of Jesus 
 
350 
 
 SERMON XXl. , 
 
 Christ, ^^'e are troubled on every side, yet not dis- 
 tressed ; we are perplexed, but not in despair; perse- 
 cuted, but not forsaken ; cast down, but not destroyed ; 
 always bearing about in the body the dying of the Lord 
 Jesus. For which cause we faint not; but though our 
 outward man perish, yet the inward man is renewed 
 day by day. For our light affliction, which is but for 
 a moment, vvorketh for us a far more exceeding and 
 eternal weight of glory ; while we look not at the 
 things which are seen, but at tlie things which are not 
 seen: for the things which are seen are temporal, but 
 the things which arc not seen are eternal.” Peter 
 thanks God for the same joyful hopes and prospects of 
 Christians. “Blessed be tlie God and Father of our 
 Lord Jesus Christ, who, according to his abundant 
 mercy, hath begotten us again unto a lively hope — to 
 an inheritance incorruptible, and undefiled, and that 
 fadeth not away, reserved in heaven for you, who are 
 kept by the powder of God, through faith unto salva- 
 tion. Wherein ye greatly rejoice^ though now for a 
 season (if need be) ye are in heaviness through mani- 
 fold temptations; that the trial of your faith might be 
 found unto praise, and honour, and glory, at the ap- 
 pearance of Jesus Christ: whom having not seen ye 
 love ; in whom though now ye see him not, yet believ- 
 ing, ye rejoice with joy unspeakable and full of glory.” 
 While Christians have the testimony of conscience in 
 their favour, they have all the promises of God in their 
 favour. Hence says the apostle, this is our rejoicing, 
 that is, the primary source of all our rejoicing, the tes- 
 timony of our conscience, that we have acted from 
 Christian simplicity and godly sincerity. 
 
 IMPROVEMENT. 
 
 1, If Christians have the testimony of their con- 
 science in their favour, then they may always know^ 
 their gracious state. They have the spirit of adoption, 
 and their conscience witnesses with their spirit of 
 
SERMON XXI. 
 
 352 
 
 adoption, that they are really the children of God. 
 The primitive Christians carried in their breast an in- 
 fallible witness that they were the subjects of saving 
 grace. They say in the text, “ Our rejoicing is this, 
 the testimony of our conscience, that in simplicity and 
 o^odly sincerity, not with fleshly wisdom, but by the 
 grace of God, we have had our conversation in the 
 world.*’ Their conscience testified, that they had 
 acted, not from llesldy wisdom or worldly motives, but 
 had acted in simplicity and godly sincerity from gra- 
 cious motives. Their conscience gave them infallible 
 evidence, tliat they possessed the grace of God in truth. 
 And all real Christians carry about with them the same 
 infallible witness, tiiat they are in a state of grace. 
 They have a spirit of grace, or a gracious spirit; and 
 dieir conscience witnesses with their spirit of grace, 
 that they are. born of God, and are his children. Idiere 
 is scarcely any religious subject, w inch has been in- 
 volved in more darkness and obscurity, than that 
 whicii has been called ihe mystery of sanctijication. This 
 has led many to imagine, that Christians know^ that 
 they are in a renewed and sanctdied state in some 
 mysterious manner, which cannot be intelligibly ex- 
 plained. They suppose, that the Holy Spirit, the 
 tliird person in the Trinity, reveals to them, either im- 
 mediately, or by some passage of scripture, that they 
 have passed from death unto life, and experienced a 
 saving change. But it appears from what has been 
 said, that it is the testimony of conscience, that they 
 have received the fruit of the spirit, which gives them 
 the only true and infallible evidence, tliat they are born 
 of the spirit, and are the children of God. The fruit 
 of the spirit is lore, a filkd love to God, which the con- 
 science teslihes is saving grace, (diristians are re- 
 quired to know, thalthcy have passed from death unto 
 life. And this is a reasonable requisition, because 
 they are capable of knovving this, and may know it, if 
 they impartially consult conscience, which will always 
 tell them the trutli on tliis subject, 'i'tie apostle Peter 
 exhorts clirislians. 'Go give diligence to make their 
 
352 
 
 SERMON XXL 
 
 f 
 
 calling and election sure.” And the apostle Paul says to 
 Christians. “ Examine yourselves, whether ye be in the 
 faith; prove your ownselves. Know ye not your own 
 selves, how that Christ is in you,” that is, the spirit of 
 Christ, “ except ye be reprobates Every Christian 
 is to blame, if he does not know that he is in a gracious 
 state. His ignorance is always owing to negligence. 
 He has the witness in himself, and may know it, if he 
 would only seriously and impartially consult his con- 
 science, which stands ready to testify in his favour. 
 But here you will ask. Does not conscience testify 
 against Christians 1 answer, it does testily against 
 their stn/uJ exercises, but in favour of their ho/i/ ones. 
 And this approbation of their holy exercises is an in- 
 fallible evidence that they are in a state of grace ; but 
 the disapprobation of their sinful exercises, is no coun- 
 ter-evidence, that they are not in a state of grace. It 
 is only an evidence of their moral imperfection, 
 which will cleave to them as long as they live in this 
 world. Though Peter’s conscience testified that he 
 was extremely criminal in denying his Master ; yet it 
 equally testified, that he loved Christ supremely. For 
 when Christ put the question, “Simon, son of Jonas, 
 Invest thou me more than these The testimony of 
 his conscience enabled him to say in simplicity and 
 godly sincerity, “Lord, thou knowest all things, tliou 
 knowest that 1 love thee.” Though Christians may, 
 and ought to mourn and w’ecp bitterly as Peter did, 
 when their conscience condemns them for dishonour- 
 ing Christ ; yet they may rejoice, w hen conscience tes- 
 tifies, that they love him supremely. Real Christians 
 Iiave no right to walk in darkness and go mourning all 
 the day long, through fear that they are not Christians. 
 Their duty is to consult the testimony of conscience : 
 “ that in simplicity and godly sincerity, not w ith fleshly 
 w'isdom, but by the grace of God, they have had their 
 conversation in the world.” And this is true, and 
 ought to make them rejoice. 
 
 2. If conscience will always testif>^ to Christians 
 what is right if they consult it; then they may alvvays 
 
SERMON XXI. 
 
 353 
 
 know their duty. Conscience is always an infallible 
 ^uide respecting duty, when it is properly consulted. 
 There are a vast many plain cases of duty, which con- 
 science imperceptibly dictates, without any deliberate, 
 or formal consultation. But there are not a few dark, 
 doubtful, or difficult cases of duty, when Christians find 
 themselves in need of a sure guide. In all such cases, 
 they may infallibly know their duty, if they sincerely 
 desire and impartially seek to know it. Their con- 
 science is always with them, and able and ready to 
 direct them, if they will only properly consult it. Paul 
 would not have thought, that he ought to do many 
 things against the name of Jesus, if he had duly con- 
 sulted his conscience. Christ exhibited infallible evi- 
 dence, that he was the promised Messiah, and had 
 Paul consulted his conscience w hile reading the pre- 
 dictions concerning Christ in the old testament, it 
 would have convinced him, that he ought not to have 
 viewed him as an impostor, and to have opposed him 
 as such. Or if he had consulted conscience w hen he 
 heard Stephen’s dying discourse, he w^ould not have 
 thought that he ought to aid and countenance the per- 
 secutors of that sincere follow^er of Christ. He wms, as 
 he afterwards found himself to be, highly criminal in 
 not knowing his duty in respect to Christ and his sin- 
 cere follow ers. Christians, as well as others, frequent- 
 ly say, that they wash to know' their duty in certain 
 cases, but cannot determine what it is. Sometimes 
 they cannot determine whether it is their duty to at- 
 tend publick worship. Sometimes they cannot deter- 
 mine whether it is their duty to relieve such an object 
 of charity. And sometimes they cannot determine 
 whether it is their duty to promote such a cause of 
 publick utility and importance. They find a great many 
 such difficult cases, in which they cannot discover their 
 duty. But this is a great mistake. For if they would 
 only sincerely desire to know their duty, and impar- 
 tially consult conscience, it would dictate their duty, 
 and remove their difficulty. It is their duty either to 
 act. or not to act in all such cases, and conscience 
 
 15 
 
354 
 
 SERMON XXI. 
 
 would infallibly decide the question, if they would pro- 
 perly seek its guidance and direction. As a genera! 
 rule, it is the duty of Christians to do what is the most 
 self-denying. And this is the principal reason why 
 they are so negligent and reluctant to consult con- 
 science. For conscience always bears testimony 
 against all selfishness, and in favour of true self-denial, 
 or disinterested benevolence. The truth is, Christians 
 always may, and consequently ought to know their 
 duty. They are always to blame, if they do not con- 
 sult conscience in difficult cases, or if they act contra- 
 ry to its infallible dictates. 
 
 3. If the conscience of Christians approve of them 
 for doing their duty, then they live the happiest life of 
 any men in the world. The testimony of their con- 
 science in their favour, affords the purest, the highest, 
 and most permanent source of happiness. This source 
 of happiness is peculiar to real Christians, who alone 
 enjoy it. The men of the world, amidst all their 
 worldly possessions, hopes, and enjoyments, never 
 have the approbation of conscience ; for though they 
 do many things that are right, yet they never do any 
 thing from right motives. They never act in Christian 
 simplicity and godly sincerity, but with fleshly wisdom, 
 and from selfish and sinister motives, which their con- 
 science, when it does its office, always disapproves 
 and condemns. But all real Christians do those things 
 which are not only externally, but internally, right ; tor 
 which they have the approbation of conscience, the 
 approbation of God, and expect to have, and shall 
 have, the approbation of the whole intelligent creation. 
 And what can be a source of higher and purer satisfac- 
 tion and self-enjoyment than this, under all circum- 
 stances of life, whether prosperous or adverse } All 
 real Christians may adopt the language of the text. Our 
 rejoicing is this, the testimony of our conscience, that 
 we have acted with Christian simplicity and godly sin- 
 cerity, which affords us that peace, which the world 
 can neither give nor take away. But are there any oth- 
 er men that can justly adopt this language } Can they 
 
SERMON XXI. 
 
 355 
 
 say from their own experience, that the ways of wis- 
 dom are ways of pleasantness, and all her paths are 
 peace and that in keeping God’s commandments 
 there is great delight Can they say that their con- 
 science ever testified to their godly sincerity and gra- 
 cious motives in any thing they have ever done ? Do 
 they ever derive comfort, consolation, and joy, in re- 
 flecting upon their inward views, desires, and designs, 
 more than upon reflecting upon their external con- 
 duct.^ Or does not a critical examination of the real 
 motives of their external conduct always weaken and 
 diminish their comfort and satisfaction, rather than in- 
 crease it.^ It was the pure, sincere, godly motives of 
 their conduct, that afforded the primitive Christians the 
 solid and permanent ground of their joy and rejoicing. 
 And this is true in respect to all real Christians at this 
 day. The approbation of their conscience affords them a 
 source ofjoy and self-enjoyment, that all the men of the 
 world are destitute of, and strangers to. Though they 
 often suffer more evils and trials than the men of the 
 w^orld, still it is true that they enjoy more happiness. 
 The approbation of conscience gives them more solid 
 peace and real felicity, than the men of the world can, 
 or do ever derive from the approbation of ignorant and 
 partial admirers of their apparent virtue and prosperi- 
 ty. For their conscience tells them, that if their ad- 
 mirers only knew their internal views and motives of 
 conduct, they w^ould despise and contemn them. But 
 it is not s© with real Christians, whom the^ world de- 
 spise; for they have the testimony of conscience, that 
 the w orld would approve them, if they only knew their 
 internal views and motives of action. And this makes 
 them feel very indifferent whether the world applaud or 
 reproach them. At least, the apostle Paul felt so, for 
 he says to the Corinthians, “ With me it is a very small 
 thing that 1 should be judged of you, or of man’s judg- 
 ment.” 
 
 4. If the conscience of Christians always approves of 
 all their Christian simplicity and godly sincerity in act- 
 ing, then they never need to be afraid to do their 
 
/i5t) . 
 
 SERMON XXI. 
 
 duty. Though they may often expect to meet with 
 the frowns of the world in doing their duty, yet so long 
 as they enjoy the approbation of conscience and the 
 approbation of God, they need not fear the disappro- 
 bation of the world ; for they enjoy that peace, which 
 the world cannot give nor take away. They may al- 
 Avays assure themselves, that they shall be more happy 
 in doing their duty, than in neglecting it; and that the 
 more constantly and faithfully they do their duty, the 
 more they shall promote their happiness, both in time 
 and in eternity. This the primitive Christians believed, 
 and acted accordingly. The testimony of their own 
 conscience gave them courage and resolution to pursue 
 the path of duty, through the most formidable difficul- 
 ties, trials, and dangers. And they enjoined it upon all 
 the followers of Christ, to be “steadfast, unmoveable, 
 always abounding in the work of the Lord, forasmuch as 
 they knew that their labour should not be in vain in 
 the Lord.” And the apostle Peter put the question to 
 their conscience, “ who is he that Avill harm you if ye 
 be followers of that which is good Christians have 
 a peculiar, and endearing motive to do their duty, not- 
 withstandi\)g all the frowns and flatteries of the world; 
 I mean the motive of their own present, future, and 
 eternal happiness. The approbation of their con- 
 science assures them of the approbation of God, and 
 the final approbation, not only of all good men, but of 
 all bad men. The fear of man bringeth a snare, and 
 good men are oftener entangled in this snare, perhaps, 
 than in any other in the world. They are extremely 
 apt to fear the losing of the favour, as well as of incur- 
 ing the displeasure of the enemies of the gospel. Peter 
 denied his Master through fear of his enemies. And 
 Paul tells him, that he had dissembled in preaching 
 the gospel, through fear of those who heard him. 
 How often do Christians neglect some of the du- 
 ties which they owe to God arid man, Ihrouo-h a servile 
 fear of those whom they ought not to fear And how 
 often do they neglect the duty which they owe to one 
 another, through fear of meeting the disapprobation of 
 
SERMON XXI. 
 
 357 
 
 those, whose approbation they ought to have ? How 
 often do they fear the disapprobation of their fellow- 
 men, more than the disapprobation of their own con- 
 science? This is a oToundless as well as a sinful fear. 
 
 O 
 
 it destroys their present and future peace. If they 
 wish to be happy and rejoice, let them secure the ap- 
 probation of their own consci*nce, in doing their duty. 
 Tliere is an inseparable and infallible connection be- 
 tween duty and happiness, which cannot be destroyed. 
 Happiness is to be enjoyed in the faithful discharge of 
 duty, and the more faithful Christians are in doing their 
 duty, the more happy they will finally and for ever be. 
 
 5. If the conscience of Christians testifies in their 
 tavour, when they do their duty, then it as faithfully tes- 
 tifies against all their short-comings, and criminal defi- 
 ciencies, and moral imperfections. The conscience of 
 Christians is far more apt to do its office than the con- 
 science of sinners. They forbid it to speak; but Chris- 
 tians more or less allow and invite it to speak, in re- 
 proof, as well as in approbation. And to this it is 
 owing, that Christians are vastly more burdened with 
 sin, than the men of the 'world. They silence their 
 conscience as much as possible, lest it should dis- 
 turb their groundless peace. But Christians desire to 
 know what is wrongs as well as what is right, in their 
 hearts and conduct. For they have the same simpli- 
 city and godly sincerity in repenting of their neglect, 
 as in performing their duty. They sincerely desire to 
 know what manner of spirit they are of, and pray to 
 God to search and try them. For they know that if 
 they regard iniquity in their hearts, the Lord will not 
 hear their prayers, nor approve their conduct. 
 
 6. If conscience approve of actions that are right in 
 themselves, when they are done in Christian simplicity 
 and godly sincerity, but does not approve of any exter- 
 nal actions, which flow from fleshly wisdom, and selfish 
 and sinful motives; then we may discover the great 
 source of self-deception in sinners. They consult con- 
 science only in respect to their external conduct, 
 which is often right and amiable, simply considered, 
 
358 
 
 SERMON XXI. 
 
 and such as conscience says is right ; and from this 
 they conclude, that they have the approbation of con- 
 science, which gives them peace, and lulls them in the 
 most dangerous security. In this way, Saul justified 
 himself when Samuel condemned him. In this way 
 the amiable young man in the gospel justified himself, 
 in saying, that he had kept all the divine commands. 
 In this way Paul made himself believe, that touching 
 the law he was altogether blameless. In this way all 
 the scribes and pharisees trusted in themselves that 
 they were righteous, and despised others. And in this 
 same way, sinners endeavour to make their conscience 
 speak in their favour; by judging partially in respect 
 to their external conduct, while their internal views 
 and motives are not submitted to the infallible decision 
 of that faithful judge. We hear all descriptions of 
 men of the world speaking of doing their duty, as much 
 as Christians, though they never did an act of duty in 
 their life. This is self-deception, because sinners do 
 not mean to hear the truth from their conscience, nor 
 from any other quarter. They are blindly pursuing 
 the path to ruin. This is infinitely dangerous. They 
 are intreated to hear and obey the infallible dictates 
 of conscience. Conscience will sooner or later speak, 
 and divide them from the righteous, and make them 
 take their proper place. 
 
 V 
 
SERMON XXII. 
 
 THE FAITH OF MIRACLES. 
 
 MATTHEW, XXI. 22. 
 
 Jlnd all things whatsoever ye shall ask in prayer, believing, ye shall 
 receive. 
 
 In order to set this peculiar promise in a just and 
 clear light, I shall inquire, 
 
 I. To whom it was made; 
 
 II. What was the extent of it; 
 
 III. Whatw as the condition of it ; and 
 
 IV. Whether it be applicable to Christians at the 
 present day. 
 
 1. We are to inquire to whom the promise in the 
 text was made. 
 
 Soon after Christ began to preach, and had convert- 
 ed a number of his hearers, he chose from among them 
 twelve men to be his disciples; to whom he gave au- 
 thority to preach the gospel, and power to work mira- 
 cles. Matthew^ says, “ When he had called to him his 
 tw'elve disciples, he gave them power against unclean 
 spirits, to cast them out, and to heal ail manner of sick- 
 ness, and all m;mner of disease.” Mark says, “ He call- 
 ed unto him w horn he would, and they came to him. 
 And he ordained twelve that should be wdth him, and 
 that he might send them forth to preach ; and to have 
 pow er to heal sicknesses, and to cast out devils.” And 
 Luke tells us, that “ After these things, the Lord ap- 
 pointed other seventy also, and sent them two and two 
 before his face into every city, and place, whither he 
 himself w ould come,” to preach the gospel, and work 
 miracles. These particular persons Christ appointed 
 
360 
 
 bERMON XXII. 
 
 and qualified to preacfi and to work miracleii before 
 his crucifixion ; but after his resurrection, and just be- 
 fore his ascension to heaven, he gave a more general 
 commission to his apostles and to others to work mira- 
 cles. “ And he said unto the eleven, go je into all 
 the world, and preach the gospel to every creature. 
 He that believeth and is baptized, shall be saved ; but 
 he that believeth not, shall be damned. And these 
 signs shall follow them that believe ; in my name shall 
 they cast out devils ; they shall speak with tongues; 
 they shall take up serpents, and if they drink any dead- 
 ly thing, it shall not hurt them : they shall lay hands 
 on the sick, and they shall recover.” Here Christ 
 promised to bestow the power of working miracles, not 
 only upon the apostles and their successors in the gos- 
 pel ministry, but also upon common Christians. How 
 long this power of working miracles was continued in 
 the church, it is not easy, nor necessary to ascertain ; 
 though we have pretty good evidence from ecclesias- 
 tical history, that it continued in more or less instances, 
 until the third or fourth century. Now, it appears, 
 that the promise in the text was made to those who 
 possessed miraculous powers in particular, not only 
 from the context, but from several other similar pas- 
 sages of the scripture. In the verses preceding the 
 text, it is said, “ When Jesus saw a fig-tree in the way, 
 he came to it and found nothing thereon but leaves on- 
 ly, and said unto it, let no fruit grow on thee hencefor- 
 ward for ever. And presently the fig-tree withered 
 away. And when the disciples saw it they marvelled, 
 saying, how soon is the fig-tree withered away.^ Jesus 
 answered and said unto them, verily I say unto you, if 
 ye have faith and doubt not, ye shall not only do this, 
 which is done to the fig-tree, but also, if ye shall say un- 
 to this mountain, be thou removed, and be thou cast in- 
 to the sea, it shall be done. And all things tvhatsoevcr ye 
 shall ask in prayer, believing, ye shall received Mark men- 
 tions this same promise in nearly the same language. 
 He says, “In the morning, as they passed by, they saw 
 the fig-tree dried up from the roots. And Peter calling 
 
SERMON XXII. 
 
 361 
 
 to remembrance, saith unto him, master, behold the fig- 
 tree thou cursedst, is withered away. And Jesus an- 
 swering, saith unto him, have faith in God. For verily 
 I say unto you, that whosoever shall say to this moun- 
 tain, be thou removed, and be thou cast into the sea ; 
 and shall not doubt in his hearty but shall believe that those 
 things which he saith shall come to pass : he shall have 
 whatsoever he saith : therefore, I say unto you, whatsoever 
 things ye desire when ye pray, believe that ye receive 
 them, and ye shall have themy Our Saviour made a simi- 
 lar promise to his disciples in the 14th of John. “Verily, 
 verily, I say unto you, he that believeth on me, the 
 works that I do (that is, miraculous works) he shall do 
 also, and greater ivorks than these shcdl he do^ because I 
 go unto the F ather. And whatsoever ye shall ask in my 
 name that will Ido, that the Father may be glorified in 
 the Son. If ye ask aiiy thing in my name, 1 loill do itJ’'* 
 He repeats the same promise in the 16th of John. 
 “ Verily, verily I say unto you, whatsoever ye shall ask 
 the Father in my name, he w ill give it you.” It plainly 
 appears from all these similar passages, that the pro- 
 mise in the text w as made to the apostles and to all 
 those primitive Christians who possessed miraculous 
 pow ers. Christ promised all such persons, that if they 
 should pray in faith for any miracle, their prayer should 
 be heard, and the very miracle they prayed for should 
 be granted. 
 
 II. We are to inquire concerning the extent of the 
 promise. “ All things whatsoever ye shall ask in 
 prayer, believing, ye shall receive.” Though this pro- 
 mise seems to be indefinite and universal, yet we must 
 suppose it was in some measure, or in some sense, 
 limited. It is very natural to conclude, from the pecu- 
 liar character of the persons to whom it was made, that 
 it had a sole and immediate respect to the bestow'ment 
 of miraculous gifts. Christ meant to assure those, to 
 whom he had given, and should give the power of 
 working miracles, that if they prayed in faith for any 
 supernatural gift in particular, that that particular gift 
 should be granted. But w^e have no reason to think, 
 
 46 
 
;362 
 
 bERMON XXll. 
 
 lliat if they prayed for any thing else, believing it would 
 be granted, that that particular thing would be grant- 
 ed. The promise was undoubtedly limited and re- 
 stricted to miraculous gifts, and had no respect to any 
 other favours. If those who possessed the power of 
 working miracles had prayed for any common tempo- 
 ral or spiritual blessings in particular, they had no 
 ground to expect that those particular blessings would 
 be granted in answer to the promise in the text. We 
 know that the apostles and primitive Christians were 
 subject to poverty, pain, sickness, and all the common 
 trials and afflictions of the present life; and though 
 they undoubtedly prayed, that these natural evils might 
 be prevented, mitigated, or removed, yet it does not 
 appear, that their prayers respecting those things were 
 always granted. But if the promise in the text were 
 unlimited and universal, it seems that they might have 
 prayed for any common favours, with the same faith 
 and assurance of being heard, as when they prayed for 
 miraculous gifts. 
 
 III. Let us inquire with respect to the condition of 
 the promise under consideration. It is said in the text, 
 “ All things whatsoever ye shall ask in prayer, believin^^ 
 ye shall receive.” And in another place it is said, 
 “ What things soever ye f/mVe whenye pray, believe that 
 ye receive them, and ye shall have them.'’’’ This promise 
 was expressly made upon the condition of a certain 
 kind of faith. If those to whom it was made, exercised 
 that certain kind of faith, their faith absolutely secured 
 the fulfilment of the promise ; but if they failed of ex- 
 ercising the faith required, the promise was not fulfil- 
 led. We find an instance of this in the 17th of Mat- 
 thew. There we read, “ A certain man came to Christ, 
 kneeling down to him, and saying. Lord, have mercy 
 on my son : for he is a lunatick, and sore vexed ; for 
 oft times he falleth into the fire, and oft into the water. 
 And I brought him to thy disciples, and they could 
 not cure him. Then Jesus answered and said, O faith- 
 less and perverse generation, how long shall I be with 
 you } how long shall I suffer you ? bring him hither 
 
SERMON XXII. 
 
 363 
 
 to me. And Jesus rebuked the devil, and he departed 
 out of him. Then came the disciples to Jesus apart, 
 and said, why could not we cast him out? And Jesus 
 said unto them, because of your unbelief: for verily I say 
 unto you, if ye have faith as a grain of mustard seed, ye 
 shall say unto this mountain, remove hence to yonder 
 place, and it shall remove ; and nothing shall be im- 
 possible unto you.” So far we may be assured, that the 
 promise made in the text was made upon the condition 
 of a certain kind of faith, the least degree of which 
 secured the fulfilment of it. The question now is, 
 wherein did the faith of miracles differ from any other 
 kind of faith? To tliis I answer, that it differed from 
 every other kind of faith, in respect to i\\e peculiar foun- 
 dation of it ^ which was a peculiar power of working mira- 
 cles, given to all the apostles, and to some common 
 Christians, in the primitive days of the gospel. Christ 
 promised those to whom he had given the power of 
 working miracles, tiiat he would assist them in working 
 any miracle they desired to work, upon the condition 
 of their believing that he would assist them, according 
 to his promise, which ran in this form : “ These signs 
 shall follow them that believe ; in my name shall they 
 cast out devils ; they shall speak with new tongues ; 
 they shall take up serpents; and if they drink any 
 deadly thing, it shall not hurt them : they shall lay 
 hands on the sick, and they shall recover.” This was 
 a promise distinct from the promise of eternal life to 
 true penitents ; and the faith of miracles was built upon 
 this distinct promise, and not upon the promise of eter- 
 nal life. This appears from the account we have of 
 Peter’s faith in working a miracle. “ Now when Peter 
 and John went up together into the temple, at the hour 
 of prayer, a certain man, lame from his mother’s w'omb, 
 was carried, w hom they laid daily at the gate of the 
 temple, which is called beautiful, to ask alms of them 
 that entered into the temple. Who, seeing Peter and 
 John about to go into the temple, asked an alms. And 
 Peter fastening his eyes upon him, with John, said, 
 look on us. And he gave heed unto them, expecting 
 
36 -A 
 
 SERMON XXII. 
 
 to receive something of them. Then Peter said, silver 
 and gold have I none : but such as I have, give I thee : 
 in the name of Jesus Christ of jVazarcth, rise up and ivalk. 
 And as the lame man, who was healed, held Peter and 
 John, all the people ran together unto them in the 
 porch that is called Solomon’s, greatly w'ondering. And 
 when Peter saw it, he answered unto the people, ye 
 men of Israel, why marvel ye at this ? or look ye so 
 earnestly on us, as though by our owm power or holi- 
 ness we had made this man to walk The God of 
 Abraham, and of Isaac, and of Jacob, the God of our 
 fathers hath glorified his Son Jesus; w^hom ye deliver- 
 ed up, and denied him in the presence of Pilate, wdien 
 he was determined to let him go. And his name, through 
 faith in his name, hath made this man strong, whom ye 
 see and know : yea, the faith which is in him, hath 
 given him this perfect soundness in the presence of 
 you all.’^ Here, we have a plain and intelligible illus- 
 tration of the faith of miracles, or that faith to which 
 the promise in the text was made. Peter knew that 
 Christ had given him tlie peculiar power of working 
 miracles, and that he had promised to assist him in 
 working any miracle, upon the condition of his exer- 
 cising faith in that promise to assist him. Accordingly, 
 in the exercise of faith in that promise, he said, “ In the 
 name of Jesus Christ of Nazareth,, rise v.p and walk'' Sav- 
 ing laith consists in cordially approving the way of 
 salvation by Christ; but the faith of miracles consisted 
 in believing his promise to assist those, w hom he had en- 
 dowed with miraculous power, to perform any miracle, 
 which they desired to perform. It is easy to see that 
 a faith founded upon a promise, is very different from 
 a faith that is not founded upon a promise. Christ did 
 promise those whom he had endowed wdth miraculous 
 power, that he would assist them in working any mira- 
 cle, if they would believe in his promise of assistance. 
 Those, therefore, who exercised the faith of miracles 
 in the primitive days of Christianity, could give as good 
 a reason for their peculiar faith, as others could for 
 ‘heir faith in the gospel. Though their faith of mira- 
 
SERMON XXII. 
 
 365 
 
 cles was different from saving faith, yet it w'as built 
 upon as plain, as intelligible, and as firm a foundation, 
 as saving faith; for it was built upon a divine promise, 
 w hich they were bound to believe. It now^ remains to 
 inquire, 
 
 IV. Whether Christians, at this day, have a right to 
 apply the promise in the text to themselves in any 
 case whatever, or whether ministers, at this day, have 
 a right to say to Christians, “ All things whatsoever 
 ye shall ask in prayer, believing, ye shall receive.” 
 Some devout divines have applied this promise to idiris- 
 tians, and some devout christians have applied it to 
 themselves, and professed to have acted under the in- 
 fluence of it. But it is a very serious and important 
 question, whether this be not a misunderstanding, a 
 misapplying, and a perverting of the promise. And 
 perhaps, it will appear in this light, if we consider the 
 Ibllowing observations. 
 
 1. This promise w^as made to particular persons, 
 and in respect to a particular object. It was made to 
 those who possessed miraculous powers, and with re- 
 spect to their exercising those pow ers. All the primi- 
 tive Christians were not endowed with supernatural 
 gifts. Though these were bestowed as largely and 
 generally upon the church of Corinth, as upon any 
 other Christian church at that day, yet Paul asked 
 them, “ Are all apostles.^ are all prophets } are all teach- 
 ers } are all w orkers of miracles t have all the gifts of 
 healing.^ do all speak with tongues? do all interpret?” 
 Many were converted some time before they received 
 miraculous gifts. Hence Paul asked certain disciples 
 whom he found at Ephesus, “ Have ye received the Holy 
 Ghost since ye believed? And they said unto him, we 
 have not so much as heard whether there be any Holy 
 Ghost. And he said unto them, unto what then were 
 ye baptized ? and they said unto John's baptism.” He 
 then told them, that John baptized his converts upon 
 their faith in Him who was to come. “ And when they 
 heard this, they were baptized in the name of the Lord 
 Jesus. And w hen Paul had laid his hands upon them. 
 
366 
 
 SERMON XXII. 
 
 the Holy Ghost came on them, and they spoke witli 
 tongues and prophesied.” When the evangelist Philip 
 had preached the gospel in Samaria and converted 
 many, Peter and John, two apostles, were sent thither; 
 “And when they had come down, they prayed for 
 them that they might receive the Holy Ghost. (For as 
 yet he was fallen upon none of them : only they were 
 baptized in the name of the Lord Jesus;) then laid 
 they their hands on them, and they received the Holy 
 Ghost.” Their receiving the Holy Ghost signified 
 their receiving the gift of miracles, and not the gift of 
 special grace. This the converts had received before 
 the apostles laid their hands upon them. As the gift 
 of the Holy Ghost w as not conferred upon all Chris- 
 tians, so none but those upon whom that gift was con- 
 ferred, possessed miraculous powers, and had a right 
 to claim the promise in the text, and to presume to act 
 by virtue of it. The gift of miracles was like the gift 
 of prophesy. When a man had received the gift of 
 prophesy, he was established as a prophet, and had a 
 right to depend upon a prophetick spirit. After Samuel 
 had once received the gift of prophesy, all Israel knew 
 that he wms established to be a prophet of the Lord. So 
 when a Christian had once received the gift of the Holy 
 Ghost, he had a right to work miracles, and to claim 
 the promise in the text. Though we cannot tell how 
 a man, who had received the gift of prophesy, knew 
 that he had received that gif t ; nor how a Christian, who 
 had received the gift of miracles, knew that he had 
 received that gift ; yet we must suppose, that a man, 
 who had received the gift of prophesy, knew that he 
 had received it ; and that a Christian, who had received 
 the gift of miracles, knew that he had received it. As 
 those, therefore, who had received the gift of the Holy 
 Ghost, knew that they had received it, so they had a 
 right to apply the promise in the text to themselves ; 
 but as those who had not received the gift of the Holy 
 Ghost, must have known that they had not received it, 
 so they had no right to apply the promise in the text to 
 themselves. It hence follows, that Christians, at this 
 
SERMON XXII. 
 
 367 
 
 day, who have not received the gift of the Holy Ghost, 
 and know that they have not received it, have no right 
 to apply the promise in the text to themselves, nor to 
 pray for any supernatural gift, believing^ that they shall 
 receive it, by virtue of the promise. 
 
 2. If Christians at this day, apply the promise in the 
 text to themselves, they must do it upon the principle 
 that believing a thing to be true, will make it true, which 
 we know is false. Some of the Jews in Christ’s day 
 believed that he was a temporal prince, and would 
 deliver their nation from all their temporal enemies ; 
 but this did not make it true. The Jews in general 
 since that time, have believed that Christ was an impos- 
 tor; but this has not made it true. Paul believed that 
 he was a good man, and stood high in the favour of 
 God before he was converted^ but this did not make it 
 true. If any thing be not true before it is believed to 
 be true, the believing of it to be true, cannot make it 
 so. If the promise in the text was not made to any 
 who had not received the Holy Ghost, then if any who 
 have not received the Holy Ghost believe that it is 
 made to them, their believing this to be true, wall not 
 make it true. There is no doubt but that some Chris- 
 tians in these latter days, have believed^ that the promise 
 in the text was made to ihem^ and have prayed for par- 
 ticular favours, with a strong belief that the particular 
 favours they prayed for would be granted, according to 
 their faith, but have commonly, if not always been dis- 
 appointed. 
 
 3. It appears from the limitation of the promise in 
 the text, that it cannot apply to Christians at this day. 
 The promise was limited to those only, who had re- 
 ceived the Holy Ghost, and in respect to his supernatu- 
 ral gifts alone. It gave them no assurance, that if they 
 prayed for any thing, except some supernatural gift, 
 that they should certainly receive it. And since those 
 who had received the Holy Ghost, had no right to ex- 
 ercise faith in the promise, in respect to any common 
 favours, it necessarily follows, that common Christians, 
 at this day. have no right to exercise faith in the pro- 
 
368 
 
 SERMON XXII. 
 
 mise, in respect to praying for common favours. It is 
 absurd to suppose, that ‘‘ all things whatsoever, Chris- 
 tians at this day, shall ask in prayer, believing^ they 
 shall receive,” when this was not true in regard to 
 those, who had received the gift of the Holy Ghost. 
 This would be to suppose, that if any particular Chris- 
 tian now, should ask for any particular grace, believing 
 he should receive it, he would receive it ; or if he 
 should ask to be preserved from any particular dan- 
 der, believing that he should be preserved, he would be 
 preserved ; or if he should ask for temporal prosperity, 
 believing it should be granted, it would be granted. If 
 it be absurd to suppose these things, then it is absurd 
 to suppose, that Christians, at this day, have a right to 
 apply the promise in the text to themselves in any 
 case whatever. 1 may add, 
 
 4. We have reason to believe, that pious persons 
 have often prayed properly for particular favours, and 
 yet have been denied. David fasted and prayed for 
 his sick child, that it might live ; but it died. Paul 
 prayed that the thorn in his flesh, whatever it was, 
 might be removed ; but instead of removing it, “ the 
 Lord said, my grace is sufficient for thee; for my 
 strength is made perfect in weakness.” Paul had un- 
 doubtedly read and believed the promise in the text, 
 when he besought the Lord thrice, that the thorn in 
 his flesh might depart from him; but he did not exer- 
 cise faith in the promise, because he knew it did not 
 respect natural, but only supernatural gifts. Christ 
 prayed repeatedly and fervently that the cup of suffer- 
 ing might pass from him ; but that cup did not pass 
 from him. Though he knew that his Father always 
 heard and approved his prayers, yet he did not always 
 expect that he would always grant whatever he prayed 
 for ; except he prayed for some miraculous gift ; and 
 then it was always granted as he expected. These in- 
 stances clearly show, that Christians, at this day, have 
 no right to apply the promise in the text to themselves, 
 nor to exercise faith in it, in praying for any thing what- 
 soever. 
 
SERMON XXII, 
 
 369 
 
 IMPROVEMENT. 
 
 1, If the apostles and primitive preachers, and pro- 
 fessors of Christianity were endowed with supernatural 
 gifts ; then we can easily account for the rapid and 
 extensive spread of the gospel for three or four hun- 
 dred years after its first publication. All civil and ec- 
 clesiastical historians agree in the fact, that the gospel 
 did spread far and wide in that period of the church, 
 without the aid of civil or military power; and in op- 
 position to Jewish prejudices and heathen supersti- 
 tion, idolatry, learning, and philosophy. Gibbon, and 
 other deistical writers, have endeavoured to account 
 for this event, without a divine and miraculous interpo- 
 sition in favour of Christianity.^ But they can give no 
 satisfactory evidence in support of their infidel opin- 
 ion. The inspired writers alone give us full and infal- 
 lible information upon this subject. The account they 
 give us of the supernatural powers conferred on the 
 apostles and their followers, constrains us to be- 
 lieve, that the gospel must have triumphed over all op- 
 position wherever it w as carried by men armed with 
 miraculous powers. Not only the apostles, but all the 
 churches wdnch they planted, possessed a great variety 
 of supernat ural gifts. They possessed the word of wis- 
 dom, which enabled them to understand and explain 
 the old testament types and predictions of Christ. 
 They possessed the power of prophecy, w hich enabled 
 them to foretel future events. They possessed the gift 
 of tongues, which enabled them to speak to every na- 
 tion in their own language. They possessed the pow- 
 er of casting out evil spirits, and of healing all manner 
 of bodily diseases and infirmities. The frequent exer- 
 cise of all such supernatural powers must have carried 
 an irresistible conviction to the minds of men, of the 
 ! truth, divinity, and importance of the gospel, which 
 \ they heard preached with the utmost clearness and 
 I pungency. It is not by any means incredible, that the 
 
 J7 ‘ 
 
370 
 
 SERxMON XXII. 
 
 preaching of the gospel, attended by a combination of 
 supernatural powers, should confound the heathen 
 priests, silence the heathen oracles, overturn the hea- 
 then temples, and subvert the whole system of heathen 
 idolatry, superstition, and fanaticism. No mere human 
 power and exertion can account for the astonishing 
 spread of the gospel in the primitive times of Chris- 
 tianity ; and nothing short of 'those supernatural pow- 
 ers bestowed upon the propagators of it, could have 
 enabled them to produce the great and glorious effects 
 .which it is universally acknowledged they did produce. 
 And since such miraculous powers were absolutely ne- 
 cessary to promote the spread of the gospel through 
 Judea, Asia, and the whole Roman empire, at first, it is 
 very reasonable to suppose, that those supernatural 
 gifts were continued in the church so long^ and no longer. 
 than they w ere necessary to promote the gospel. Ac- 
 cordingly, the best historians tell us, that they gradu- 
 ally decreased^ and finally ceased about the close of the 
 third century. 
 
 2. If Christians have no right, at this day, to apply 
 the promise in the text to themselves, then they have 
 no right to pray for any favour, whether temporal or 
 spiritual, private or publick, absolutely and unsubmis- 
 sively. “ Every good gift, and every perfect gift cometh 
 down from the Father of lights, with whom there is no 
 variableness, nor shadow of turning. He is in one 
 mind, and who can turn him ? and what his soul desir- 
 eth, even that he doeth.” He has infallibly determined 
 when, and where, and upon whom he will bestow all 
 his favours ; and Christians have no right to desire or 
 to ask him to alter any ot his determinations respect- 
 ing themselves or others. And since they never know' 
 before hand, his determinations respecting the bestow- 
 ment of any future favours, they have no right to ask 
 for any thing, which he has not absolutely promised, 
 without unreserved submission to his will. Though he 
 has promised Christ, that he will save all those w hom 
 he has given him in the covenant of redemption, yet 
 Christians have no right to pray absolutely and uncon** 
 
SERMON XXIi. 
 
 371 
 
 ditlonally for the salvation of any particular sinner ; 
 because they do not know that it is his will to save that 
 particular person. Though they ought to pray for 
 those that are sick, that they may be recovered to 
 health, yet they ought not to pray for this favour 
 absolutely and unconditionally ; because they do not 
 know that it is the will of God to grant it. And though 
 they ought to pray for all mankind, that both tempv. ^ 
 and spiritual blessings may be bestowed upon them : 
 yet they have no right, in any case, to pray for any 
 publick favours, absolutely and unconditionally, be- 
 cause they do not know what publick favours God has 
 determined to bestow. Their prayers, in all cases, 
 and in respect to all things, ought to be made condi- 
 tionally and submissively. And whenever they pray 
 conditionally and submissively, they pray that whatever 
 they ask for may not be granted, if God see best to 
 deny them. Christ has set a perfect example of sub- 
 missive prayer, in his address to his Father in the gar- 
 den, respecting his tremendous sufferings on the cross. 
 There he kneeled down and prayed, saying, “ Father, 
 if thou be willing, remove this cup from me : neverthe- 
 less, not my will, but thine be done.” His will w as to 
 have God remove the cup from him, if he w ere pleased 
 to do it ; but if not, he prayed that his petition might 
 be denied, and the will of his Father might be done. 
 Christians, at this day, ought always to tbllow this ex- 
 ample in all their prayers for themselves and others, 
 and in respect to every thing they pray for. They 
 have no right to imagine, that “ all things whatsoever 
 they shall ask in prayer, believing, they shall receive.” 
 This promise was given to certain persons for a cer- 
 tain time, and does not belong to them, and they have 
 no right to exercise faith in it. 
 
 3. If Christians have no right, at this day, to exercise 
 faith in the promise in the text, then they have no right 
 to exercise faith in their own peculiar feelings or im- 
 pressions. The apostles and primitive Christians, who 
 possessed miraculous powers, did not believe that all 
 things whatsoever they asked in prayer, should be 
 
372 
 
 SERMON XXII. 
 
 granted, because they had peculiar feelings and im- 
 pressions respecting what they asked; but they believed 
 that whatsoever they asked would be granted, because 
 a divine promise had been given them, that whatever 
 they asked in faith of that promise, should be granted. 
 They knew that the promise in the text was made to 
 their faiths and not to ihew feelings or peculiar impres- 
 sions. They did not expect to work a miracle, because 
 they had a certain impression, that they could work a 
 miracle ; but they expected to work a miracle, because 
 they believed in the promise of divine assistance to 
 work a miracle. Since those who possessed miracu- 
 lous powers, had no right to believe, that whatever 
 they asked in prayer, would be granted on account of 
 any peculiar impression, that it would be granted : it is 
 certainly absurd for Christians at this day, who are to- 
 tally destitute of miraculous powers, to believe that 
 they shall receive whatever they ask in prayer, on ac- 
 count of some peculiar impression, which they have that 
 what they ask they shall certainly receive. Though 
 Christians, at this day, have no promise, that whatever 
 they pray for shall be granted, yet they sometimes have 
 a strong impression on their minds, that a certain favour 
 they ardently desire will be bestowed, if they pray for 
 it on the ground of that impression. But since they 
 have no promise to believe in, they have no right to 
 believe in any impression, that what they pray for shall 
 be granted. There is reason to fear, that Christians 
 many times believe in an impression, instead of 3. pro- 
 mise ; and confidently expect, that God will grant what 
 they are deeply impressed he will grant, if they ask for it. 
 Men are naturally disposed to regard peculiar impres- 
 sions, and to be influenced by them, in their hopes and 
 fears, and prayers. We sometimes hear of persons 
 having promises come to their minds, and making deep 
 impressions on them. And it is very probable, that 
 the promise in the text has come to the minds of many 
 persons, and made deep impressions upon them; and 
 led thern to imagine, that they really believed the pro- 
 mise, while they only believed the impressions made by 
 
SERMON XXII. 
 
 373 
 
 it. It is more than possible, that some may now recol- 
 lect certain impressions^ which led them to pray for cer- 
 tain fav ours, in great confidence, that they would be 
 granted. But no one has a right to exercise faith in 
 his ow n peculiar feelings or impressions. There are 
 no promises made to any impressions. All the pro- 
 mises of the gospel are made to some holy exercise or 
 atTection, and to nothing in which men are entirely pas- 
 sive. 
 
 4. If Christians, at this day, have no right to apply 
 the promise in the text to themselves, then those who 
 apply it to themselves are in danger of running into 
 gross errours and delusions. There have been many 
 individuals, among almost all denominations of Chris- 
 tians, who have applied the promise to themselves, 
 and have prayed and acted under a supposed influence 
 of it. They have believed, that if they prayed for 
 particular favours, in the belief that the lavours w^ould 
 be granted, that they should certainly receive them. 
 And they have built their faith in the promise, not 
 upon having supernatural gifts, but upon their ha- 
 ving peculiar and uncommon impressions in respect to 
 the favours they prayed for. Such an application of 
 the text, and of similar passages in the new testament, 
 has led some to expect what they had no right to ex- 
 pect. It has led them to pray for certain things, with 
 an ardent desire and belief, that they would be granted. 
 It led Mr. Whitefield confidently to expect what he 
 had no right confidently to expect. He had an amia- 
 ble, promising little son, whom he ardently desired and 
 prayed might be an eminently useful minister, and he 
 had such strong and agreeable impressions concerning 
 him, that he confidently expected, that he would be 
 what he so ardently desired and prayed that he might 
 be. But his son died when he w as about four years 
 old, and the event not only disappointed him, but cured 
 him of his errour. The misapplication of the promise 
 in the text, has led some confidently to expect, that a 
 certain man would be their minister, because they had 
 a strong impression and a lively faith that he would be 
 
374 
 
 SERMON XXII. 
 
 their minister; but they were disappointed. The same 
 groundless faith has led others to expect that a certain 
 man would be ordained in a certain place, on a certain 
 day ; but the event did not take place. The misunder- 
 standing and the misapplying this text has led some 
 confidently to expect, and publickly to predict, that 
 there would be a revival of religion in such and such 
 places, and such and such persons would be converted 
 at such and such particular times; but their hopes and 
 predictions were not realized. The same misappre- 
 hension and misapplication of the same promise have 
 led some to go where they had no right to go, and to 
 do what they had no right to do ; and what they after- 
 wards bitterly regretted. These facts are capable of 
 being fully substantiated. And they have taken place, 
 as 1 said, among almost, if not all denominations of 
 Christians. Impressions have governed the faith of 
 Quakers, of Congregationalists, of Methodists, ofUni- 
 versalists, and even of Deists. Rclly, the father of the 
 Murrean Universalists, professed to be governed in 
 speaking and acting, by internal impressions. And 
 Lord Herbert, the father of Deists, professed to be 
 guided by internal impressions. The great adversary 
 endeavoured to lead Christ astray, by the misapplica- 
 tion of a promise. And probably this has been, for 
 ages, his most successful method of leading both sin- 
 cere and insincere Christians into the most absurd and 
 fatal errours and delusions. He first makes certain 
 impressions on their minds, which leads them to mis- 
 understand and misapply promises in their favour. 
 How often does he lead sinners to entertain a false 
 hope, by applying promises made to Christians, to 
 themselves } How often does he lead Christians to 
 adopt the sentiment, that if they believe a thing to be 
 true, it will make it true } that if they believe a thing 
 to be right, it will make it right ; or if they believe an 
 event will happen, it will make it happen ^ It is easy 
 to see, that by this mode of seduction, he can lead 
 mankind into any errours and delusions he pleases. 
 Paul was sensible of this diabolical artifice, and cau- 
 
SERMON XXil. 
 
 375 
 
 lions the Corinthians against it. He says, “ I am jeal- 
 ous over you with godly jealousy. I fear lest by any 
 means, as the serpent beguiled Eve through his subtil- 
 ty, so your minds should be corrupted from the simpli- 
 city that is in Christ.” Men are very fond of thinking 
 that if any agreeable impressions are made upon their 
 minds, they must be made by some good spirit. But 
 they ought to remember, that impressions may be made 
 by an evil spirit, as well as by a good spirit. “Be so- 
 ber, be vigilant : because your adversary, the devil, as 
 a roaring lion, walketh about seeking whom he may 
 devour.” 
 
 5. If no other peculiar promise respecting prayer 
 was made to those w ho possessed miraculous powers, 
 but the promise in the text, and other similar promi- 
 ses, then all the other promises made to prayer are ap- 
 plicable to Christians at this day. They have a right 
 to exercise faith in the general promise, “He that ask- 
 eth receiveth ; and he that seeketh findeth, and to him 
 that knocketh it shall be opened.” They have a right 
 to exercise faith also in innumerable other promises 
 made to the effectual fervent prayer of the righteous. 
 They have all the encouragement to pray in faith of 
 the promises, that they can reasonably desire. God 
 has never said to the seed of Jacob, “seek ye me 
 in vain ;” but he has assured them, that if they pray 
 aright, they shall always be heard ; and either receive 
 what they pray for in particular, or something more for 
 his glory and their good. In order to pray aright, they 
 must pray with a real desire for those things they pray 
 for, and with a cordial submission to the will of God, 
 whether he shall grant or deny their requests. And 
 when tliey offer up such prayers, they are always his 
 delight, and shall avail much, though they do not ob- 
 tain the particular things they ask for. And this is all 
 they ought to desire or do desire when they pray 
 aright. 
 
SERMON XXIII. 
 
 FEEBLE CHRISTIANS. 
 
 MATTHEW, xn. 20. 
 
 j2 bruised reed shall he not break, and smoking Jlax shall he not quench, 
 till he send forth judgment unto victory. 
 
 In order to understand these words, it seems neces- 
 sary to read a number of the preceding verses with 
 which they are intimately connected. 
 
 After Christ had healed a man with a withered hand 
 on the Sabbath day, “ Then the Pharisees went out, 
 and held a council against him, how they might destroy 
 him. But when Jesus knew it, he withdrew himself 
 from thence ; and great multitudes followed him, and 
 he healed them ail, and charged them that they should 
 not make him known : that it might be fulfilled which 
 was spoken by Esaias the prophet, saying. Behold, my 
 servant, whom I have chosen ; my beloved, in whom my 
 soul is well pleased : I will put my Spirit upon him, 
 and he shall show judgment to the Gentiles. Pie shall 
 not strive nor cry ; neither shall any man hear his 
 voice in the streets. A bruised reed shall he not 
 break, and smoking flax shall he not quench, till he 
 send forth judgment unto victory.” Something like 
 this seems to be the true sense of the passage : “ You, 
 Jews, imagine that the Messiah will come to set up a 
 temporal kingdom in this world, to aggrandize your na- 
 tion and save them from the oppression and tyranny of 
 the Gentiles, to whom you have so long been subject- 
 ed. But in this you are greatly deceived. I, who pro- 
 fess to be the promised Messiah, am not come to gain 
 
SERMON XXIII. 
 
 377 
 
 temporal^ but spiritual victories. I am not come to exe- 
 cute vengeance, but to display mercy, agreeably to the 
 predictions concerning the promised Messiah, which 
 you have often read in the prophecies of Isaiah and 
 other prophets. 1 am come to seek that which w^as 
 lost, to strengthen that which was weak, and to heal 
 that which was sick. I will not break the bruised reed, 
 nor quench the smoking dax; but I will bind up the 
 broken hearted, and comfort the feeble minded, until 
 I have obtained a spiritual victory and triumphed over 
 both J ews and Gentiles. My kingdom cometh not with 
 observation, or with tumults and convulsion, like other 
 kingdoms, but silently and irresistibly in the hearts of 
 men. 1 have cured the withered hand, I have healed 
 multitudes that followed me, and I am now ready to 
 heal the minds as well as the bodies of men, and per- 
 form the whole work, which I was sent into the world 
 to perform.” The spirit of the text in this connexion, 
 justifies us in saying, 
 
 That Christ is ready to receive and comfort the fee- 
 ble minded. I shall, 
 
 I. Describe the feeble minded ; 
 
 II. Consider how it comes to pass that they are fee- 
 ble minded ; and, 
 
 III. 'Show that Christ is ready to receive and comfort 
 them. 
 
 I. I am to describe the feeble minded. 
 
 These are certainly such as resemble the bruised 
 reed and smoking flax. They are those of a broken 
 and contrite spirit, and essentially diflferent from the 
 stout hearted. Their carnal mind has been slain, and 
 their stony hearts softened. They have experienced 
 a saving change, but still are in darkness and difficulty. 
 They feel their need of comfort, and their unworthi- 
 ness of it. This is the general character of the feeble 
 minded, in distinction from those who are strong in 
 faith. But it may be proper and useful to give a more 
 specifick description of the feeble minded ; for they do 
 really differ in various respects, though they are essen- 
 tially alike. Here it may be observed, 
 
 48 
 
XXIII. 
 
 1. That those are feeble minded, who have submis- 
 sion to God, without faith in Christ. This is often the 
 case with young converts. Their enmity to God is 
 taken away; their objections are removed; they cease 
 to contend with their maker; they justify him and con- 
 demn themselves ; they realize that they are in his 
 hand, as the clay is in the hands of the potter, and 
 they are willing that he should dispose of them as shall 
 be most for his own glory. While they lie here sub- 
 missively at the foot of divine sovereignty, their past 
 fears and distresses leave them in a solemn calm, that 
 they cannot account for; but are apt to conclude, that 
 God has given them up to stupidity. Though they 
 really submit to God, yet they do not believe in Christ. 
 They realize that God may justly destroy them, but 
 do not see how he can justly and consistently save 
 them. They are still ignorant of the way of salvation 
 through the atonement of Christ; and being ignorant 
 of this they do not exercise faith in the only and all- 
 sufficient mediator; which leaves them in darkness. 
 In such a w^eak, feeble, and comfortless situation, many 
 have continued not only for days, and weeks, but 
 months, if not for years. These persons resemble the 
 smoking flax before it begins to blaze, 
 j 2. Those are feeble minded, who have submission 
 and faith, but no hope. Submission and faith may 
 both exist in the heart, without creating a hope of salva- 
 tion. Those who have submitted to divine sovereignty, 
 and seen the way of life through Christ, may not know 
 nor think, that their submission and faith are genuine 
 exercises of grace, and entitle them to the promises of 
 the gospel. Though they are conscious of love to God 
 and love to Christ, still they imagine, that they do not 
 feel as they have always supposed that true converts 
 feel. The change of views and feelings in their minds, 
 does not appear to them like what they have supposed 
 a saving change to be. Though they are sensible, 
 that they feel differently from what they once felt; yet 
 they durst not indulge a hope, that they have passed 
 from death unto life, and are in a renewed, pardoned, 
 
SLRMON XXIU. 
 
 379 
 
 and justiOed state. They sensibly desire to obtain 
 pardoning mercy, and feel determined to seek and 
 strive for salvation as long as they live. There are a 
 great many such persons in the world, who appear to 
 others, by what they say and do, to be real Christians ; 
 and yet entertain no hope themselves of their own good 
 estate. Their hearts appear to be broken like the 
 bruised reed, their consciences appear to be enlight- 
 ened ’and tender, and they discover sparks of grace, 
 which resemble the smoking flax before it bursts into 
 a flame. 
 
 3. There is another class of the feeble minded ; I 
 mean such as have submission, faith, and hope ; but 
 yet have little confidence in their gracious state. They 
 sometimes hope, and sometimes fear, but generally 
 doubt. They are never confident that they have re- 
 ceived the grace of God in truth. They mean to be 
 conscientious and punctual in the performance of all 
 religious duties, and to seek and strive for greater light 
 and confidence ; but yet they live somewhat easy upon 
 their feeble and slender hope of being the children of 
 God. They are almost continually under what they 
 consider the hidings of God’s face, which strong as 
 well as weak Christians sometimes experience. It 
 must not be omitted to observe, 
 
 4. That backsliding Christians are weak and feeble 
 minded. There are some sincere professors, who lose 
 their first love, neglect their first duties, and grow lan- 
 guid and dull in running the Christian course. Such 
 instances are mentioned in scripture, and such instan- 
 ces are to be found at the present day. This may be ow- 
 ing in many cases, to a change of circumstances, which 
 lead the spiritually minded to become worldly minded, 
 the strict to become lax, the serious to become vain, 
 and the exemplary to become conformed to the spirit 
 and manners of the world. The declension may take 
 place in almost any stage of the Christian life ; but more 
 generally in the early stage of it, among young and in- 
 experienced converts, who are not well acquainted 
 with the world, the men of the world, the things of the 
 
380 
 
 StRMON xxni. 
 
 world, and the remaining depravity of their own hearts. 
 Such persons are feeble minded while their stupidity 
 continues, and after they awake, repent, and return 
 to God. They cease to trust in their own hearts, and 
 tremble in the view of the dangers of their pilgrimage 
 state. 
 
 Now such feeble minded Christians as have been de- 
 scribed, are no visionary characters. The apostle of- 
 ten mentions such persons. He exhorts the Romans 
 “ to receive him that is weak in the faith.” He tells 
 them that “ they ought to bear the infirmities of the 
 weak.” He commands the Thessalonians “ to comfort 
 the feeble minded.” And he sets them an example of 
 this tenderness and compassion. He says, “ To the 
 weak, became 1 as weak, that I might gain the weak.” 
 It is probable, that there are many more weak, than 
 strong Christians, at this day. This certainly seems 
 strange at first view ; but it does not destroy the evi- 
 dence of the fact. W e must believe this is true, though 
 we should not be able to account for it. It is very 
 easy, how'ever, to discover and point out various cau- 
 ses, why many pious persons should be feeble minded, 
 or w'eak in the faith. This leads me to consider, 
 
 II. How it comes to pass, that any, who have expe- 
 rienced a saving change, should be such feeble minded 
 persons as have been described. Among others, the 
 following causes may be mentioned. And, 
 
 1 . It may be owing to the w^ant of instruction, that 
 some are feeble minded. There are many persons who 
 are deprived of religious instruction. Some in this 
 gospel land are destitute of bibles and of preaching, 
 and yet God sees fit, by means of his providential 
 dealings and private instructions, to awaken, convince, 
 and convert them. He causes them to see the plague 
 of their own hearts, fastens a sense of guilt and self- 
 condemnation on their consciences, and disposes them 
 to cast themselves upon divine mercy, and there leaves 
 them in darkness and doubts. They are unacquainted 
 w ith the scriptural signs of grace, and know not how to 
 judge justly of their spiritual state. Others may sit 
 
SERMON XXiir. 
 
 381 
 
 under general and indiscriminating preaching, and 
 seldom hear any thing said about experimental reli- 
 gion. The exercises of the heart under awakenings 
 and convictions, and in the act of conversion, are rarely 
 mentioned, or if mentioned, are never described. And 
 how' should those, who sit under such preaching, be 
 otherwise than feeble minded, in respect to their reli- 
 gious exercises? It is undoubtedly partly owing to 
 the want of religious instructions, that a great many 
 real Christians make no more progress and enjoy no 
 more comfort in their religious course. Though there 
 are many religious instructors in this favoured land, yet 
 there is a great want of sentimental and experimental 
 preaching, which is the occasion of there being not a 
 few feeble minded Christians. 
 
 2. It may be owing to w rong instructions, that some 
 are feeble minded. They never hear the great and 
 peculiar doctrines of the gospel clearly explained 
 and properly supported. But on the other hand, they 
 hear a great deal said against them, as unscriptural, 
 unprofitable, and dangerous. ]Not a few of those who 
 profess to preach the gospel, deny the first principles 
 of the oracles of God, and employ all their learning 
 and ingenuity in opposing and attempting to refute 
 , them. Though such preachers cannot prevent their 
 hearers from becoming Christians, and believing the 
 doctrines they deny, yet they throw’ great difficulties in 
 the W’ay of their grow ing in know ledge and grace, and 
 becoming strong in the faith. Though they do not 
 embrace all the errours which they hear taught and 
 inculcated, yet they very often embrace some, which 
 weaken their faith in the precious truths that they do 
 embrace. How many apparently good men will nei- 
 ther deny nor maintain the doctrine of decrees, the 
 doctrine of election, the doctrine of reprobation, the 
 doctrine of true submission, the doctrine of total de- 
 pravity, the doctrine of instantaneous regeneration, the 
 doctrine of justification by faith alone, the doctrine of 
 the final perseverance of the saints, nor the doctrine of 
 saving grace as a due qualification for communion at 
 
382 
 
 SERMON XXIU. 
 
 the table of Christ. All such persons are weak in the 
 faith. They see those doctrines of the gospel, as one 
 saw men as trees walking. And having such obscure 
 and faint ideas of the doctrines of grace, theymust be 
 involved in darkness and uncertainty, in respect to the 
 religious state of their minds. Having been taught to 
 place religion in that in which it does not consist, they 
 must be at a loss whether they have ever experienced 
 a saving change or not. Though there may be some 
 feeble, yet there are but very few strong and grow- 
 ing Christians, who statedly sit under erroneous 
 preaching. 
 
 3. It may be owing to a natural gloominess of mind, 
 that some Christians are weak in faith, and hope, and 
 every Christian grace. Though they read a great deal 
 in the bible, and though they hear a great deal of plain, 
 instructive, and experimental preaching, and though 
 they have a sound judgment, yet they love to look on 
 the dark side of things, and cherish a desponding dis- 
 position. Those who wish to live in fear, rather than 
 in hope, and make themselves believe it is their duty 
 to call their sincerity in question as often as they can, 
 take a direct method to weaken their faith and hope, 
 and every gracious affection. It is easy for gloomy 
 persons to call up gloomy objects, and dwell upon 
 these things, which tend to weaken their evidence of 
 grace. They are so unduly afraid of being deceived, 
 that they try to make themselves believe that all the 
 light they have ever seen, and all the comfort they 
 have ever enjoyed, w^as owing to some delusion. And 
 when new views and feelings are experienced, they do 
 all they can to repel them and argue them away, and 
 prevent them from giving light and hope. They adopt 
 a mode of arguing which is very plausible. They say 
 there is an essential difference between true and false 
 love, true and false faith, true and false repentance, and 
 every christain grace has its counterfeit, so that there 
 is room to be deceived; and according to scripture and 
 observation, there is reason to fear that many have 
 been deceived ; it is possible, therefore, after all that 
 
SERMON XXIII. 
 
 383 
 
 they have experienced, they may be deceived. By 
 this mode of reasoning from the possibility of deception, 
 they keep themselves in perpetual darkness and doubt. 
 There is great sophistry in this mode of reasoning in 
 respect to themselves, but not in respect to others. It 
 is always true, that it is possible they misjudge in re- 
 spect to the goodness ot others ; but it is not always 
 true, that they should misjudge in respect to their 
 own gracious affections. As there is an essential dif- 
 ference between holy and unholy affections, so they 
 may know this difference ; and when they know this 
 difference, and clearly see that their love is of the right 
 kind, it is then impossible that they should be deceived. 
 This may be clearly illustrated by the case of Judas 
 and that of Peter, The eleven apostles thought that 
 Judas was a good man till he betrayed his master, but 
 they were deceived in respect to his sincerity. Peter, as 
 well as the rest was deceived with respect to him, and 
 it was not possible that it should have been otherwise, 
 so long as Judas conducted like a sincere Christian. 
 But it was impossible that Peter should be deceived 
 in this respect, when he exercised supreme love ta 
 Christ, and could appeal to him and say, “Lord, thou 
 k nowest all thin 2 :s : thou knowest that 1 love thee.” It 
 would have been absurd then for Peter to put this 
 question to himself, is it not possible that I am now de- 
 ceived } have not others been deceived } may not L 
 .\fter all, be deceived ? Such questions as these, would 
 have been as absurd for Peter to ask himself, as to ask, 
 “ Am / not asleep^ while I know I am awake Every real 
 Christian has the witness in himself of his sincerity, and 
 when he loves Christ supremely he may know it, and 
 when he knows it, he has n« right to wander in the 
 wide, dark, and boundless field possibility. But some 
 poor, gloomy Christians have undoubtedly walked in 
 this dark field, until their feeble faith has been swal- 
 low^ed up in vision. But it may be further observed, 
 
 4. That it may be owing to the manner of their convert 
 .^iotK that some who have experienced a saving change, 
 are weak and feeble minded Christians. Though re- 
 
384 
 
 SERMON XXlil. 
 
 generation is the same in all who experience it, yet the 
 previous, attendant, and concomitant circumstances of 
 it are often very various. Some are much longer un- 
 der awakenings and convictions than others, before 
 they are converted. Some have a much greater sense 
 of danger than guilty before they are converted ; and 
 others a greater sense oi guilt than of before 
 
 they are converted. Some are converted in the view 
 of one divine truth, and some in view of another. Some 
 are converted in the view of one part of the divine 
 character, and some in the view of another. These 
 various circumstances lay a foundation for a great di- 
 versity in the degrees of light and joy which attend 
 genuine conversions. All the previous, attendant, and 
 concomitant circumstances of regeneration, which have 
 been mentioned, never did, nor could, meet in the con- 
 version of any particular person; so that there never 
 was a perfect similarity in any two conversions. Now, 
 not only young, but aged converts, are apt to judge of 
 their own experiences by the experiences of others; 
 and especially by the experiences of those whom they 
 esteem the most judicious and pious Christians. And 
 this often proves an occasion of darkness and doubts to 
 those who pay more attention to the circumsta7ices re- 
 generation, than to iha nature li. But our Saviour 
 has told us, “ The wind blow^eth where it listeth, and 
 thou hearest the sound thereof, but canst not tell 
 whence it cometh or whither it goeth : so is every one 
 that is born of the Spirit.” It remains to show, 
 
 III. That Christ is ready to receive and comfort all 
 such penitent, broken hearted, feeble minded persons, 
 as have been described. ‘‘A bruised reed shall he 
 not break, and smoking flax shall he not quench, till he 
 send forth judgment unto victory.” In the sixty-first of 
 Isaiah, he is predicted as saying of himself, “ The Spi- 
 rit of the Lord is upon me, because he hath anointed 
 me to preach good tidings to the meek : he hath sent me 
 to bind up the broken hearted^ to proclaim liberty to the 
 captives^ and the opening of the prison to them that are 
 hound ; to comfort them that mourn ; to give them beautjj 
 
/ 
 
 SERMON XXIII. 385 
 
 for ashes, the oil o^joy for mourning, and the garment 
 of praise for the spirit rtf' heaviness.'’'’ This prediction he 
 punctually fulfilled, while he preached and conversed 
 among men. Once he said, “ Come unto me, all ye 
 that labour and are heavy laden, and I will give you. 
 rest.” At another time he said, “All that the Father 
 giveth me shall come to me ; and him that cometh to 
 me I will in no wise cast out.” And, “ in the last day, 
 that great day of the feast, he stood and cried, saying, 
 if any man thirst, let him come unto me and drink.” 
 Christ is the same yesterday, to-day, and for ever. He 
 feels the same tenderness and compassion towards the 
 broken hearted and feeble minded now he is in heaven, 
 as he did while he was here on earth. Since his ascen- 
 sion he says, “Behold, I stand at the door and knock; 
 if any man hear my voice, and open the door, I will 
 come in to him, and will sup with him, and he with 
 me.” These gracious and unlimited invitations to 
 distressed, broken hearted penitents, give them the 
 strongest assurance, that Christ is ready to receive and 
 comfort them, if they will only come to him, and cast 
 themselves unreservedly upon his mercy. And this 
 will further appear, if we consider that Christ has 
 thrown them into this dark, doubtful, distressing state, 
 to prepare them for the more sensible and grateful re- , 
 ception of pardoning mercy, and divine consolation. 
 The longer and deeper sense they have of their guilt 
 and wretchedness, the higher sense they will have of 
 lio-ht and comfort when it is granted. It has Been ob- 
 served, that those w hose conversion has been attended 
 with peculiar darkness and doubts, have eventually 
 made some of the brightest Christians. Darkness pre- 
 pares for light, despondency for hope, and humiliation 
 lor exaltation. The more effectually the stony heart 
 is bruised, and the longer the sparks of grace are kind- 
 ling into a flame, the more steady and lasting it may be 
 expected the fire will burn. Whatever grows very 
 gradually in nature’s garden, generally grows longer 
 than that w'hich growls rapidly. And this, perhaps, 
 
 49 
 
 f 
 
380 
 
 SEKMON XXIil. 
 
 holds equally true in respect to the trees of righteous- 
 ness, which grow in the garden of grace. We are 
 more frequently disappointed in regard to what are sup- 
 posed to be clear, plain, sudden, surprising, and very 
 joyful conversions, than in regard to conversions at- 
 tended at first, with less promising prospects. There 
 is reason to think, that Christ views with peculiar com- 
 placency, those who have the deepest sense of unwor- 
 thiness and ill desert, and come to him the most meek- 
 ly, humbly, submissively, and diffidently. Such, there- 
 fore, may be assured, that Christ will not break the 
 bruised reed, nor quench the smoking flax, but bind 
 up the broken hearted, strengthen the feeble minded, 
 comfort them that mourn, and give them the garment 
 of praise for the spirit of heaviness. 
 
 IMPROVEMENT. 
 
 ]. It appears from the description which has been 
 given of the feeble minded, that there is reason to think, 
 that many are converted sooner than they suppose 
 they are. True converts generally date their conver- 
 sion at some time, when they found some peculiar light 
 and joy. But a submission to divine sovereignty, or a 
 willingness to be in the hands of God, generally takes 
 place in the heart, before sensible repentance, or faith, 
 or joy, or hope. After the heart is changed, and its 
 enmity is slain, and it becomes reconciled to God, it 
 may be destitute of repentance, faith, joy, and expecta-r 
 tion of heaven ; and in this feeble, comfortless state it 
 may remain some time, a long time, and w e cannot say 
 how long. Probably some are converted days, or 
 wrecks, or months, or years, before they entertain a 
 ^ hope of being renewed, sanctified, and adopted into the 
 family of God; and possibly some are in bondage, 
 through fear of eternal death, all their days. The 
 doubts of Christians often arise from their not know’ing 
 the best marks of conversion in their favour.^ They 
 consideryoy as a better evidence of beinsr converted. 
 
SER-MOX xxiri. 
 
 387 
 
 than submission, humliiation, godly sorrow, or a hun- 
 gering and thirsting after righteousness. But that 
 which is the most contrary to selfishness, is always the 
 best mark of a change of heart ; and w hat is more di- 
 rectly contrary to selfishness than submission, humilia- 
 tion, godly sorrow, and every species of self-denial ? 
 These are the peculiar marks which Christ has given 
 of his true disciples. But these are not the marks 
 which many preachers propose to their supposed con- 
 verts, to try their sincerity by. They pronounce those 
 to be converted, who have no other views and feelings 
 than such as may arise from the most selfish heart. 
 When they see sinners in deep distress under a sense 
 of their guilty and perishing state, and then rejoice 
 in the hope of escaping future misery, they are ready 
 to pronounce them real converts, without inquiring 
 whether they have seen the justice of the divine law, 
 the amiable sovereignty of God, and felt a willingness 
 that he should dispose of them, both in time and eter- 
 nity. Such exercises of self-denial and disinterested 
 love to God, they are so far from representing as evi- 
 dences of grace, that they pronounce them inconsistent 
 with it. It is true, that joy and rejoicing may flow 
 from submission, repentance, faith, and hope; but it is 
 the submission, the repentance, the faith, and humilia- 
 tion, w'hich are surer marks of conversion, than joy and 
 rejoicing. Real converts, therefore, might find satis- 
 factory evidence, that their hearts are renew ed, much 
 sooner than they commonly do, if they would attend 
 to the best evidence they have of being born again. 
 They really have the evidence of reconciliation to 
 God, self-condemnation, self-abhorrence, godly sorrow, 
 self-abasement, self-denial, and unreserved submission 
 to God ; and these are the best marks they can have, 
 that they have passed from death unto life. 
 
 2. It appears from the description of the feeble mind- 
 ed, that men may easily think that they are converted 
 before they are. They may imagine they are feeble 
 minded, while they are really stout-hearted. They 
 may be bowed down under a deep sense of their dan* 
 
SERMON XXIil. 
 
 sss 
 
 ger and guilt — walk softly — cry ardently to escape 
 the wrath to come — and be willing to do any thing and 
 every thing, except^exercising supreme love and unlim- 
 ited submission to God. While in this situation, they 
 are often told, and are willing to believe, that they are 
 doing all they can do and ought to do; that they are 
 the bruised reed and smoking tiax, and feeble minded, 
 whom Christ is ready to receive and comfort. This 
 fills them wdth joy, and they are pronounced converted. 
 But they are like the w^ay-side, the stony-ground, and 
 thorny-ground hearers, whom Christ represents as self- 
 deceived, and destitute of every mark of a sound con- 
 version. They precipitately and presumptuously ima- 
 gine they are converted before they are. They are 
 like one and another, wdio inconsiderately said, that 
 they would follow Christ, though they were not pre- 
 pared to take up the cross and follow him. Or, they 
 tire like those who followed him for the sake of the 
 loaves and fishes, whom he rejected and condemned. 
 
 None have a right to think they are converted, until 
 they find some marks in them, of pure disinterested 
 love, and real self-denial, which are exercises diamet- 
 rically opposite to every selfish affection. Search the 
 bible through, and you will not find a single mark of 
 grace or vital piety, but what has the nature of disin- 
 terested love, and real self-denial. And if you consult 
 your own reason and conscience upon the subject, you 
 cannot discover a single mark of saving grace in your 
 hearts, which does not appear to your ow n judgment, 
 an exercise or action diametrically contrary to every 
 species of selfishness. It is alw ays owing to self-de- 
 ception, therefore, that any suppose they are converted 
 before they are. They do not judge of their spiritual 
 state by the marks of grace, w hich Christ, and other 
 inspired teachers have given. They suffer their own 
 selfish hearts and erroneous teachers, to lead them 
 astray. There have been, and still are, many errone- 
 ous teachers, who ignorantly teach for doctrines the 
 opinions of men, w hich are directly opposed to, and 
 subversive of, the doctrines and spirit of the gospel. 
 
SERMON XXlir. 
 
 389 
 
 A false hope is extremely dangerous, and all ought to 
 guard themselves against it. Let those who are in 
 doubt and darkness, exercise the strictest self-examina- 
 tion. 
 
 3. If the feeble minded have been justly described, 
 then it is very difficult to strengthen and comfort them. 
 They are generally disposed to keep themselves in 
 darkness and doubts, and refuse to be comforted. 
 Their feebleness principally arises from ignorance, 
 and it would be easy to remove their ignorance, if it 
 were not voluntary ignorance. It would be easy to 
 distinguish regeneration or a change of heart from all 
 previous, attendant, and concomitant circumstances, 
 in which it does not consist, and clearly show that it 
 ’wholly consists in a change of heart from selfishness 
 to pure, disinterested benevolence. There is no pure 
 and holy love, in the servile fear of punishment in 
 awakenings. There is no pure, disinterested love, in 
 a sense of guilt or mere conviction of sin. There is no 
 pure, disinterested love, in seeking and striving to 
 escape th^ wrath to come. There is no pure, disin- 
 terested love, in the joy which springs from the mere 
 hope of future and eternal happiness. Regeneration, 
 therefore, does not consist in any of these things, but 
 in pure, disinterested love, which every real convert 
 possesses. Why then does any such person doubt and 
 fear, that he has not experienced a saving change ? It 
 must be owing to voluntary ignorance. He has been 
 told, or been used to think, that it consists in some- 
 thing else. Though he has submission, he has no faith ; 
 or though he has submission, faith, and hope, yet he 
 has not such great joy as some converts have, and such 
 as he supposes is necessary to remove doubts and cre- 
 ate confidence of his good estate. Such feeble minded 
 Christians overlook and disregard the highest and best 
 marks of saving grace, and w ait in doubt and darkness 
 for some better evidence of a saving change, than cordial 
 reconciliation to God^ unreserved submission to his will, god- 
 ly sorroio for sin, self-loathing, self-abasement, supreme 
 love to Christ, and a resolution to live a holy, obedient, 
 
390 
 
 SERMON XXIIl. 
 
 self-denied life. These scripltiral marks of grace, tliey 
 dare not depend upon ; but imagine, that some such 
 things as have given others singular light, and joy, and 
 hope, would remove all their doubts and fears, and give 
 them complete satisfaction and confidence. But if the 
 best scriptural marks of grace will not strengthen and 
 comfort their feeble minds, it is impracticable to re- 
 move their voluntary ignorance, doubts, and fears, by 
 any human means. They refuse to be comforted by 
 gospel motives, and seek for light where there is no 
 light to be found, and pursue a course, which common- 
 ly increases their darkness, and diminishes their exer- 
 tions to grow in knowledge and to do their duty. 
 There is reason to fear, that there are some wiio never 
 will enjoy the consolations of the gospel, which they 
 ought to enjoy, until their dying hour. 
 
 4. If the feeble mindedness of Christians be general- 
 ly owing to the causes which have been mentioned, 
 then it is of great importance, that preachers should 
 give proper directions to inquiring sinners, and feeble- 
 minded Christians. If inquiring sinners are properly 
 taught, they will not commonly think tliey are convert- 
 ed they are; nor build their hopes upon any 
 
 other than scriptural grounds, after they are converted. 
 If they are properly taught the nature of total deprav- 
 ity, which renders all their desires, distresses, seekings 
 and strivings in their unrenewed state unholy and un- 
 acceptable to God; then they will easily understand 
 the nature of regeneration, which removes their total 
 depravity, by changing their hearts from selfishness to 
 benevolence, from hatred of God to love to him, from 
 opposition to submission, from unbelief to a cordial be- 
 lief and approbation of the gospel ; and these new, ho- 
 ly, benevolent affections appear to be the only and 
 sufficient grounds of a solid hope of salvation. When 
 they look into the gospel, they find that their new' views 
 and exercises are just such as Christ required of all his 
 true follow'ers. As Ions as these views and exercises 
 continue, they enjoy peace and comfort, and are not 
 
SERMON XXIII. 
 
 391 
 
 troubled with doubts, and fears, and darkness, unless 
 they find these views, and feelings, declining, and lan- 
 guishing. And then their desires and prayers are, that 
 their former views and feelings may be restored. They 
 do not desire, nor expect any other kind of evidence of 
 their good estate, but that which arises from the scriptu- 
 ral marks of grace. But those who have been differ- 
 ently taught under awakenings and convictions, and 
 have never been told that their hearts were totally de- 
 praved, but been assured that their seekings and striv- 
 ings were acceptable to God; and should they be con- 
 verted, their conversion would consist in a joyful hope 
 of salvation, under such unscriptural instructions are 
 very liable to gain a false hope, and to form a false na- 
 tion of regeneration, not only in respect to themselves, 
 but in respect to others. And in case they are really 
 regenerated, they will build their hope upon the weak- 
 est^ and not the strongest evidence of conversion. It is, 
 therefore, of great importance, that preachers of the 
 gospel should give proper, scriptural directions to in- 
 quiring sinners, and desponding saints. And in order 
 to do this, they must clearly delineate the true charac- 
 ter of sinners, and the true character of saints, and the 
 scriptural grounds of Christian hope. There are as 
 many, and as great errours among those, Avho are call- 
 ed experimental preachers, as among those who are 
 called speculative, legal and superficial preachers. 
 When people are taught the first and fundamental prin- 
 ciples of the gospel, if they are awakened, they will be 
 awakened in the View of truth; if they are convinced, 
 they will be convinced in the view' of truth-; and if they 
 are converted, they will be converted in the view of 
 truth. Of course, timy will not be feeble-minded, but 
 strong in the faith. Or if their first love should lan- 
 guish, and they should fall into declension, there is a 
 rallying point to which they may be more easily 
 brought, reformed, and reconverted. For real saints 
 often need to be brought to that point in Christianity, 
 from which they first derive their hope. 
 
392 
 
 JsERMOxN XXIII. 
 
 5. If the feeble-minded be such as have been de- 
 scribed, then there is reason to apprehend, that the 
 great deceiver uses all his art and subtilty to make and 
 keep them feeble-minded. He can suggest false 
 grounds of doubt, and throw them into darkness and 
 perplexity; which he knows will weaken and obstruct 
 them in their Christian course, if not cause them to 
 stumble and fall. He know s that darkness and doubts 
 will obstruct their enjoying religion, or professing re- 
 ligion, or promoting religion, or opposing in religion. 
 When such feeble-mindedness creeps into a church, it 
 has the most unhappy and deplorable effects. This 
 was exemplified from time to time in the Jewish church, 
 in the seven churches of Asia, and is still exemplified 
 in many of the churches of Christ at this day. But the 
 feeble-minded love to be so, and will either reject, or 
 abuse the proper means to strengthen and comfort 
 them ; which are the plain, important truths of the 
 gospel. In the view and love of these, their doubts 
 would vanish, and their hopes become strong and joy- 
 ful. But the feeble-minded are generally the most re- 
 luctant to hear and embrace the plain and heart-search- 
 ing doctrines, especially ; if their feebleness arises 
 from forsaking God and conforming to the world. 
 
 6. It appears from what has been said, that feeble- 
 minded Christians are to be blamed as w^ell as pitied. 
 They are certainly to be pitied, for they enjoy little and 
 suffer much from their religion.' The renovation of their 
 hearts has rendered their consciences tender, spoiled 
 them for the enjoyments of the wmrld, and made them 
 desire the spiritual comfort, which they at the same 
 time refuse. They greatly injure themselves, and the 
 cause of religion. For they lead the men of the world 
 to think that religion is a gloomy, visionary and hate- 
 ful thing, and never productive of that peace, serenity, 
 and joy, which the scripture represents it to be. For 
 this injurious effect, they are responsible, because God 
 has given them reason to rejoice, and required them 
 to rejoice, and nothing but what is WTong in their 
 
SERMON XXIII. 
 
 393 
 
 hearts prevents them from rejoicing. But they are apt 
 to pity, rather than blame themselves, and think that 
 others ought to pity, rather than blame them. But 
 whenever they get light and enjoy peace, they will 
 blame themselves. 
 
 50 
 

 SERMON XXIV. 
 
 CONTENTMENT. 
 
 I. TIMOTHY, VI. 6, 
 
 Bui godliness ■with contentment is great gain. 
 
 Since God orders all the circumstances of human 
 life, every person ought to be entirely satisfied with 
 that state and situation in which he is placed. One 
 person has no more reason to complain ofhis condition 
 than another. This the apostle taught Timothy to 
 teach others. . “ Let as many servants as are under the 
 yoke, count their own masters worthy of all honour, that 
 the name of God and his doctrine be not blasphemed. 
 And they that have believing masters let them not des- 
 pise them because they are brethren ; but rather do 
 them service, because they are faithful, and beloved 
 partakers of the benefit. These things teach and ex- 
 hort. If any man teach otherwise, and consent not to 
 wholesome words, even the words of our Lord Jesus 
 Christ, and the doctrine which is according to godli- 
 ness; he is proud, knowing nothing, but doting about 
 questions, which are unprofitable.” And then he adds, 
 “ But godliness with contentment is great gain.” The 
 apostle here directs Timothy to teach all men to be re- 
 ligious in order to be contented, and to be contented 
 in order to be happy in any situation in which God 
 places them ; wLether as masters, or servants, whether 
 in the most eligible, or least eligible circumstances of 
 life. This is the connection of the text, and in treating 
 upon it, I shall, 
 
 1. Explain godliness: 
 
SERMON XXIV. 395 
 
 II. Show that godliness will produce contentment ; 
 and, 
 
 III. Show that godliness with contentment is great 
 gain. 
 
 I. I am to explain godliness. This consists in tw'o 
 things. 
 
 1. It consists in a godly heart. Godly signifies god- 
 like. Those who have a heart after God’s own heart 
 are godly, and bear his moral image, in which man 
 was at first created, and to which every renewed per- 
 son is restored by the special influence of the divine 
 spirit. The spirit in regeneration instamps the moral 
 image of God upon the heart, w hich consists in right- 
 eousness and true holiness. There is nothing in which 
 men so nearly resemble God, as in a godly heart. This 
 transforms them into the divine likeness, and makes 
 them holy as God is holy, and perfect as God is per- 
 fect. Godliness comprises every species of holy affec- 
 tions, as ungodliness comprises every species of sinful 
 affections. Godliness is the essence of all vital piety, 
 aiid contains every thing that belongs to experimental 
 religion. Besides, 
 
 2. Godliness implies not only a godly heart, but a 
 godly life. All men will live according to their hearts. 
 Those w ho have a godly heart will live in a godly man- 
 ner ; which implies, 
 
 1. A sincere consecration of themselves to God. 
 Those who mean to live a godly life, give themselves 
 aw'ay to God in an everlasting covenant, never to be 
 forgotten. They consecrate their time, their talents, 
 their property, and all their influence to his service. 
 They resolve to live to him, and not to themselves. 
 They sincerely aim to do every thing to his glory. 
 Whether they are rich or poor, whether they are rul- 
 ers or subjects, whether they are bond or free, they 
 mean to be the servants of God, and to seek the inter- 
 ests of his kingdom, above every other interest. They 
 mean to acknowledge him in all their ways, and look 
 to him to guide all their steps, and supply all their 
 wants. These have been the inwiard view^s and feek 
 
396 
 
 SERMON XXIV. 
 
 ings of all who have lived a godly life, in every age and 
 part of the world. Nor is this all, for 
 
 2, The godly not only devote themselves to God, 
 but pay a sincere and habitual obedience to the inti- 
 mations of his will. They delight in the law of the 
 Lord after the inner man. Abraham was all obedience 
 to the divine commands. . He went wherever God di- 
 rected him to go, and gave up whatever God command- 
 ed him to give up. Moses was equally obsequious to 
 the will of God, under the most self-denying circum- 
 stances. All who possess a godly heart are willing to 
 express it, in all the various ways which God requires. 
 They esteem his precepts concerning all things to be 
 right, and find a peculiar pleasure in obeying his voice. 
 If they are rich, they mean to obey the commands giv- 
 en to the rich. If they are poor, they mean to obey 
 the commands given to the poor. If they are rulers, 
 they mean to obey the commands given to rulers. If 
 they are subjects, they mean to obey the commands 
 given to subjects. If they are teachers, they mean to 
 obey the commands given to teachers. If they are head- 
 ers, they mean to obey the commands given to hearers. 
 If they are masters, they mean to obey the commands 
 given to masters. If they are servants, they mean to obey 
 the commands given to servants. If they are in pros- 
 perity they mean to obey the commands given to the 
 prosperous. If they are in adversity, they mean to 
 obey the commands given to the afflicted. If they are 
 aged, they mean to obey the commands given to the 
 aged. Or, if they are young, they mean to obey the 
 commands given to the young. They mean to walk 
 with God m the w ay of his commands, and to avoid ev- 
 ery evil and false way. They habitually aim to be 
 both internally and externally conformed to the char- 
 acter, the will, and commands of God. 1 now proceed 
 to show, 
 
 11. That this godliness will produce contentment. 
 This is plainly suggested in the text. “ But godliness 
 with contentment is great gain.” The connection here 
 is that of cause and effect. Godliness naturally leads 
 
SERMON XXIV, 
 
 397 
 
 men to be contented in every condition of life. This 
 Paul knew to be true, by his own happy experience. 
 He says, “ I have learned, in whatever state I am, 
 therewith to be content.” His godliness taught him 
 this rare and useful lesson. Now, it will appear from 
 various considerations, that contentment naturally flows 
 from godliness. For, 
 
 1. Godliness leads those w’ho possess it, to real- 
 ize that God always treats them as well as they 
 deserve. They live under an habitual sense of their 
 unworthiness in the sight of God. They realize that 
 they have forfeited all good, and have deserved all evil 
 at the hands of their creator and benefactor. They 
 are ready to say to God, as Jacob did, “ 1 am not w^or- 
 thy of the least of all thy mercies, and of all the truth 
 which thou hast shewed unto thy servant.” And they 
 can heartily adopt the language of the prophet. “ It 
 is of the Lord’s mercies that w e are not consumed.” 
 The godly ahvays feel their unw orthiness, which natu- 
 rally creates contentment in their present condition, 
 whether they are in prosperity, or adversity. Under 
 the deepest afflictions, they are disposed to say with 
 the prophet, “ Wherefore doth a living man complain.^” 
 And again, “I will bear the indignation of the Lord, 
 because I have sinned against him, until he plead my 
 cause.” So far as godliness tends to produce a sense 
 of un worthiness, just so far it tends to create content- 
 ment with all the allotments of providence. 
 
 2. The godly are sensible, that God always treats 
 them according to their prayers, which reconciles 
 them to the divine dispensations towards them. They 
 give themselves to prayer, and in their prayers they 
 desire God to give, or to deny, or to take away favours 
 according to his own pleasure. They know not what 
 is best, and cheerfully leave it to God, to do what he 
 knows to be best. They desire to submit their under- 
 standings to his understanding, and their will to his 
 w ill. They know, therefore, that he gives what they 
 desire he should give; that he denies what they desire 
 he should deny ; and that he takes away what they de- 
 
398 
 
 SERMON XXlV. 
 
 sire he should take away. He treats them exactly ac- 
 cording to their desires in their most serious and de- 
 vout moments ; which cannot fail to give them satis- 
 faction. This gave Job satisfaction when he said, 
 “ The Lord gave, and the Lord hath taken away : 
 blessed be the name of the Lord.” This gave satis- 
 faction to David, when he said, “ I was dumb, 1 opened 
 not my mouth ; because thou didst it.” This dispos- 
 ed the primitive Christians to say, “ As dying, and be- 
 hold, we live ; as chastened, and not killed ; as sor- 
 rowful, yet always rejoicing ; as having nothing, and yet 
 possessing all things.” A godly spirit disposes the 
 godly to choose, that God would give or deny them 
 favours, and order all their external circumstances as 
 he sees best ; and when he has given, or withholden, 
 or taken away, they know he has done his ow'n pleas- 
 ure, which is what, in their most fervent prayers, they 
 desired him to do. His will being know n affords them 
 true satisfaction and contentment. For it was their 
 heart’s desire, and prayer to God, that his will, and not 
 theirs, might be done. Godliness carries in its own na- 
 ture, contentment under all the dispensations of divine 
 providence. And this will further appear, if we con- 
 sider, 
 
 3. That it leads men to live by faith in the perfect 
 wisdom and rectitude of the divine government. The 
 godly believe, that the hand and heart of God are con- 
 cerned in all the events, which actually take place. 
 They believe, that there is no good and no evil in the 
 w orld, which God has not, for w ise and good reasons, 
 determined should exist. They believe, that God al- 
 ways treats them, and all other men, as w ell as infinite 
 wisdom and goodness can treat them. They believe, 
 that he never sends any evil, or denies any favour, but 
 when his owm glory and the best interests of the uni- 
 verse require it. They believe his own declaration, 
 that “ he doth not afflict willingly, nor grieve the chil- 
 dren of men.” They believe, that “ he is good unto all, 
 that his tender mercies are over all his works ; and that 
 he will make all things work together for good to them 
 
SERMON XXIV. 
 
 399 
 
 that love him.” And while they exercise this holy and 
 godly faith, which is the substance of things hoped for, 
 and the evidence of things not seen, they cannot dis- 
 trust the care and faithfulness of God, nor feel discon- 
 tented with their present, nor anxious about their future 
 condition. While they thus stay themselves upon God, 
 and confide in his wisdom and rectitude, they are in 
 perfect peace. They must be satisfied, while they re- 
 alize, that God gives them as many and as great fa- 
 vours, and inflicts as few and as light evils, as he can 
 possibly do, consistently with his unerring wisdom and 
 perfect goodness. They cannot wish to be treated bet- 
 ter than a perfectly wise and good being can treat them. 
 Instead of murmuringand repining under hisfrowms, they 
 are disposed to admire and praise him for his astonish- 
 ing goodness and mercy. Hear the godly and gracious 
 language of David, notwithstanding all the evils he 
 suflered. “The Lord is my shepherd: I shall not 
 want. He maketh lae to lie down in green 'pastures z 
 he leadeth me beside the still w’aters. He anoint- 
 eth my head with oil ; my cup runneth over. Surely 
 goodness and mercy shall follow me all the days of my 
 life.” Such ample and joyful contentment naturally 
 flows from genuine godliness. It only remains to show, 
 III. That godly contentment will produce great 
 sain; or rather, that godliness wnth contentment is 
 great gain. Or, as the apostle says in another passage 
 in this epistle, “Godliness \s profitable unto all things, 
 having the promise of the life that now is, and of that 
 which is to come.” This leads me to say, 
 
 1. That godly contentment gains all the good in this 
 w^orld. Those who are contented after a godly sort, 
 enjoy all the things that they possess, and they actu- 
 ally possess as much as they desire to possess ; which 
 affords them complete contentment. The contented 
 person is in just such a situation as he, all things con- 
 sidered, desires to be in. So that he actually enjoys 
 all the personal good bestowed upon him; and this is 
 all the good that he at present desires. And being 
 contented with his own lot. he becomes contented wfith 
 
400 
 
 SERMON XXrv. 
 
 the lot of all mankind. He is godly, and feels as God 
 does towards all the human race. God is perfectly 
 satisfied, or (if I may use the term) contented with the 
 state and circumstances of the whole family of man. 
 Every person enjoys just as much good, and suffers 
 just as much evil, as God sees best he should enjoy and 
 suffer. He constantly sees all men in the very circum- 
 stances most pleasing to him, and would not have a 
 single circumstance altered, for the time being, with 
 respect to any creature, person, or event, on earth. 
 Just so, the godly person who is contented with his 
 own state, is equally contented with the state and cir- 
 cumstances of all mankind, so far as his knowledge ex- 
 tends. And this contentment necessarily puts him into 
 the possession of all the good he sees and knows to 
 exist in the world. He actually enjoys the whole. 
 He gains all the good, which he sees bestowed upon 
 himself, and upon his fellow-creatures. This explains 
 Christ’s paradoxical declaration toTeter. “ Then Pe- 
 ter began to say unto him, lo, we have left all, and 
 have followed thee. And Jesus answered, and said, 
 verily, I say unto you, there is no man that hath left 
 house, or brethren, or sisters, or father, or mother, or 
 wife, or children, or lands, for my sake and the gospel’s, 
 but he shall receive an hundred fold now in this life, 
 houses, and brethren, and sisters, and mothers, and 
 children, and lands with persecutions; and in the 
 world to come eternal life.” The plain import of these 
 declarations is, that godliness or true benevolence dis- 
 poses men to be contented with, and to enjoy not only 
 all the personal good that falls to their lot, but to be 
 contented with, and to enjoy all the good which they 
 see fall to the lot of all their fellow-creatures. Those 
 who are godly and contented, do really gain all the 
 good there is in this world, so far as it is possible they 
 should gain it, or enjoy it. Those who live in the ex- 
 ercise of godly contentment, cannot desire that God 
 should make the least alteration in the mode of treat- 
 ing the whole human race. And as they pass over the 
 world, they are satisfied and contented with their own 
 
SfeR^tON XXIV. 
 
 iOi 
 
 state, as connected with the state of all their fellow- 
 men. They behold the world now^ as God did at first, 
 and say it is all very good. Nothing can be added to 
 it, or taken from it, or altered in it, to make it any bet- 
 ter. Thus godly contentment gives them the enjoy- 
 ment^ though not ihe possession^ the whole world. 
 But to enjoy the whole w'orld is much better than to 
 possess it ; and is really to gain it, in the highest and best 
 sense of the word. I may observe again, 
 
 2. That those w^ho possess godly contentment, gain. 
 not only this world, but the world to come. As they 
 are contented and satisfied w ith all things as they are 
 in the present w orld, so they w ill be equally contented 
 and satisfied with all things as they are in a futura 
 world. God is pleased with all things in eternity. 
 He sees every creature and every object there, in that 
 situation, which gives him complete satisfaction and 
 self-enjoyment. He constantly enjoys all the good that 
 all his holy creatures enjoy, and that in connection w ith 
 all the evil that his unholy creatures suffer. He sees 
 nothing amiss in eternity, but beholds all things in the 
 situation in which he pleased to place them, with in- 
 finite delight and satisfaction. Just so, the godly in 
 the exercise of godly contentment, are prepared to en- 
 joy all the good in eternity, so far as they now see 
 or expect it, and so far as others see or expect 
 it. Contentment here prepares them for contentment 
 there. Godliness here prepares them to enjoy god- 
 liness there. And as they enjoy their own good and the 
 good of others here., so they now^ enjoy their own good 
 and the good of others laid up for them there. Godli- 
 ness gains every thing in this world and in the w'orld to 
 come : in this world contentment, and in the w orld to 
 come eternal life. Accordingly, the apostle represents 
 the godly as actually possessing this rich, durable, 
 double gain. For he says of them, “All things are yours ; 
 whether Paul, or Apollos, or Cephas, or the ivorld, or 
 life, or death, or things present, or things to come all 
 me yours.'’"' Now, it must be great ^ain indeed, to gain 
 not only all the good there is in tins world, but all the 
 
 01 
 
402 
 
 SKRMON XXn. 
 
 good there is in the world to come. Godliness is as 
 profitable^ as it is possible any thing should be. It w ill 
 gain all the good in the universe. In its final issue, it 
 will make all the godly as happy as their finite and 
 limited capacities will permit. This not only may be, 
 but must be, according to the nature of godliness, and 
 express declarations of God himself. Eye hath not 
 seen, nor ear heard, nor any human heart conceived 
 the full and final gain of godliness. 
 
 IMPROVEMENT. 
 
 1. If godliness produces contentment, then those 
 have reason to doubt of the sincerity of their religion, 
 who do not derive contentment from it. Among the 
 professors of godliness, some are more godly than 
 others, and consequently derive more contentment 
 from their godliness than others ; but all who are really 
 godly, derive some sensible satisfaction and content- 
 ment from it. Those, therefore, who do not derive any 
 satisfaction or contentment from their professed godli- 
 ness, have reason to fear, that they never have expe- 
 rienced the grace of God in truth. The want of the 
 effect argues the want of the cause. Godliness has a 
 natural tendency to produce contentment, and the 
 scripture represents the real godly as deriving this 
 happy effect from their godliness. The sincere^ piety 
 of David produced this effect. “ There be many that 
 say, w ho will shew us any good ^ Lord, lift thou up 
 the light of thy countenance upon us. Thou hast put 
 gladness in my heart, more than in the time that their 
 corn and wine increased.” His piety produced that 
 peace and contentment which the world cannot give. 
 And he says to God again, “ Great peace have they 
 which love thy law, and nothing shall offend them.” 
 And this peace and quietness he says he derived from 
 his filial piety. “ Surely I have behaved and quieted 
 myself as a child that is weaned of his mother. My 
 soul is even as a weaned child.” Solomon says, A 
 good man shall be satisfied from himself.” And he as- 
 
aERMON XXIV. 
 
 403 
 
 serts, that “ wisdom's ways are ways of pleasantness, 
 and all her paths are peace.” The connection be- 
 tween godliness and contentment is so intimate and in- 
 separable, that none have reason to think that they 
 possess the one, if they do not enjoy the other. Godli- 
 ness is the same in every person who possesses it, and 
 ahvays produces the same effect, though in different 
 degrees. It cannot be supposed, that any possess real 
 godliness, and yet never derive real contentment from 
 it. The gain of godliness greatly consists in content- 
 ment, w hen all other things fail of affording it. A false 
 hope, derived from a false religion, may yield a certain 
 kind of satisfaction in days of prosperity ; but it is only 
 real godliness can afford solid peace and contentment, 
 in days of adversity. It is then the godly find the gain 
 of godliness, and those who do not find this happy effect 
 of their religion, when it is brought to the test, have 
 reason to fear, that the love of God has never been 
 shed abroad in their hearts. Job said of God, “ Though 
 he slay me, I will trust in him.” Paul’s godliness 
 taught him to be content in whatever state he was pla- 
 ced. The professed godliness which does not produce 
 contentment, is real ungodliness. 
 
 2. If godliness produces contentment, then none can 
 be contented, w ho are destitute of godliness. It is the 
 exclusive nature and tendency of godliness to produce 
 contentment, and therefore we are constrained to con- 
 clude, that contentment cannot be derived from any 
 other source. It is the scripture character of the un- 
 godly, that they are always discontented. “ There is 
 no peace, saith my God, to the w icked. They are like 
 the troubled sea, when it cannot rest, whose waters 
 cast up mire and dirt.” God himself cannot (to speak 
 wdth reverence) make them contented. This has been 
 demonstrated in the course of providence, for nearly 
 six thousand years. God has filled the earth with his 
 goodness, and granted the largest portion of good 
 things to the ungodly. The prosperity of the wicked 
 has been a stumbling block to the righteous. Job 
 could not account for it, that ‘‘the tabernacles of rob- 
 
404 
 
 SERMOiV XXIV. 
 
 bers prosper, and they that provoke God are secure ; 
 into whose hand God bringeth abundantly.” David 
 could not account for “ the prosperity of the wicked, 
 who are not in trouble as other men; neither are 
 plagued as other men, and whose eyes stand out with 
 5’atness, and who have more than heart could wish.” 
 God has poured the blessings of his providence into 
 the bosoms of the ungodly, in the largest profusions. 
 But none of these things could ever make them con- 
 tented, The more he has given them, the more they 
 have wanted, and the less they have been satisfied. 
 Though he has given silver to those who have loved 
 silver, yet they have never been satisfied with silver. 
 Though he has given abundance to those who love 
 abundance, yet they have never been satisfied with in- 
 crease! Though he has clothed some with silk and 
 purple, raised them to royal dignity, and put crowns of 
 gold and diamonds on their heads — yet they have 
 never been satisfied with their elevated stations. It 
 appears from the experience of ages, that it is impos- 
 sible to satisfy the desires of the ungodly. Their de- 
 sires are selfish desires, and these are so unlimited and 
 discordant, that they never can be satisfied. All who 
 are in the state of nature and -destitute of real godli- 
 ness, know' by their own experience, that they never 
 have found true contentment in any situation in which 
 they have been placed, nor in the possession of any 
 w orldly good. They may have restrained their hopes 
 and expectations from the world, but they have never 
 given up their worldly desires. These continue to dis- 
 turb their peace, and prevent all true contentment. 
 The whole world of the ungodly are continually mur- 
 muring and repining under all the great and innumera- 
 ble external tavours and blessings, that God is con- 
 stantly pouring dowm upon them in his providence. 
 
 3. If godliness be so gainful as we have heard, then 
 none can be godly too soon. Almost all w ho enjoy re- 
 ligious instructions, whether private or publick, or both, 
 seriously intend to become godly before they die and 
 go into eternity, Tliey know', that as they brought no- 
 
SERMON XXiy. 
 
 405 
 
 thing into the world, so they can carry nothing out of 
 it. They know that the fashion of this world passes 
 away, and they are passing away with it. And they 
 know enough about their future state to be convinced, 
 that they must become godly in order to be happy 
 tlfere. But they imagine, that they can be much more 
 liappy here, without godliness than with it. They ima- 
 gine, that godliness will be a great loss, instead of great 
 gain, while they are in health and prosperity. So the 
 child thinks. So the youth thinks. So the man of the 
 w'orld thinks. And so every sinner thinks. They hope 
 to gain, instead of losing, by living without God in the 
 world, as long as they can with safety. But this is a 
 most egregious mistake, if godliness be profitable unto 
 all things, and gains the happiness of both this world, 
 and of the w orld to come. And this is certainly true, if 
 godliness produces real contentment, which the enjoy- 
 ments of the w^orld never did, and never can produce. 
 Contentment is the supreme and ultimate end which 
 all the ungodly are seeking and hoping to find in the 
 things of the world ; but if they should gain the w hole 
 w’orid, the whole world could not give them content- 
 ment. Those who have obtained the most wealth, the 
 most pow er, the most magnificence, and affluence, have 
 told us from their own experience, that these things, in- 
 stead of yielding true contentment, are a fruitful source 
 of disappointment and vexation of spirit. This is agree- 
 able to the experience of all the ungodly. Ask any un- 
 godly man, whether he has ever found contentment, 
 and he will answer no. But ask any godly person, 
 whether rich or poor, high or low, whether he has ever 
 found contentment ; and he will answer, he has found 
 it in the enjoyment of God, and not in the things of the 
 world. If w^e may give credit to the testimony of both the 
 godly and ungodly, we must believe, that godliness is the 
 only source of contentment, and that none can become 
 godly too soon for their ov,'n present, as well as future 
 happiness. As soon as they become godly, and recon- 
 ciled to the character and government of God, they 
 will find the treasure hidden In the field, and the pearl 
 
406 
 
 SERMON XXIV. 
 
 of great price, which will make them both rich and 
 happy. ‘^For the Lord God is a sun and shield ; the 
 Lord will give grace and glory : no good thing will he 
 withhold from them that walk uprightly.” 
 
 4. If godliness be so gainful as we have heard, then 
 there is no danger* of being too godly. The men of 
 the world often complain of the children of light, for 
 being too godly, and paying too much regard to the 
 glory of God, and the interests of his kingdom. They 
 imagine they spend too much time in religious servi- 
 ces, expose themselves too much in attending publick 
 worship at all seasons, and deny themselves too much 
 for the promotion of the cause of Christ. They ima- 
 gine they waste their health and their time, and really 
 injure their interests, by giving God too much of their 
 hearts and lives. They think they rather lose^ than 
 gain^ by being too godly. But wisdom is justified of 
 her children. The godly are the only men, who dis- 
 play true wisdom, in their views, and feelings, and con- 
 duct. And the more godly any are, the more practical 
 wisdom they exhibit before the eyes of the unwise and 
 ungodly world. Though the godly may sometimes 
 feel and express a zeal which is not according to know- 
 ledge, and which they have reason to regret, yet no 
 godly person ever regretted being too godly. When 
 pious persons review their conduct at the end of a day, 
 or at the end of a year, or especially at the end of life, 
 they always regret their barrenness and unfruitful- 
 ness in the service of God, and lament their having had 
 too little^ and not too much religion. And they certainly 
 have reason to lament this, if godliness be great gain. 
 Were Abraham, or Moses, or Job, or Paul too godly } 
 Were the friends and followers of Christ, when he w as 
 on earth, too godly ? Have any Christians since., been 
 too godly ? Or have they ever regretted having 
 too much of godly contentment, whether in prosperity, 
 or adversity ? So far from this, all Christians have la- 
 mented their great proneness to murmur and complain, 
 both in prosperity and adversity, which has been ow- 
 ing to their want of godly contentment. 
 
SERMON XXIV. 
 
 407 
 
 5. if godliness be so gainful as has been represented, 
 then the godly have good reason to pity the ungodly. 
 They have always been unhappy and miserable ob- 
 jects ; for they have always been disappointed respect- 
 ing that contentment, which has been the supreme and 
 ultimate object of all their worldly pursuits. Though 
 they have often obtained the things which they desired, 
 and which they expected would afford them content- 
 ment, yet they have alw^ays found that they produced 
 a contrary effect, and blasted their hopes and expecta- 
 tions. All that Cometh is vanity ; the world will, in 
 time to come, as in time past, deceive and disappoint 
 them. They are pursuing a course, which wall disap- 
 point one hope after another, until it plunges them in 
 utter despair, which is the perfection of misery. Such 
 persons are really to be pitied, though they may view 
 themselves as rich, and increased with goods, and to 
 have need of nothing. The godly see their misery, 
 and guilt, and danger, and ought to pity them. David 
 condemns himself for being envious at the prosperity 
 of the wicked. Good men ought to guard against such 
 unwise, as well as sinful feelings. And as soon as they 
 view their end, they will feel as David did, and pity 
 their forlorn condition, when they shall lose the world 
 and their souls with it. Lazarus had reason to pity 
 Dives, while living in all his wealth and affluence. 
 Every godly man has reason to pity the ungodly, 
 though having more than heart can wdsh ; for he sees 
 his present discontentment, and foresees his future dis- 
 appointment and despair, if he persists in his ungodli- 
 ness. 
 
 6. If godliness be so gainful as has been represent- 
 ed, then the godly ought to do all they can to lead 
 others to be godly. Godliness is benevolence, and be- 
 nevolence wishes well to all mankind. God is good to 
 the evil, and the godly are good to the ungodly. And 
 though they may express their goodness to them, by 
 promoting their temporal happiness, yet they can give 
 a much stronger expression of their benevolence to- 
 wards them, by promoting their piety and godly con- 
 
40B 
 
 SERMON XX IV. 
 
 tentment. It is true, parents ought to lay up for their 
 children, but they cannot promote their present and 
 future good in any other way so much, as in a faithful 
 discharge of parental duty towards them. They can 
 do nothing better for them, than to teach them by ex- 
 ample, godly contentment, godly obedience, and godly 
 zeal, for their spiritual and eternal good. These are . 
 powerful means to impress the minds of the young 
 with a sense of the importance and benefit of early 
 piety. And these are the best means that the godly 
 can use, to lead all the ungodly to give up their lying 
 vanities, choose the one thing needful, and prepare for 
 both living and dying. 
 
SERMON XXV. 
 
 PERFECT HOLINESS IN THIS LIFE THE DUTY OF CHRISTIANS. 
 
 II. CORINTHIANS, xiii. 9. 
 
 And ihis also "we wish, even your perfection. 
 
 The church in Corinth was a very large and re*- 
 spectable church, while the apostle Paul resided 
 among them ; but after he left them, they fell into 
 various disputes, animosities, and contentions, through 
 the influence of judaizing teachers, wlio led many of 
 them into both theoretical and practical errours. The 
 apostle being informed of their irregularities and er- 
 rours, wrote to them, in order to reclaim them. And his 
 first epistle had a salutary effect, and produced a partial 
 reformation. Still there were some things that needed 
 to be reformed. Pie accordingly wrote them his se- 
 cond epistle, in which he tenderly and affectionately 
 reminds them of their past declension, but intimates 
 that he rejoiced in the prospect of their becoming so 
 completely reformed, that if he should come among 
 them again, he should find nothing to censure. He 
 says, “ Now I pray to God, that ye do no evil ; not that 
 we should appear approved, but that ye should do that 
 which is honest, though we be as reprobates. For we 
 can do nothing against the truth, but for the truth. For 
 we are glad when we are weak., and are strong ; and this 
 also we wish, even your perfection.” This was as much 
 as to say, “ though we have power to reprove and cen- 
 sure you for doing wrong, yet w'e do not desire an op- 
 portunity of exercising this power. We pray to God, 
 that ye do no evil, that ye may lie strong, and that we 
 
 ri2 
 
410 
 
 i?ERM0N XXV. 
 
 maj be weak. For vve can do nothing against the 
 truth, but for the truth.” If you do no evil, and act 
 agreeably to your Christian profession, you will disarni 
 us of our power of reproving and censuring you. And 
 we shall be glad when we are weak, and ye are strong, 
 in this respect. For this is the very thing we wish, 
 even your perfection. And if the apostle was right in 
 his wish, then we may justly conclude. 
 
 That it is the duty of Christians to be perfectly holy 
 in this life. I shall, 
 
 I. Show what is meant by their being perfectly holy ; 
 and, 
 
 II. Show that it is their duty to be so in this life. 
 
 I. I am to show what is meant by saints being per- 
 fectly holy. 
 
 This is a point, concerning which there is a diversity 
 of opinions. Even those who agree in the nature of 
 holiness, do not agree in respect to the perfection of it. 
 But if we can only determine in what the moral imper- 
 fection of saints consists, we may easily determine in 
 w hat their moral perfection consists. For if their moral 
 imperfection consists in the weakness of their holy af- 
 fections, then their moral perfection must consist in the 
 strength of their holy affections. Or if their moral im- 
 perfection consists in the inconstancy of their holy af- 
 fections, then their moral perfection must consist in the 
 constancy of their holy exercises. Now, it is easy to 
 see, that their imperfection in holiness cannot consist 
 in the weakness of their holy affections. For their 
 affections never can be perfectly strong, that is, as 
 strong as the divine affections. In this respect, they 
 never can be perfect as their Father in heaven is per- 
 fect. Nor can they be perfect as the angels in heaven 
 are perfect. For they are beings of far greater 
 strength and of more enlarged intellectual powers than 
 men, and capable of exercising much stronger affec- 
 tions than they. So that if perfection in holiness con- 
 sists in the strength of the affections, it is impossible 
 that saints should ever be perfectly holy, either in this 
 world,, or in the world to come. Besides, their affec- 
 
SERiMON XXV. 
 
 411 
 
 tions aUvays are as strong as they can be. When they 
 do love God, they love him as much as they can, in 
 their present circumstances, and with their present 
 views. And when they love any other holy object, 
 they love it as much as they can love it, for the time 
 being. Men always love, or hate, with all their heart, 
 and with all their mind, and with all their strength, or 
 to the utmost of their capacities. Saints being per- 
 fectly holy, therefore, does not mean that their holy 
 affections are equal, in strength, vigour, or fervency, to 
 the affections of God, or of angels, or of the spirits of 
 just men made perfect. And ffom tliis it follows, that 
 llieir perfection in holiness must consist in the constancy 
 of their holy affections. If they should constantly and 
 uninterruptedly exercise holy affections, they would be 
 absolutely perfect in holiness, and entirely free from 
 sin. If they should constantly, without any interrup- 
 tion, keep themselves in the love ofGod, and never in- 
 dulge one selfish, or unholy affection, tliey would be 
 perfectly holy, in the sense of the text, and in the sense 
 of this discourse. I now proceed to show, 
 
 II. That it is their duty to be perfectly holy in this 
 life. And this will appear if we consider, 
 
 1 . That there is a constant reason for their being 
 holy, and, therefore, they ought to be constantly holy. 
 The constant reason for their being holy, arises from 
 their natural capacity. They are endued with rational 
 and moral powers, which render them capable of holy 
 exercises. They know the difference between holy 
 and unholy exercises, and are capable of feeling their 
 moral obligation to exercise pure, holy, benevolent af- 
 fections towards all the beings with whom they are 
 concerned, and towards all the objects by which they 
 are surrounded. This knowdedge of their duty lays 
 them under constant obligation to do it. It is as right 
 that they should be constantly holy, as that they should 
 ever be holy. Their obligation never ceases; and, 
 therefore, they are constantly bound to fulfil it. They 
 always have reason to be holy, but never a reason to 
 be unholy. So long, then, as they retain their natural 
 
412 
 
 SERMON XXV. 
 
 and moral poivers, they are under indispensable obli- 
 gations to be holy in all manner of conversation and 
 godliness. 
 
 2. The divine law requires Christians to be constant- 
 ly and perfectly holy. The law saith to every one, 
 “ Thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind^ and with 
 all thy strength, and thy neighbour as thyself” This 
 law, which is founded in the nature of things, never has 
 been, and never can be abrogated. It binds Christians 
 at all times, and requires them to be constantly holy, 
 or to exercise holy, and none but holy affections. It 
 carries their duty as high as it can be carried ; and as 
 high as the duty of angels, or the saints in light. They 
 can do no more than love God with all their heart, and 
 their fellow-creatures as themselves. And this the di- 
 vine law requires of Christians at all times, and under 
 all circumstances. If it be the duty of Christians to 
 obey the first, and fundamental law of God’s kingdom, 
 then it is their constant and indispensable duty to be 
 perfectly holy in this life. 
 
 3. The gospel, as well as the law, requires of chris- 
 tains, in this life, constant holiness, or sinless perfec- 
 tion. This appears by a multitude of precepts and 
 prohibitions contained in the new testament. It is difii- 
 cult and needless to mention them all. But I will cite 
 a number, which are plainly and directly to the pur- 
 pose. 
 
 ]. Those precepts, which require saints to do every 
 thing from love to God, require them to be constantly 
 holy and free from sin. Paul speaking to the saints at 
 Corinth, says, “ Whether therefore ye eat, or drink, or 
 whatsoever ye do, do all to the glory of God.” Again 
 he says to them. Let all your things be done with 
 charity ;” that is, with pure, holy love. And to the 
 Colossians he says, “ Above all these things, put on 
 charity, which is the bond of perfectness. And what- 
 soever ye do in w ord or deed, do all in the name of the 
 Lord Jesus, giving thanks to God, and the Father by 
 him.” And again he says, “Whatsoever ye do, do it 
 
SERMON XX\. 
 
 413 
 
 heartily, as unto the Lord, and not unto men.” These 
 divine precepts are universal and unlimited. They 
 require Christians to do every thing in love and obedience 
 to God. But to do every thing in such a manner, is to 
 be constantly and perfectly holy. As these precepts 
 admit of no qualification, or exception, they bind Chris- 
 tians to maintain constant holiness, or sinless perfection, 
 through the whole course of their lives. 
 
 2. Those precepts which enjoin constant obedience 
 upon Christians, require them to be perfectly holy and 
 sinless. We find many such injunctions. Christians 
 are required “ to rejoice in the Lord alway; to rejoice 
 evermore; io jiray ivithout ceasing ; and to be steadfast, 
 unmoveable, always abounding in the work of the Lord.” 
 Constancy in holy affections, and holy obedience, 
 amounts to perfect holiness and freedom from sin. If 
 Christians always lived in such a joyful, prayerful, and 
 dutiful frame, they would live perfectly holy and sin- 
 less. 
 
 3. All those precepts, which enjoin universal obe- 
 dience upon Christians, require them to be perfectly 
 holy and conformed to the will of God. Paul, after 
 wishing the perfection of Christians, immediately ex- 
 horts them to maintain that perfection, which he wish- 
 ed them to have. “ Finally, brethren, farewell. Be 
 perfect,, be of one mind, live in peace; and the God of 
 love and peace shall be with you.” To his Christian 
 brethren in Galatia, he says, “ If we live in the Spirit, 
 let us also walk in the Spirit.” He enjoins it on the 
 Philippians to do “whatsoever things are true, what- 
 soever things arc honest, whatsoever things are just, 
 whatsoever things are pure, whatsoev'er things are 
 lovely, and whatsoever things are of good report.” 
 Peter also in his first epistle to Christians in general, 
 says, “Wherefore gird up the loins of your mind, be 
 sober and hope to the end, for the grace that is to be 
 brought unto you at the revelation of Jesus Christ: as 
 obedient children, not fashioning yourselves according 
 to the forrner lusts in your ignorance. But as he who 
 hath called you is holy, so be ye holy in all manner of 
 
414 
 
 SfellAl ON XXV. 
 
 conversation. Because it is written, be ye holy, for 1 
 am holy.” These precepts are exceeding broad, and 
 extend to every branch of a Christian’s duty; and re- 
 quire him to be perfectly holy in heart and life. 
 
 4. All those precepts, which require Christians to 
 resist all opposition and surmount all difficulties in the 
 path of duty, require them to be perfectly holy and 
 constantly obedient. Christians are required to resist 
 the devil and all his evil suggestions. James says, 
 “ Resist the devil, and he will llee from you.” Peter 
 says, “ Be sober, be vigilant : because your adversary, 
 the devil, as a roaring lion, walketh about seeking 
 whom he may devour. Whom resist steadfast in the 
 faith.” “ W^ierefore,” saith the apostle Paul, “ take 
 unto you tlie whole armour of God, that ye may be able 
 to withstand in the evil day, and having done all to 
 stand. Stand, therefore, having your loins girt about 
 with truth, and having on the breast-plate of righteous- 
 ness ; and your feet shod with the preparation of the 
 gospel of peace; above all, taking the shield of faith, 
 whereby ye may be able to quench all the fiery darts of 
 the wicked.” Christians are required to resist and 
 overcome the world, in every form, in which it ob- 
 structs their holy and devout life. John says to them, 
 “Love not the world, neither the things of the world, 
 if any man love the world, the love of the Father is not 
 in him.” Paul tells them, “ Be not conformed to this 
 world; but be ye transformed by the renewing of your 
 minds.” And again he says, “ Abstain from all appear- 
 ance of evil.” Christians are warned against the men 
 of the world, as well as the things of the world. Our 
 Lord bid his followers, “ Beware of men, beware of 
 false prophets, and take heed and beware of the 
 Scribes and Pharisees.” And the apostles warn Chris- 
 tians to bew are of false spirits, false teachers, and all 
 who lie in w'ait to deceive. Christians are urged also 
 to feel and conduct w ith benevolence and propriety to- 
 wards enemies. Christ commands them “ to love their 
 enemies, and bless those who curse them, and to do 
 good to those that hate them.” The apostle gives a 
 
SERMON XXV. 
 
 415 
 
 similar exhortation, “ Bless, and curse not. Be not 
 overcome with evil, but overcome evil with good.” 
 Temporal evils and afflictions are great trials; but 
 Christians are required to feel and conduct perfectly 
 right under them. They are exhorted to be patient in 
 tribulation; not to despise chastenings, nor to faint 
 under divine rebukes ; nor to think it strange, that they 
 are called to fiery trials, but to rejoice under them. In 
 a word, Christians are required to feel and act perfectly 
 right, notwithstanding all the assaults of Satan, all the 
 allurements of the world, all the opposition of sinners, 
 and all the trials and troubles, which fall to their lot. 
 They are required to feel and conduct according to 
 the law of love, at all times, in all places, and in all 
 circumstances. And this certainly amounts to their 
 being required to be perfectly holy and devoted to 
 God, in this life. I may add, 
 
 5. That all those passages of scripture, which en- 
 join it upon Christians, to put away, mortify, and sub- 
 due all sin, require them to be perfectly pious and 
 holy. The gospel abounds with injunctions and admo- 
 nitions to this purpose. “ The grace of God,” says the 
 apostle, “ that bringeth salvation, hath appeared to 
 all men, teaching us that denying all ungodliness and 
 worldly lusts, we should live soberly, righteously, and 
 godly, in this present world'"’ And Peter says, “ Where- 
 fore, laying aside all malice, and guile, and hypocrisies, 
 and envies, and evil speakings, as pew born babes, de- 
 sire the sincere milk of the word, that ye may grow 
 thereby.” Paul says, “Abhor that which is evil; 
 cleave to that which is good.” Again he says, “ Let 
 not sin reign in your mortal body, that ye should obey 
 it in the lusts thereof” And again he exhorts the 
 Ephesians, “ to put off concerning the former conver- 
 sation, the old TYhan^ which is corrupt according to the 
 deceitful lusts ; and to put on the new man^ which after 
 God is created in riffliteousness and true holiness.” 
 
 o ^ ^ 
 
 Thus it appears from the light of nature, from the law 
 of God, and from the gospel of Christ, that Christians 
 ought to be perfectly holy, and totally free from sin; 
 
416 
 
 SERMON XXV. 
 
 which is sinless perfection, in this life. But lest several 
 objections should weaken the conviction of this truth 
 in the minds of some, I will say a few words to remove 
 them. 
 
 1. It may be thought, that if Christians are required 
 to be perfectly holy in this life, then there is no differ- 
 ence between the law and the gospel. The law re- 
 quires sinless perfection, and for that reason, men 
 could not be saved by it ; and if the gospel requires 
 sinless perfection, then it is as difficult to be saved by 
 the gospel, as by the law. Answer. — Tlie law does 
 require sinless perfection, and condemns the transgres- 
 sor for the least offence, to eternal destruction; and 
 therefore none can be saved by the law. And it is 
 equally true, that the gospel requires sinless perfection, 
 but not as a condition of eternal life. For it makes pro- 
 vision through the atonement of Christ, for the trans- 
 gressions of believers, and promises forgiveness to their 
 faith and repentance. The law knows no forgiveness, 
 but the gospel does. And, therefore, notwithstanding 
 the law of love binds Christians to constant and perfect 
 obedience; and notwithstanding Christians violate this 
 law ; yet through the gospel, they may be forgiven and 
 saved. So that perfection of holiness is a duty under 
 the gospel, though not 2 i condition of pardon and accept- 
 ance with God. 
 
 2. It may be said, it is not the will of God, that any 
 should be perfectly holy, in thislife. There is no man that 
 liveth, and sinneth not. If any man say he hath no sin, 
 he deceiveth himself, and the truth is not in him. How 
 then can it be the duty of Christians to be perfect, when 
 God has determined, that they shall not be so.^ An- 
 swer, — Our duty does not depend upon the divine de- 
 crees. It arises from the nature of things, and the pre- 
 ceptive will of God. It was decreed that angels should 
 fall; but it was their duty to persevere in sinless per- 
 fection. It was decreed that Adam should fall ; but it 
 was his duty to continue perfectly holy and innocent. 
 It was decreed, that every Christian shall be just as im- 
 perfect as he is ; but it his duty to be free from all moral 
 
SER.’\lON XtV. 
 
 417 
 
 knperfection. It it be the duty of Christians to grow in 
 grace, and to be any more holy than they are at pre- 
 sent, then it is equally their duty to sin no more, and 
 to be perfectly holy. So that God’s determination, that 
 Christians shall not reach absolute perfection in this 
 life, is no obstruction, nor objection to their duty of 
 becoming perfectly holy, 
 
 3. It may be said, that it is the opinion of some good 
 men, that Christians are not bound to be perfectly holy, in 
 this life. The assembly of divines say, “ No mere man 
 since the fall is able in this life, perfectly to keep the com- 
 mandments of God ; but daily doth break them, in 
 thought, word, and deed.” Answer. — If this means that 
 Christians are morally unable.) perfectly to keep the com- 
 mandments of God, it is true ; but no objection against ' 
 their being naturally able., and bound to pay perfect obe- 
 dience to the divine commands. It is probable those 
 divines meant to guard against the notion of some in 
 their day, as well as in this, who professed to be per- 
 fectly holy. But if they did not mean a moral inability, 
 in distinction from a natural inability, to be perfectly 
 holy, their opinion was unscriptural and unsound, and 
 ought to be rejected. 
 
 IMPROVEMENT. 
 
 1. If Christians ought to be perfectly holy in this life, 
 then they are much more sinful, than they appear to be 
 in the eyes of the world. The world see that they fall 
 below that perfection of holiness, which the gospel re- 
 quires, and even below that perfection, which their 
 profession requires. Their external conduct shows 
 the imperfection of their hearts. But their external 
 conduct is better than their internal exercises, which 
 they often conceal, and never fully exhibit. They of- 
 ten externally obey the divine commands, while they 
 are far from feeling that pure love to God and man, 
 w'hich they ought to feel. JSo that the external imper- 
 fection, which the world see and condemn, is a small 
 
418 
 
 SERMON XXV. 
 
 part of that imperfection, which they see and lament in 
 their own hearts ; and a much smaller part of that im- 
 perfection, which God sees and condemns. The apos- 
 tle John says, “ If our heart condemn us, God is greater 
 than our heart, and knoweth all things.” Christians 
 have a spiritual discerning of spiritual things, and can 
 easily discern the difference between selfishness and 
 benevolence, or between right and wrong affections in 
 their own hearts. And when they discover wrong 
 affections, they feel them to be a criminal imperfection, 
 whether they express them externally, or not ; and 
 ■whether their external conduct, which flows from their 
 sinful affections, meets the approbation or disapproba- 
 tion of the world. They often condemn themselves 
 for that, which the world approve and admire. They 
 make the law of God the standard of their internal mo- 
 tives, as well as of their external actions. And so far 
 as their hearts fall short of this infallible standard, they 
 judge and condemn themselves, as sinfully imperfect. 
 
 2. If it be the duty of Christians to be perfectly holy, 
 then they are never satisfied with their present attain- 
 ments in holiness. They appear to them low, in com- 
 parison with the standard of perfection, and even in 
 comparison with the apparent attainment of others. 
 They are apt to think others better than themselves, 
 and that they are less than the least of all real saints, 
 though not of all professors. They may know, that 
 they externally conduct better than some who name 
 the name of Christ. But they do not know, and are not 
 apt to think, that they are better than exemplary pro- 
 fessors. They can hardly think, that sincere Christians 
 fall so far below the standard of perfection as they are 
 conscious they do. They are greatly dissatisfied with 
 their present imperfect views and exercises, and desire 
 to approach nearer and nearer to that perfection w hich 
 God requires. How often does David lament his im- 
 perfection, and pray for quickening grace in the 119th 
 psalm ? He says, “ My soul cleaveth unto the dust ; 
 quicken thou me according to thy word.” And soon 
 after he says, “ 1 will run the way of thy commandments!, 
 
SERMON XXV. 
 
 419 
 
 iVhen thou shalt enlarge my heart.” Paul acknow- 
 ledges his imperfection, and resolves to press forward 
 after higher and higher attainments in grace. “ Not as 
 though I had already attained, either were ajready 
 perfect ; but I follow after, if that I may apprehend that 
 for which also I am apprehended of Christ Jesu«. 
 Brethren, I count not myself to have apprehended, but 
 this One thing I do, forgetting those things which are be- 
 hind, and reaching unto those things which are before ; 
 I press toward the mark, for the prize of the high cal- 
 ling of God in Christ Jesus.” All who have the love 
 of God in them, not only desire to keep themselves in 
 the love of God, but desire larger measures of that love, 
 or to grow in grace, and in tlie knowledge of their 
 Lord and Saviour Jesus Christ. They ardently desire 
 to go from one degree of grace to another, until they 
 arrive to the full stature of perfect men. 
 
 3. If it be the duty of Christians to be perfectly holy, 
 then the best Christians are the most sensibly bur- 
 dened with sin. Not because they have the most sin, 
 but because they hate sin the most, and feel it to be 
 their greatest burden. The more holy Christians are, 
 the more they attend to the exercises of their hearts, 
 and the more clearly they distinguish sin from holiness, 
 and the more they loath and abhor themselves for the 
 least sin, in thought, word, and deed. Accordingly, we 
 find the best of men most bitterly complaining of the 
 burden of sin. Job in a clear view of God and himself 
 cries out, “ I have heard of thee by the hearing of the 
 ear, but now mine eye seeth thee : wherefore I abhor 
 myself, and repent in dust and ashes. David com- 
 plains more bitterly of the burden of sin. He cries, 
 “Mine iniquities are gone over my head; as a heavy 
 burden they are too heavy for me. My wounds stink, 
 and are corrupt, because of my foolishness. I am trou- 
 bled ; I am bowed down greatly; I go mourning all the 
 day long.” When Isaiah saw the Lord sitting upon a 
 throne high and lifted up, and heard the seraphims 
 crying, “ Holy, Holy, Holy, is the Lord of hosts ; the 
 whole earth is full of his glory,” he exclaimed, “Wo is 
 
12^0 
 
 SERMON XXV. 
 
 me ! for 1 am undone, because I am a man of uncleatn 
 lips, and I dwell in the midst of a people of unclean 
 lips; for mine eyes have seen the King, the Lord of 
 hosts,!’ A clear view of the divine holiness filled the 
 prophet with a deep sense of his own unholiness and 
 vileness, which sunk him in self-reproach and self- 
 abasement. The apostle Paul, who arrived as near to 
 perfection as any man ever did in this life, appears to 
 have been the most sensibly burdened with sin, in the 
 view of the purity and strictness of the divine law, 
 which he fell short of perfectly obeying. He expresses 
 his feelings upon this subject with the utmost freedom. 
 “ And the commandment which was ordained to life, I 
 found to be unto death. For sin, taking occasion by 
 the commandment, deceived me, and by it slew me. 
 Wherefore the law is holy, and the commandment holy, 
 and just, and good. Was then that which is good made 
 death unto me God forbid. But sin, that it might 
 appear sin, working death in me by that which is good ; 
 that sin by the commandment might become exceeding 
 sinful. For we know that the law is spiritual: but I 
 am carnal, sold under sin. For that which I do, I al- 
 low not; for what I would, that do I not, but what I 
 hate, that I do. O wretched man that I am ! who shall 
 deliver me from the body of this death The best 
 of saints are the most disposed to compare their hearts 
 with the strictness and spirituality of the divine law', 
 which discovers their great imperfection, and fills them 
 with the deepest sense of the burden of sin. 
 
 4. If Christians ought to be perfectly holy, then they 
 grow' in humiliation, more than in any other Christian 
 grace. All their other attainments in holiness, united- 
 ly tend to produce humiliation and self-abasement. 
 The clearer view's they have of God, of Christ, of the 
 peculiar doctrines of the gospel, and of the holiness 
 and blessedness of heaven, the clearer views they have 
 of their great imperfection, in divine knowledge, in love 
 to God and man, and in the discharge of every duty. 
 Though they may have joyful and grateful views of 
 God and divine things; yet these very views lead to 
 
sermon xxt. 
 
 421 
 
 humiliation and self-abasement, as they serve to show 
 them how much they rob God of his glory, and them- 
 selves of peace and happiness. For nothing but their 
 sinful imperfections cause God to withdraw his gracious 
 influences, and the manifestations of his love. They 
 know by happy experience, that so long as they dwell 
 in love, they dwell in God, and God in them; and that 
 whenever they draw near to God, God draws near to 
 them. Though they do really grow in grace, and 
 make some advances towards perfection, yet they find 
 no occasion of boasting of their spiritual attainments, 
 but much occasion of humiliation and self-condemna- 
 tion, that they grow so slowly, and approach no nearer 
 to what God requires them to be, and they desire to 
 be. There is no Christian grace, they find more occa- 
 sion to exercise, and none which they more habitually 
 exercise, than humiliation and self-abasement. 
 
 C). If Christians ought to be perfectly holy, then they 
 are the most inconsistent persons in the world. They 
 sometimes feel their obligation to be perfect, and some- 
 times they are totally insensible of it. They sometimes 
 do their duty, and sometimes neglect it. They some- 
 times see God and are pleased, and they sometimes 
 see him and are displeased. They sometimes rejoice, 
 that the Lord reigns, and they sometimes distrust his 
 care and faithfulness, and murmur and complain. They 
 sometimes go forward in their religious course, and 
 they sometimes go backward. This inconsistency 
 they are more or less guilty of every day, which they 
 cannot justify, but feel constrained to condemn ; and 
 which lays a foundation for a spiritual conflict or war- 
 fare in their minds; such as Paul experienced when he 
 said, “ That which I do I allow not ; for w^hat I w'ould, 
 that do 1 not, but what I hate, that do I.” They never 
 feel safe from unholy exercises, which puts them in a 
 state of constant watching and guarding against wrong 
 affections creeping into their hearts, and obliges them 
 to keep their hearts with all diligence. 
 
 6. If Christians ought to be perfectly holy, and yet 
 are so inconsistent as not to be perfectly holy, then this 
 
422 
 
 i3ERI\iON XXVo 
 
 inconsistency is no counter evidence of their being in 
 a state of grace. Real Christians often construe it so. 
 A sense of their inconsistency clouds their minds, and 
 weakens their former hopes of their gracious state, and 
 sometimes reduces them to the borders of despair, not 
 only for days, but for weeks, and months, and even for 
 years. Some who appear to be, and are eminent Chris- 
 tians have suffered their interrupted and inconsistent 
 exercises to plunge them into a most gloomy and discon- 
 solate state. This is wrong, as David says he was, 
 “ when his soul refused to be comforted.” This incon- 
 sistency of contradictory exercises is peculiar to Chris- 
 tians, and one thing which distinguishes them from sin- 
 ners; and therefore instead of being an evidence 
 against them, is an evidence in their favour. They 
 ought to ask why it is thus with them ? And the true 
 answ'er is, because they are imperfect Christians, as all 
 Christians are ; and inconsistent Christians, as all Chris- 
 tians are. The misconstruing this evidence of grace, 
 is very hurtful to sincere professors, as it disturbs their 
 peace, weakens their hands, and reproaches religion. 
 But this mistake, probably, has a greater and more un- 
 happy effect upon sincere non-professors, and prevents 
 their performing a very important duty for a long time. 
 How many such persons have entertained a well 
 grounded hope of a renovation of heart, and have ac- 
 knowledged, that they have entertained a hope of being 
 reconciled to God, but yet have found such an incon- 
 sistence in their views and feelings at different times, 
 that they continue to live in doubt, and in neglect of 
 duty. They are intreated to consider the nature of 
 'Christian perfection, which is always attended with 
 more or less inconstancy, and inconsistency, and draw 
 a just conclusion from it. Or else they never will, and 
 never can obey Christ’s new and dying command. 
 
 7. If the imperfection of Christians consists in the in- 
 constancy of their holy affections, then sinners are per- 
 fectly sinful; for they constantly exercise selfish and 
 sinful affections. Every imagination of the thoughts of 
 their heart is evil, and only evil continually. They 
 
ijERMON XXV. 
 
 423 
 
 never have the love of God in them. All their moral 
 exercises are a constant, uninterrupted train of sinful 
 exercises, which are so many transgressions of the law 
 of God. What an amazing train ! How must they ap- 
 pear in the sight of God ! How fast are they treasuring 
 up wrath against the day of wrath ! What is their de- 
 lay of duty, but an act of continued rebellion.^ What 
 saves them from complete destruction, but abused mer- 
 cy? What excuse can they have, for not becoming 
 Christians ? God commands — Christ calls- — the church 
 invites — their own interest for eternity, calls imperi- 
 ously. Let them hear these solemn calls — obey — and 
 live. 
 
SERMON XXVI. 
 
 THE MORAL IMPERFECTION OF CHRISTIANS THEIR GREATEST 
 
 BURDEN. 
 
 ROMANS vii. 24. 
 
 O wretched man that I am ! who shall deliver me- from the body of 
 this death? 
 
 It has been a question among expositors, whether 
 the apostle, in this chapter, is speaking of himself, or 
 of some other man ; and if speaking of himself, whether 
 he is speaking of himself as in a state of nature, or in 
 a state of grace. Whoever will read through the chap- 
 ter with attention, can hardly doubt whether he is not 
 speaking of himself, and expressing his views and feel- 
 ings both before, and after he had experienced a saving 
 change. From the sixth to the fourteenth verse, he is 
 evidently speaking of the exercises of his heart, w hile 
 in a state of nature ; and from the fourteenth verse to 
 the end of the chapter, he is evidently speaking of his 
 alternate exercises of right and wrong affections. For 
 he speaks of his own moral imperfection just as other 
 good men speak of their moral imperfection. Job ac- 
 knowledges before God, “If I justify myself, mine own 
 mouth shall condemn me ; if I say I am perfect, it shall 
 also prove me perverse.” Solomon asserts, “ that 
 there is not a just man upon earth, that doeth good and 
 sinneth not.” It is very evident, that the apostle in 
 the text is speaking of himself as in a state of grace, 
 and expresses the painful sense he had of his own mo- 
 ral imperfection. “ O wretched man that I am ! 4vho 
 shall deliver me from the body of this death .^” Though 
 
SERMON XXVI. 
 
 425 
 
 lie could sustain his infirmities, and even rejoice in 
 tribulation, yet he was sometimes ready to sink under 
 the burden of sin. This naturally leads us to in- 
 quire, why sin was so extremely burdensome to the 
 apostle Paul. Here it may be observed, 
 
 1. That sin was very burdensome to him, because 
 he was a subject of special grace. He was sanctified 
 in part. He was a partaker of the divine nature. He 
 imbibed the spirit of Christ. He had a pare, disinter- 
 ested, impartial, and universal love to all beings and 
 creatures, w hich were capable of enjoying happiness, 
 or suffering pain. He was holy as God is holy. And 
 holiness in any being creates a perfect hatred and aver- 
 sion to every species of iniquity. It is because God is 
 perfectly holy, that he perfectly hates sin, and cannot 
 look upon it, but with absolute abhorrence. It was be- 
 cause Christ loved righteousness, that he hated and 
 abhorred iniquity. And so if any man be holy as God 
 is holy, and have the spirit of Christ, he will feel to- 
 wards sin, as God and Christ feel tow ards it ; he will 
 hate it with a perfect hatred. Paul was created in 
 righteousness and true holiness after the image of God, 
 and the same mind was in him, that was in Christ Je- 
 sus ; he had therefore a perfect hatred to all sin, and 
 especially his ow n sin. While in the exercise of holi- 
 ness, he saw the criminality and turpitude of all the 
 evil affections, which were so apt to rise in his imper- 
 fectly sanctified heart, and they were extremely loath- 
 some and burdensome to him. He could not forbear 
 exclaiming, “ O wretched man that I am ! who shall de- 
 liver me from the body of this death ?” or from this 
 dead body, speaking, as it is supposed, in allusion to a 
 custom among the Romans, W'ho sometimes put a crimi- 
 nal to death by fastening him to a dead body, till he 
 was suffocated by its pollution and stench. So odious 
 and detestable did Paul’s sinful exercises appear to his 
 pure and holy exercises. It is a burden to see, and 
 much more so, to be connected with any hateful ob- 
 jects. And among all hateful objects, the holy apostle 
 viewed sin as the most hateful to see and feel. And so 
 
 54 
 
426 
 
 SERMON XXVi# 
 
 did David. He says, “mine iniquities are gone over 
 my head ; as an heavy burden^ they are too heavy for 
 me. 1 am troubled, I am bowed down greatly; I go 
 mourning all the day long. 1 am feeble and sore bro- 
 ken. 1 have roared by reason of the disquietude ot 
 my heart.” Saints can bear any other burden more 
 easily than the burden of sin, because it is so hateful to 
 their holy feelings. 
 
 2. Sin was exceedingly burdensome to the hoi} 
 apostle, because he had an enlightened and tender 
 conscience. He was not only alarmed before his con- 
 version, but made the subject of strong and genuine 
 convictions. His conscience was effectually awakened 
 to condemn the depravity of his heart. He was made 
 to feel the heavy burden of guilt which he had con- 
 tracted, and what an evil and bitter thing it was to vio- 
 late the dictates of his conscience. Those Christians, 
 who have had powerful and pungent convictions oi' con- 
 science, before their hearts were renewed, are gener- 
 ally apt to have a more enlightened and tender con- 
 science than others, afterwards. They never forget 
 how they have felt under a sense of their own ill-de- 
 sert, and of God’s just displeasure. Paul’s convictions 
 were probably very powerful and overwhelming ; for 
 they laid him prostrate in the dust, and shook his whole 
 corporeal frame, and created an insupportable conflict 
 between his corrupt heart and enlightened conscience. 
 He deeply regretted, that he disregarded the solemn 
 and dying discourse of Stephen, and the great truths 
 which he delivered. He deeply regretted the con- 
 tempt he had poured upon Christ, and the gospel he 
 preached. He deeply regretted his enmity to his 
 harmless followers, his cruelly persecuting them, and 
 making havock of the church. Though while he was 
 doing these things, he verily thought he was doitig 
 God service ; yet as soon as he was struck under sud- 
 den and pungent convictions, his conscience accused 
 and condemned him, as acting a most stupid, obstinate, 
 and criminal part ; and all his self-confidence and self- 
 righteousness forsook him, and left him to feel the full 
 
SERMON XXVI. 
 
 427 
 
 weight of self-coiKlemnation. He felt the bitterness of 
 spiritual death, and his giving up his hope, was like 
 giving up the ghost. Such clear and powerful convic- 
 tions made an impression on his conscience, which he 
 never could erase from his mind. His conscience, 
 which had been so deeply wounded, was ever after 
 extremely tender. Whenever he found his heart 
 at variance with his conscience, it gave him a quick 
 and painful sense of guilt. This rendered sin a con- 
 tinual and heavy burden. His conscience was. not 
 seared or hardened, but always alive and awake, to 
 discern and condemn every unholy and sinful affection. 
 He maintained an habitual spiritual warfare between 
 his heart and conscience. Hence he said, “ Herein do 
 I exercise myself, to have always a conscience void of 
 offence toward God, and toward men.” His tender 
 conscience continually admonished him to keep his 
 heart with all diligence, knowing that out of the heart 
 are the issues of life. He was sensible, that if his heart 
 were wrong, his actions proceeding from it w'ould cer- 
 tainly be wrong ; and whenever they were wrong, they 
 were a burden to him, and created a self-loathing and 
 self-condemnation, which was a spiritual conflict ex- 
 tremely heavy to bear. 
 
 .3. His burden of sin and guilt w'as very great, be- 
 cause he made the divine law the rule of his duty. He 
 did not mean to follow the false customs, and manners, 
 and maxims of the men of the world, w ho lean to their 
 own understandings and trust in their own hearts, to di- 
 rect them how' to feel, and to act; but he made the 
 law of God the infallible rule of his conduct. As soon 
 as his carnal mind was slain by the divine law, he cor- 
 dially approved of it as a rule of life. “ hat shall 
 we say then } Is the law sin.^ God forbid. Nay, I had 
 not known sin, but by the law. And the command- 
 ment which w^as ordained to life, I found to be unto 
 death. For sin, taking occasion by the commandment, 
 deceived me, and by it slew me. Wherefore the law 
 is holy, and the commandment holy, and just, and good. 
 Was then that which is good made death unto me . 
 
42B 
 
 SERMON XXVI. 
 
 God forbid. But sin, that it might appear sin, working 
 death in me by that which is good, that sin by the 
 commandment might become exceeding sinful.” He saw 
 “that the law is spiritual, but that he was carnal, sold un- 
 der sin.” He saw his heart in the glass of the divine law, 
 which is exceeding broad, reaching to all the thoughts 
 and intents of the heart, as well as to all the actions of life. 
 This convinced him, that the divine law condemned a 
 thousand internal exercises and external actions, which 
 the men of the world approve and applaud. He saw 
 that every deviation from the divine commands, either 
 in thought, word, or deed, was altogether and exceed- 
 ingly sinful. He saw, that just so far as he fell short 
 of absolute perfection, he disobeyed God, and fell 
 under the condemnation of the holy law of God, which 
 he violated. He found, by comparing his heart with 
 the divine law, it condemned him, and if his heart con- 
 demned him, God was greater than his heart, and 
 kiiQW all things, and must condemn him for much 
 more, than he condemned himself. The more holy 
 the apostle was, the more he loved and delighted in 
 the law of God after the inward man ; and the more he 
 loved the divine law, and made it the rule of duty, the 
 more sensible he was of his numerous violations of it, 
 and of the great criminality of violating it in the least 
 degree. He knew his own heart better than the world 
 knew it, and though the world saw little or no moral 
 imperfection in him, he saw and groaned under a great 
 deal of sin and guilt. And this is true of all who sin- 
 cerely desire to pay an universal and constant obe- 
 dience to all the intimations of the divine w ill. When 
 the commandment comes, and they compare their 
 hearts with it, sin revives ; they see more and more of 
 their criminal imperfections and short-comings in duty, 
 which is a burden, and source of self-condemnation 
 and self-loathing. 
 
 4. The apostle’s sins were a heavy and distressing 
 burden to him, because he had a clear and lively sense 
 of their great aggravations. He saw his own sins to 
 lie far more aggravated than the same sins in others. 
 
SERMON XXVi. 
 
 429 
 
 He knew a vast deal more than other men and other 
 Christians. God had given him peculiar talents, privi- 
 leges, and advantages to attain to high degrees in both 
 human and divine knowledge, and he made great and 
 rapid advances in mental improvements, both intellect- 
 ual and spiritual. He w as brought up at the feet of 
 Gamaliel, where he studied Moses and the prophets, 
 and their learned expositors, and the writings of the 
 pagan historians, philosophers, and poets, before his 
 heart was changed. This prepared him, as soon as he 
 was brought out of spiritual darkness into spiritual 
 light, to gain clear and extensive views of the great 
 plan of redemption, and of all the peculiar doctrines 
 and duties of Christianity. He w as moreover divinely 
 inspired, and in vision carried to the third heaven, 
 where he heard and saw^ the unutterable things of the 
 invisible world. He knew^ far more than any other man 
 ^hen in the world, about God, about the bible, about 
 the church of Christ, about the depravity of mankind, 
 and about the happy and the miserable spirits in hea- 
 ven and in hell. These peculiar and discriminating 
 favours the apostle habitually remembered and ascri- 
 bed to the astonishing grace of God towards him. His 
 holy and grateful heart constrained him to say, “ By 
 the grace of God, I am w hat I am, and less than the 
 least of all saints;” that is, the most unw’orthy and ill- 
 deserving. Though he knew' and said, he w as not be- 
 hind the chief of the apostles in respect to holiness, 
 he was less than the least of them in respect to guilt. 
 He was sensible, that his sins were attended with the 
 most aggravating circumstances, because he had sinned 
 directly against God, against Christ, against the Holy 
 Spirit, against the friends and cause of Christ, and 
 against the greatest and most distinguishing blessings 
 of providence and grace. It grieved him to the heart, 
 that he had hated God, whom he then loved ; that he 
 had persecuted Christ, whom he then loved ; that he 
 had made havock of the church, which he then loved, 
 and that he then carried about with him the remains of 
 moral corruptions, which he hated, and which he had 
 
i 
 
 430 SERMON XXV T. 
 
 solemnly resolved and professed to renounce. He 
 viewed himself as the most sinful and inconsistent man 
 in the world, because he sinned against the greatest 
 light, the greatest love, and the most endearing obliga- 
 tionSj by which God had bound him, and he had bound 
 himself. And a deep and pungent sense of his aggra- 
 vated guilt, caused him to exclaim, “ O wretched 
 man that I am, who shall deliver me from the body of 
 this death,” whose weight is so insupportable ? 
 
 5. Sin was a heavy burden to the apostle, because 
 he desired and endeavoured to restrain it. Sin is no 
 burden to those, who live in the habitual and allowed 
 practice of sinning. The profane person, who indulges 
 himself in profaneness, feels no burden of that sin lying 
 upon him. The sabbath breaker, w ho allows himself in 
 profaning that holy day, feels no burden of that sin lying 
 upon him. The worldling, whose habitual practice is, 
 to love and pursue the w'orld and the things of the 
 w'orld, feels no burden of the sin of worldly mindedness 
 lying upon him. While the great mass of mankind 
 live as they list, and lay no restraint upon the cor- 
 ruptions of their hearts, they know nothing about that 
 burden of sin, which Christians feel, w ho keep their 
 hearts whth all diligence, and lay a restraint upon 
 every selfish and sinful exercise and affection. It is a 
 burden to the Christian w^ho means to renounce the 
 world, to find his heart so often rising to a supreme 
 affection to it. It is a burden to the Christian, who de- 
 sires and resolves to keep the sabbath holy, to find his 
 heart wandering that day, like the fool’s eyes, to the 
 ends of the earth. It is a burden to the Christian, who 
 means to practice every religious duty and moral vir- 
 tue, to find, that he so often, either externally or in- 
 ternally violates his own resolutions, vows, and 
 engagements. And this was the case of Paul, who 
 meant to live soberly and righteously in this present 
 evil world, and w ho laid a restraint upon all his exter- 
 nal conduct and interna! views and affections. He 
 meant to covet no man’s silver, or gold, or apparel, or 
 any of the good things he enjoyed, but to keep, himself 
 
SERMON XXVI. 
 
 431 
 
 unspotted from the world. But he acknowledges, that 
 he never arrived to that attainment. He says, “ Not as 
 though 1 had already attained, either w^ere already 
 perfect ; but I follow after, if that I may apprehend 
 that for which also 1 am apprehended of Christ Jesus. 
 Brethren, I count not myself to have apprehended, but 
 this one thing 1 do, forgetting those things which are 
 behind, and reaching forth to those things which are 
 before; I press forward towards the mark” of perfec- 
 tion. He laboured habitually and ardently to get rid 
 of the burden of his moral imperfections, which he ha- 
 ted and condemned, as displeasing to God and inju- 
 rious to himself. 
 
 6. Sin was extremely painful and burdensome to 
 Paul, because it interrupted him in the performance of 
 duty. He loved his duty, and felt himself under strong 
 obligations to do all things whatsoever Christ had com- 
 manded him. He had a great many arduous, danger- 
 ous, and self-denying duties to discharge. He was 
 eminently tlie apostle of the Gentiles, to turn them from 
 darkness to light, and from the power of satan unto 
 God; which exposed him to the enmity and opposition 
 of their false philosophers., idolatrous priests, and in- 
 fatuated follow ers, who wxre often instigated to perse- 
 cute him, by the unbelieving Jews, every where scat- 
 tered among them. Hear his own account of his la- 
 bours, trials, dangers, and sufferings, in the cause of 
 Christ, which his enemies constrained him to give. 
 
 Are they Hebrews so am I. Are they Israelites.^ 
 so ami. Are they the seed of Abraham? so am 1. 
 Are they ministers of Christ? so am 1. (1 speak as a 
 
 fool;) I am more; in labours more abundant, in stripes 
 above measure, in prisons more frequent, in deaths oft. 
 Of the Jews five times received I Ibrty stripes save one. 
 Thrice was I beaten with rods, once wms I stoned, 
 thrice I suffered shipwreck, a night and a day have I 
 been in the deep ; in journeyings often, in perils of wa- 
 ters, in perils of robbers, in perils by mine own coun- 
 trymen, in perils by the heathen, in perils in the city, 
 in perils in the wdlderness, in perils in the sea, in perils 
 
432 
 
 SERMON XXV t. 
 
 among false brethren ; in weariness and painfulnesS^ 
 in watchings often, in hunger and thirst, in fastings 
 often, in cold and nakedness. Besides those things 
 that are without, that which cometh upon me daily, 
 the care of all the churches.” Amidst this multiplicity 
 of labours, trials, and sufferings, he complains of his 
 moral corruption as obstructing and preventing him 
 from a constant discharge of his duty. He says, ‘‘ I am 
 carnak sold under sin. F or that which I do, 1 allow not ; 
 for what I would, that do I not ; but w hat I hate, that do 1. 
 
 I find then a law, that w4ien 1 would do good, evil is pre- 
 sent with me.” Sin was the only thing, that prevented 
 him from doing his duty constantly and perfectly; and 
 therefore was a heavier burden, than all the external 
 labours and sufferings, which he was called to expe- 
 rience. In tribulation he could rejoice; but to be ob- 
 structed and hindered in the discharge of his duty, 
 was a burden too heavy to bear. It grieved his bene- 
 volent heart, to tliink of neglecting his duty to God, to 
 Christ, to Christians, and to the souls of his fellow-men, 
 7. Sin was extremely burdensome to Paul, because 
 it interrupted his enjoyment of God. He loved God 
 supremely, and delighted in his law, in his character, 
 and in his government, while he exercised holy affec- 
 tions. He could say with David, “Whom have 1 in 
 heaven but thee? and there is none upon earth that I 
 desire besides thee.” While his heart was united with 
 God, in calling upon his name, and doing his will, he 
 enjoyed that peace, which the world could not give, 
 nor take away. But when sin reigned in his heart, his 
 views were obscured, his holy affections cooled, and 
 his highest happiness destroyed. The world and the 
 things of the w orld could not supply the place of God, 
 and afford him any spiritual enjoyment. He found, 
 that there was no fellowship between righteousness, 
 and unrighteousness ; and no communion between light 
 and darkness. He found that just so far as he de- 
 parted from God, God departed from him; and just so 
 far as he grieved the Holy Spirit, he withdrew his gra- 
 cious and comforting influence. And when he found 
 
433 
 
 SERMON XXV J. 
 
 himself sold under sin, he groaned, being burdened, 
 and cried, “ O wretched man that 1 am ! who shall de- 
 liver me from the body of this death ?” And the more 
 he grew in grace, and delighted in communion with 
 God, the more he dreaded sin, which interrupted his 
 holy affections, and his highest enjoyment of God. He 
 was, therefore, like other Christians, sometimes most 
 happy, and sometimes the most wretched of men. 
 
 IMPROVEMENT, 
 
 1 . It appears from the character and experience of 
 saint Paul, that there is an essential distinction be- 
 tween saints and sinners. This distinction does not 
 consist in saints being perfectly free from sin, while 
 sinners are under the entire dominion of it. For saints 
 are all more or less guilty of sin. Solomon declares 
 that there is not a just man upon earth, that doeth 
 good, and sinneth not.” And the apostle John says in 
 the name of Christians, “ If we say that we have no sin, 
 we deceive ourselves, and the truth is not in us.” It 
 likewise appears from what has been said concern- 
 ing Paul, that he was not wholly free from sin, and had 
 not arrived at complete perfection in holiness. But 
 though it be true, that saints sin, as w ell as those, who 
 have never been renewed and sanctified ; yet there is 
 still an essential distinction between saints and sinners. 
 The saint hates sin, but the sinner loves sin. Though 
 the holy apostle often transgressed the law of love, 
 yet he hated every transgression. All his sins were a 
 burden to him. He hated and loathed every sinful ex- 
 ercise of his heart. But this is not the case of sinners. 
 It gives them no self-loathing or self-condemnation, that 
 they hate God, disobey his commands, and abuse his 
 mercies. They take pleasure in walking in the ways 
 of their heart, and in the sight of their eyes, without 
 any restraint. It is true, they pursue different ways of 
 sinning, but every way of the sinner seems right in his 
 own eyes, and consequently his own way of sinning is 
 
 55 
 
434 
 
 SERMON XXVI. 
 
 % 
 
 a pleasure, and not a burden to liim. In this respect, 
 there is an essential diflerence between every saint and 
 every sinner. Some sinners, indeed, maintain a fair 
 exterior, and apparently conform to the precepts and 
 prohibitions of the gospel as universally and constantly, 
 as real Christians, and they take pleasure in their self- 
 righteousness, and feel no pain or burden, that their 
 hearts are far from God, and bound up in some world- 
 ly object, or pursuit. But it grieves every real Chris- 
 tian to discover, that his heart has departed from God, 
 and cleaved to the world. There is, therefore, as real 
 and essential a difference between the loicest saint and 
 the least sinner, as there is between the best saiift and 
 the worst sinner. When Christians discover their owm 
 sins, they hate them ; but when sinners discover their 
 owm sins, they love them. When Christians discover 
 their owm sins, they are a burden to them ; but when 
 sinners discover their own sins, they are no burden to 
 them. It is true sinners sometimes feel a guilt and re- 
 gret at the painful consequences of their sins, but still 
 they love them, and desire to continue in them, aside 
 from their ill effects. There is, therefore, an essential 
 d stinction between all real Christians and all unrenew- 
 ed sinners ; and by this distinction, every person may 
 know whether he is a saint or a sinner. If he bates all 
 bis own sins, he is a saint ; but if he loves all his own 
 sins, he is a sinner. Paul loved his own sins, before 
 he was converted, but laated them afterwards ; and 
 every sinner loves his own sins, before he is converted, 
 but hates them afterwards. Sin w'as no burden to Paul, 
 before he W’as converted ; but it was a great burden af. 
 terwmrds. Sin is no burden to the sinner, before he is 
 converted ; but it is a burden afterwards as long as he 
 lives. 
 
 2. It appears from the character and experience of 
 Paul, why all real Christians are engaged in a spiritual 
 warfare. They are but imperfectly holy. They have 
 some right, and some WTong affections. Their hearts 
 are divided between sin and holiness. This is true of 
 the best Christians in the world. Paul was undoubted- 
 
SfeRMON XXVI. 
 
 '435 
 
 \y th^e best Christian in his day, if not in any day be- 
 fore or after him. And his affections were heterogene- 
 ous, some were holy and some were sinful. This he 
 acknowledges and laments. Notwithstanding his high 
 attainments in grace, he was subject to affections which 
 were sinful and hateful. So that he said, “ [ am car- 
 wal, sold under sin. For that which I do, I allow not ; 
 for what 1 tvould, that I do not ; but what 1 kale^ that do 
 F” Holy and unholy affections are diametrically op- 
 posite to each other, and never fail to create a conflict 
 and warfare in the hearts of Christians. This, the 
 Apostle tells believers, was not only his, but their case. 
 He says to the Galatians, “ The flesh lusteth against 
 the spirit, and the spirit against the flesh ; and these 
 are contrary the one to the other ; so that ye cannot 
 do the things that ye ivoulcV'* This spiritual warfare is 
 between holiness and sin, and not between sin and 
 conscience. Sinners often experience a warfare be- 
 tween sin and conscience, for their conscience often 
 reproves and condemns them for their evil aflTections 
 and actions. But it is peculiar to Christians, to carry 
 on a voluntary warfare between their holy and unholy 
 feelings and conduct. They mean to stand upon their 
 guard against all their spiritual enemies, and resist not 
 only the evil suggestions of the great adversary, but 
 every unholy and unsanctified affection. They watch 
 and strive to keep their hearts with all diligence, be- 
 cause they know that they arc fickle and deceitful 
 above all things, and not to be trusted. Though they 
 know’ what their views and exercises are to-day, they 
 know not w’hat they may be to-morrow. They may, 
 like Paul, iiitend well and resolve w’ell, but to-morrow’, 
 their good intentions and resolutions may forsake them, 
 so that the good they luould do, they will not do ; but 
 the evil they would not do, that they wall do. They 
 view the world, the men of the w orld, and the god of 
 the world, as combined against them, and unless they 
 are resisted and fought against, they wall conquer them 
 and lead them astray. Hence they feel constrained to 
 be always prepared and armed, to fight the good fight 
 
436 
 
 bERMOiV XXVI, 
 
 of faitliy and watch unto prayer for divine grace and 
 assistance. 
 
 3. It appears from the character and experience of 
 Paul, that the moral imperfection of real Christians, is 
 no just cause of their desponding, or doubting of their 
 gracious state. It is essential to the Christian charac- 
 ter, in this life, to be morally perfect and morally im- 
 perfect. Paul, in his best estate, had some holy and 
 some unholy affections. He had not attained, neither 
 accounted he himself already perfect, but groaned un- 
 der his moral imperfections. He knew by the grace 
 of God that he Was a child of God. He knew* that he 
 really loved God and bis Redeemer. He knew that he 
 desired and laboured to do his whole duty. But he 
 knew that he was a fro ward and undutiful child of God, 
 and often disobeyed and displeased his heavenly Fa- 
 ther. But this did not lead him to despond or doubt, 
 whether he knew the grace of God in truth. His holy 
 love and obedience gave him positive and infallible 
 evidence, that he was renewed and sanctified; and his 
 unholy affections and conduct were no counter e'vi- 
 dence, to prove that he never did feel and conduct 
 right. He did not expect absolute perfection in this 
 life, and knew that it was not essential to his Christian 
 character, and infallible title to the promises of the 
 gospel. iThe gospel promises eternal life, to every 
 one that loves God^ that repents of sin, that believes 
 in Christ, that hungers and thirsts after righteousness, 
 that has passed from death unto life, and that has the 
 least degree of true holiness. But the great adversary 
 often employs the imperfections of true believers, to 
 
 E erplex their minds, disturb their peace, >lieaken their 
 ands and discourage their hearts, and plunge them 
 into spiritual darkness and despondency. They ought 
 not, therefore, to be ignorant of his devices, nor neg- 
 lect to guard against his malignant influence. Chris- 
 tians have no more right to believe, that they are in- 
 sincere^ without evidence, than they have to believe 
 that they are sincere^ without evidence. The caution 
 to Christians is, “ Be not deceived.” They have no 
 
SERMON XXVi. 
 
 437 
 
 right to deceive themselves, nor to be deceived by 
 atiy deceiver. Paul did not call his good estate in ques- 
 tion, because he was burdened with a sense of imper- 
 fection. And no real Christian ought to doubt or des- 
 pond, because he feels the heavy burden of imperfec- 
 tion. His feeling such a burden is an evidence, that 
 he loves holiness and hates sin ; that he loves his du- 
 ty, and delights in the love of God after the inward 
 man. If Christians could not have hope, so long as 
 they remain imperfect, they could have no hope in this 
 life. Let them keep their hearts right with God, and 
 grow in grace, and this will afford them sure and posi- 
 tive evidence of their gracious estate, which the re- 
 mains of moral corruption cannot destroy. 
 
 4. It appears from the character and experience of 
 Paul, why Christians must live by faith. It is because 
 they have so much moral corruption remaining in their 
 hearts, which is altogether criminal, and causes them 
 to need daily the pardoning mercy of God. This ren- 
 ders it necessary, that they should live by faith in the 
 atoning blood of Christ. It w^as in the view of his dai- 
 ly imperfection, that Paul constantly lived by faith in 
 the Lord Jesus Christ. He says, “ I through the law 
 am dead to the law, that I might live unto God. I am 
 crucified with Christ : nevertheless I live ; yet not I, 
 but Christ liveth in me : and the life whch I now live 
 in the flesh, I live by the faith of the Son of God.” And 
 it is written in the prophets, “ The just shall live by 
 faith.” All real, but imperfect Christians find occasion 
 every day to apply to the blood of sprinkling for par- 
 don and cleansing. Though their criminal imperfec- 
 tion does not destroy tlieir hopes, yet it destroys their 
 peace, until they find peace with God, through the 
 Lord Jesus Christ. The best of Christians find as 
 much need, and are as much disposed to live by faith, 
 as the low est or most imperfect Christians. They cannot 
 bear to live under the just displeasure of God, and 
 therefore daily seek his pardoning mercy, and the light 
 of his reconciled countenance. They are the most sen- 
 sible of their imperfections, and most desirous that 
 

 SERMON XXVi. 
 
 they may be blotted out, through the atonement of 
 Christ. 
 
 5. It appears from the character and experience of 
 saint Paul, that real Christians never live in a state of 
 spiritual death. Though they are imperfect, and their 
 spiritual affections often decline and languish ; yet they 
 do not live like sinners, without a sense of the burden 
 of sin. Paul felt and lamented every degree of his mor- 
 al imperfection. He did not live from day to day, 
 from week to week, from month to montli, or from 
 year to year, in a dead, torpid, unfeeling state, as some 
 suppose, that real Christians may do. He was alive 
 to his sinful^ as well as holy exercises. While he had 
 joy and peace in believing, he had pain and distress 
 in disbelieving and disobeying. He did not feel indif- 
 ferent whether his heart were right, or wrong with 
 
 ' God. It is as inconsistent with the character of real 
 Christians, to live habitually in a dead and secure state, 
 as to live in a state of perfection, as some vainly and 
 criminally profess to do. Paul did not live in such a 
 state of sinless perfection, and there is but little rea- 
 son to believe, that any of the Methodists are more 
 holy than saint Paul. And there is no reason to tiiirik, 
 that real Christians can live at ease 'in sin, any more 
 than he could. There are undoubtedly some dead 
 professors, who live, and feel, and act as the men of 
 the world do, but they have no evidence, that they 
 are real Christians, but positive evidence, that they are 
 in the gall of bitterness and bonds of iniquity. 
 
 6. It appears from the character and experience of 
 the apostle Paul, that the more Christians grow in 
 grace, the more they wall resemble, and find that they 
 resemble him, in tlieir religious character and spiritu- 
 al experience. Young cliristians very often enjoy 
 much comfort and peace in believing, and seem to 
 imagine, that tiiey shall never feel such burdens and dis- 
 tresses from sin, as the apostle felt, and as older Chris- 
 tians sometimes complain of. But if they live and grow 
 in grace, watch over and restrain the corruption of their 
 hearts, they will find the Christian warfare extremely 
 
SERMON XXVI. 
 
 439 
 
 painful and burdensome. When they find the world 
 against them, and the weakness and fickleness of their 
 own hearts, which are bent to backsliding, and easily 
 carried away with the current of the times, and their 
 moral imperfections, and undue attachment to the 
 world in its various forms, they will then find abund- 
 ant occasion for mourning, as well as rejoicing. Though 
 they may not be troubled with doubts and fears re- 
 specting their gracious state ; they will be burdened 
 and troubled and distressed, on account of their great 
 imperfections in external and internal duty. It is no 
 evidence, that Christians are growing fast in grace, 
 that they experience no more darkness and distress in 
 their minds, but it is a greater evidence, that they are 
 declining in every gracious affection, and losing their 
 first love. / 
 
 7. This subject now calls upon all to inquire vvheth- 
 ‘ er they have that evidence of being good men, that 
 
 Paul had of being a real Christian. Have you any bet- 
 ter evidence of being really gracious, than Paul had 
 before his heart wms changed ? He then had that ex- 
 ternal evidence of being a good man, and in favour 
 with God, which gave him entire satisfaction. And 
 are there not many now building their hopes upon the 
 same kind of evidence ? They appear externally like 
 Paul and other Christians. But have? they that inter- 
 nal evidence of being Christians that he had, and other 
 true believers have ? Have you ever felt the burden 
 of sin ? Have you ever engaged in a spiritual war- 
 fare ? Have you lived by faith in Christ, day by day ? 
 Has sin become a greater and greater burden ? Are 
 you more and more diligent to keep your hearts in the 
 love of God ? Does it give you pain to be interrupted 
 in duty ? Do you derive your highest happiness from 
 the enjoyment of God, or from the enjoyment of the 
 world ? These are questions respecting views and 
 feelings, that none can answer but yourselves. Others 
 can answer for all your amiable ej^ternal conduct ; but 
 not for any wrong feelings of heart. 
 
 8. This subject reproves and condemns those, who 
 
440 
 
 SERMON XXVf. 
 
 make light of sin. It is the character of some sinners, 
 that they make a mock at sin, and they are called 
 mockers. This is extreme folly and wickedness. The 
 burden of sin is not a light burden to bear. It made 
 the heart of Paul to stoop. He did not look upon sin 
 as a light thing. God does not, Christ does not, saints 
 do not, and the angels in heaven do not. And those 
 who now make light of it, when the commandment 
 comes home to their conscience, will find it heavy. 
 And it will sooner or later come home to every one’s 
 conscience. Let all sinners, then, prepare to meet 
 God and their conscience, by true repentance, self- 
 abasement, godly sorrow, and a lively faith in the di- 
 vine Redeemer. There is no room for delay. The 
 burden of sin may now be taken off, but never will be 
 taken off beyond the grave, but terminate in endless 
 and insupportable despair. 
 
SERMON XXVII. 
 
 THE LIVING GO TO THE DEAD. 
 
 II. SAMUEL, XII. 23. 
 
 I shall go to him, but he shall not return to me. 
 
 While David’s child was sick, he put on sackcloth, 
 lay in the dust, fasted, and besought the Lord to spare 
 his life. But as soon as he perceived the child was 
 dead, he arose frorn the earth, and washed and anoint- 
 ed himself, and changed his apparel, and came into 
 the house of the Lord, and worshipped : then he came 
 to his own house ; and when he required, they set 
 bread before him, and he did eat. This sudden change 
 in his appearance and conduct, was surprising to his 
 servants, who expected that the death of his child 
 would increase, rather than abate the anguish of his 
 heart. They abcordingly said unto him, “ What thing 
 is this that thou hast done ? thou didst fast and weep 
 for the child while it was alive ; but when the 
 child was dead thou didst rise and eat bread. And 
 he said, while the child was yet alive I fasted and 
 wept ; for 1 said, w ho can tell whether God will be 
 gracious to me, that the child may live ? But now he 
 is dead, wherefore should I fast ? can I bring him back 
 again. I shall go to him., but he shall not return to meP 
 Such a reflection as this, ought to strike the minds of 
 the living, whenever they see any of their relatives, 
 friends, or acquaintance, called out of this into another 
 world. We are much more apt to realize, that our de- 
 parted friends will not return to this W’Orld. than that 
 
 56 
 
142 
 
 SERx^iOxN XXV il. . 
 
 wc shall follow Ihein into another. The truth, there- 
 fore, which lies upon the very face of the text, deserves 
 a very serious consideration ; 
 
 That the dead will not return to the living, but the 
 livinsj will eo to the dead. 
 
 The subject naturally divides itselfinto two branch- 
 es, which I shall distinctly consider. 
 
 1. Let us consider, that the dead will not rOtOrn to 
 the living. 
 
 We know there is often a strong desire in the livings 
 that the dead might return to them in this world. They 
 want to see them and converse with them about both 
 temporal and eternal things. This is more frequently 
 the case, when any have lost their friends at a dis- 
 tance, and had no opportunity of making or receiving 
 communications of serious and weighty importance. 
 And there is another more common motive for desir- 
 ing the deceased to return, which is, to know their 
 final condition. Many, who would not wish to go into 
 the eternal world to see their departed friends, would 
 yet be highly gratified to see them once more in this 
 life. And it is very probable, on the other hand, that 
 many or all the deceased would be very glad to return 
 to the living, either to say or do something, that they 
 did not or could not say or do before they left the 
 world. But such mutual desires of the living and of 
 the dead to meet again in this world, will not be in- 
 dulged, because the dead will not be allowed to revis- 
 it the earth, where they finished their course, and 
 performed the last act on the stage of life. “ As the 
 cloud is consumed, and vanisheth away : so he that 
 goeth dowm to the grave shall- come up no more. He 
 shall return no more to his house, neither shall his 
 place know him any more.” God has placed a bar- 
 rier between this and the other w orld ; but what that 
 barrier is w e know not : We only know that it is com- 
 pletely sufficient to prevent all intercourse between 
 the living and the dead. The living have sometimes 
 requested the dead before they left the w orld, to break 
 over tliis barrier and appear to them again ; and they 
 
SERMON XXVn. 
 
 443 
 
 have engaged (o do it, if it should be in their poM ef. 
 But there has been no well authenticated instance of 
 the dead’s returning from the world of spirits. In this 
 case, as well as in many others, God confirms by his 
 providence what he has declared in his word. He 
 says the dead shall not return, and he does not allow 
 them to return. It is true, in several instances he has 
 raised the dead miraculously to answer some import- 
 ant purposes. But such instances serve to confirm the 
 general truth, that the dead shall not return to this 
 world again. Why God will not sufTer the dead to re- 
 turn, we can only conjecture. It may be, as the apos- 
 tle Paul suggests, because neither the happy nor the 
 miserable can communicate to the living what they have 
 seen, or known among the dead ; or it may be be- 
 cause, as Christ intimates, no communications tliat 
 either the happy or the miserable could make, would 
 be of any real service to confirm the living. It is cer- 
 tain, however, that for w ise and good reasons, God has 
 absolutely determined, that the dead shall not return 
 to this world after their spirits are absent from their 
 bodies. They have gone to their long home, where 
 they must abide forever; and where the living can 
 never see them, without going to them. And this, 
 
 11. They must all sooner or later do. 
 
 Immediately after the apostacy of Adam, God 
 told him, and through him every one of his posterity. 
 “ Dust thou art, and unto dust thou shalt return.” 
 This sentence of mortality assures all the living that 
 they must go to the dead. The inspired w'riters sen- 
 sibly realized, and repeatedly taught this solemn truth. 
 Joshua says, This day I am going the way of all the 
 earth ; that is, I am going where all mankind have 
 gone and are going. David expresses the thought in 
 the same language. 1 go the way of all the earth. ’ 
 Job says, ‘‘ Man that is born of a woman is of few days 
 He cometh forth like a fiower, and is cut down, he 
 fieeth as a shadow, and continucth not. His days 
 are determined, the number of his months is w ith thee, 
 thou hast appointed his bounds that he cannot pass. ’ 
 
444 
 
 SERMON XXVII. 
 
 As for himself he says to God, “ I know that thou wilt 
 bring me to death, and to the house appointed for all 
 living.” And speaking of one that vvas dead, he says, 
 “ The clods of the vallev shall be sweet unto him, 
 and every one shall draio after hhn, as there are innumer- 
 able before him.” David says, Hear this, all ye peo- 
 ple ; give ear, all ye inhabitants of the world: both 
 low and high, rich and poor together. They that trust 
 in their wealth, and boast themselves in the multitude 
 of their riches ; none of them can by any means redeem 
 bis brother, nor give to God a ransom for him : that 
 be should live for ever ; and not see corruption.” And 
 it is said, “ There is no man that hath power over the 
 spirit to reiam the spirit ; neither hath he power in the 
 day of death : and there is no discharge in that w ar.” 
 It does not depend upon the choice of the living wheth- 
 er they shall die and go to the dead. They are under a 
 natural necessity of dying, either by disease, accident, 
 violence, or the infirmities of old age, w hich none can 
 escape, who escape all other causes of death. And 
 when the dust returns to the dust, the spirit must go 
 to God who fijave it. All the art of man can do no 
 more than to retard the stroke of death, it cannot pre- 
 vent its fatal effect. This has been demonstrated by 
 the experience of aeaHy six thousand years. During 
 such a long period of time, every mineral, vegetable, 
 and animal substance has been explored to discover 
 means of preserving and prolonging life ; and yet hu- 
 man life has been gradually shortening from age to age. 
 The w ord and providence of God have, therefore, put 
 it beyond the possibility of doubt, that death must 
 come, and all the living must go to the dead. But 
 liere a very serious question arises, which deserves a 
 serious attention : What is it for the living to go to the 
 dead 
 
 Though we cannot say any thing upon this question 
 to gratify curiosity ; yet w e may say some things which 
 we all ought to know and realize. Here then it may 
 be observed, 
 
 I, That for the living to go to the dead implies theiv 
 
SERMON XXVII. 
 
 445 
 
 passing through the change of death. This is undoubt- 
 edly in all cases a very great change, and cannot be 
 known any otherwise than by actual experience. 1 
 know it is supposed, that some have suffered all the 
 anguish, or distress of dying, without being dead. 
 They refer to instances of those, who have been re- 
 covered from long fainting, swooning, and merely ap- 
 parent drowning. Though persons who have lain long 
 in a fit, or swoon, or trance, or in a state of drowning, 
 may rememember and relate their peculiar views and 
 sensations in such circumstances ; yet neither they nor 
 others can certainly determine, that they really expe- 
 rienced all the pain or pleasure of dying. The plea- 
 sure I say, because it is more than possible for God to 
 give some an easy and pleasant passage out of time 
 into eternity. But so far as our observation extends, 
 it appears that death is generally extremely painful. 
 Hence the agonies of death have become a familiar 
 expression to denote the exquisite pains of dying. 
 And it is principally on account of what is supposed to 
 be endured in death, that it is called and feared as the 
 king of terrors. The pains of death are usually cor- 
 respondent to the causes which produce it. Those 
 whose natures are exhausted by old age, often seem 
 to die in more ease, than many others. Those who 
 die with a lingering disorder, seem to die in nearly the 
 same manner. Those who die in their early days, by 
 acute diseases, often experience greater distress in 
 dying. And those who fall by casualty, or violence, 
 generally suffer the keenest agonies of death. But 
 though the living may be most affected by the appar- 
 ent distress of the dying, yet they themselves may en- 
 dure much more than they appear to endure. So that 
 none can know^ what it is to pass through the great 
 change of death, until they are actually called to en- 
 dure it. And this all the living must experience, in 
 order to go to the dead. Death is the only door 
 through which the living can go to departed spirits. 
 By whatever means they are brought to their dying 
 hour, it will be a serious and solemn scene to pass 
 
446 
 
 SEKMON XXV n. 
 
 through the dark entry, which leads out of time into 
 eternity. 
 
 2. For the living to go to the dead, implies their com- 
 mitting their bodies to the dust from which they were 
 taken. Whether their bodies are emaciated, or full of 
 vigour and activity when they leave them, they must 
 see corruption, which is the natural and unavoidable 
 effect of death. As soon as the soul departs from the 
 body, the body tends to dissolution, and must be con- 
 sumed, whether it be laid in a costly tomb, or be de- 
 posited in a common grave, or thrown into the ocean, 
 or lie neglected and unburied on the surface of the 
 earth. The ancient heathens were very solicitous 
 about the body after death. They had a strange no- 
 tion, that departed spirits could have no rest so long 
 as their bodies lay unburied. Though this be a ground- 
 less and absurd opinion, yet it must be a serious consid- 
 eration to the living, that they must go to the dead 
 through the grave, that dark and silent and dreary 
 mansion, appointed for all men. If there be something 
 solemn and revolting to go into a tomb, or a grave 
 yard, or a field where thousands have been slain, and 
 left their bones to w hiten in the sun ; how much more 
 solemn and striking must be the thought of actually 
 lying in the grave and mouldering into dust, as the dead 
 have done for thousands of years past. How many 
 
 human bodies have been devoured bv monsters in the 
 
 */ 
 
 sea ? how many have been devoured by beasts of the 
 desert ? and how^ many have gradually mouldered to 
 dust and mixed with their mother earth ? No marker 
 vestige can be found on the earth of Adam and Eve, and 
 of their numerous posterity for four or five thousand 
 years past, and were it not for sacred and profane his- 
 tory, we could not have know n, that they ever existed in 
 this world. And all the living are now constantly fol- 
 lowing those departed inhabitants of the eartli, into the 
 land of silence and oblivion. When the living go to 
 the dead, they go to the grave, which will cover them 
 in darkness and blot out their names from under hea- 
 ven. They will soon become unknown and forgotten, 
 
&ERMON XXVII. 
 
 447 
 
 by those who come after them. Who can tell where 
 Abraham, Isaac, and Jacob lie ? Who can tell where 
 Moses and Aaron lie ? Who can tell where the kinss 
 
 ^ O 
 
 of Judah and Israel lie ? Or who can tell where the 
 prophets and apostles lie ? They are all gone to the 
 dead through the grave, where all the living must fol- 
 low them. ‘‘ One generation passeth away, and another 
 generation cometh.” All who are now living will soon be 
 gathered to their fathers, and mix with the great con- 
 gregation of the dead, “ alike unknowing and unknown.’’ 
 
 3. For the living to go to the dead implies, that they 
 must follow them not only into the grave, but into eter- 
 nity. The bible gives abundant evidence of the ex- 
 istence and activity of the soul after it leaves the body. 
 Our Saviour spoke of Abraham, Isaac, and Jacob as 
 still living. Moses and Elias appeared with Christ on 
 the mount of transfiguration. We read of the spirits 
 of just men made perfect. We are exhorted to follow 
 those, who through faith and patience inherit the pro- 
 mises. Stephen committed his departing spirit into 
 the hands of the Lord Jesus Christ. Christ promised 
 the penitent malefactor, that he should that day be 
 with him in Paradise. And Paul desired that he might 
 die in order to be the sooner with Christ. Nor is it 
 less evident, that the souls of the wicked exist after 
 death and go into eternity. We have, therefore, just 
 ground to conclude, that all who have already died 
 are gone into eternity, where they are in full exercise 
 of all their rational powers and faculties. It clearly 
 appears then, that when the living go to the dead, they 
 , go into the world of spirits, where the immense num- 
 ber of the human race, that have lived and died from 
 the beginning of the w orld to this day, are now col- 
 lected together in their appropriate mansions. How 
 many of the living ^Yould rather never see the dead, 
 than go where they are now to be seen ? But they 
 must all go, whether willing or unwulling, and see a 
 world of spirits, which is unspeakably dilTerent from 
 this. What an amazing impression must the w'orld^ ot 
 spirits make upon all when they enter into that untried 
 
/ 
 
 448 SERMON XXVll. 
 
 and before unknown state ! This is a serious part of 
 dying, and far more interesting than merely committing 
 the body to the dust. All that we see of death, this 
 side of eternity, looks like sleep and rest ; but those 
 w ho die see something infinitely more solemn and in- 
 teresting. They actually go to the dead, and see them 
 in their new and deeply affecting situation. It is some- 
 times very striking to see how much a person we w^ere 
 once acquainted with, is altered by age, or by sick- 
 ness, or by adversity, or even by prosperity ; but the 
 alteration in the views, and feelings, and appearance 
 in departed spirits, is undoubtedly far greater than any 
 alteration they ever underwent in this life. It is im- 
 possible to form a conception of departed spirits until 
 we go to them, and see them in their eternal state. 
 To go from one material world to another, where all 
 the inhabitants are clothed in the same material bodies 
 that we are, would be a very novel and surprising tran- 
 sition ; but to go from a material to a spiritual w orld, 
 where all the inhabitants are immaterial spirits, must 
 be far more astonishing and afTecting. And this great 
 transition all the living must make when they go to the 
 dead. Besides, 
 
 4. The living must go to the dead, not merely to 
 see where they are and what they are, but to dw^ell 
 with them for ever. Many, perhaps, wmuld be really 
 pleased to have a vision of the invisible world, as 
 Isaiah, Paul, and John had, and to be permitted to sur- 
 vey the scenes, and objects, and inhabitants, of a happy 
 and miserable eternity, if they might be permitted to 
 return, as they were. But the living must go into the 
 invisible world, not as mere spectators of it, but as 
 everlasting inhabitants in it. They must go never to' 
 return to the world they have left. They must remain 
 among departed spirits to all eternity. This is the 
 most solemn and impressive idea of death. It struck 
 the mind of Job with peculiar awe and solemnity. 
 
 Are not my days few ? cease then, and let me alone, 
 that 1 may take comfort a little, before I go whence' 
 I shall not return. Accordingly, men’s dying is repre- 
 
SERMON XXV II. 
 
 449 
 
 sented as “ their going to their long honied As soon as 
 they reach the world of spirits, they will find a place 
 prepared for them, in which they must remain to in- 
 terminable ages, whether it be among the happy, or 
 among the miserable. The miserable are, by some 
 means unknown to the living, separated from the bless- 
 ed. And though all at death will go into the eternal 
 world, yet individuals will go to that part of it, which 
 is allotted to them for their final residence. The un- 
 holy will go to the unholy, whose abode is in the 
 regions of darkness and despair; and the holy will go 
 and dwell with the spirits of just men made perfect. 
 Lvery departed soul will immediately know its final 
 destination, the moment it enters the invisible world. 
 It will immediately meet a multitude of spirits like 
 itself, in character and destination, whose smiles or 
 Irovvns will excite unutterable sensations of hope or 
 fear; of joy or sorrow. When Lazarus died, he was 
 carried by angels into Abraham’s bosom. Departed 
 spirits never get lost in their passage from this to 
 another world, however great the distance. They are 
 probably conveyed by those good, or evil spirits who 
 attended them through the scenes and changes of tiieir 
 probationary state. Good men are attended by good 
 angels, and bad men by bad angels. They know, by 
 their conductors, whither they will be conducted., 
 Who can conceive the strong and strange emotions of 
 their hearts, while traversing unknown regions, with 
 their new corlductors, to the places of their final and 
 eternal residence ! But their yo^w/, or painful antici- 
 pations will be more than realized, when they actually 
 meet the smiles of heaven; or the frowns of hell, which 
 will continue as long as they exist. Thus going to the 
 dead, is going into a blessed or miserable eternity be- 
 yond the grave ; and it is the prospect of such future 
 and eternal consequences of dying, that renders death, 
 of all events, the most solemn and interesting to the 
 living. 
 
 57 
 
SfcRMON XXVII. 
 
 ijO 
 
 I3IPROVEMEXT. 
 
 1. If the living must go to the dead, then their sc[)- 
 aration from one another will not be of long duration. 
 The living are apt to be deeply alTected with the 
 thought, tliat they shall not soon, if ever, see their de- 
 parted friends again. As they know that the dead 
 will not return to them, they seem to lorget, that they 
 shall go to the dead, and may very soon see them in 
 anotlier world. When children see their dear parents 
 die, they are ready to imagine, that they shall never 
 see them again. When parents see their dear children 
 die, they arc ready to imagine, that they shall never 
 see them again. “ A voice was heard in Rama, lam- 
 mentation, and bitter weeping ; Rachel weeping lor 
 her children, refused to be comforted lor her child- 
 ren, because they were Her imagination perverted 
 
 Iier reason, and led her to despair of her ever seeing 
 her deceased children, either because she tliought 
 that they had ceased to exist, or because she forgot 
 tliat she must soon follow them into eternity. And 
 there is no doubt that other bereaved parents have 
 thought and grieved as Rachel did. Parents and chil- 
 dren, the nearest and dearest relatives and friends, 
 can ^ery patiently bear a separation from one another, 
 while they cherish an expectation of soon meeting to- 
 gether again; but when death separates them, they 
 can hardly support it, because it seems like an eternal 
 separation. This is a mere imaginary idea. The time 
 of their separation is sliort. The living will soon fol- 
 low their departed friends to tliat world where they 
 will remain for ever. If the living did but properly 
 realize their own frailty and mortality, they would not 
 imagine, that their separation from their deceased 
 iViends was either final or lasting, but very sliort and 
 momentary. Tlie dead, who realize what eternity is, 
 view the longest life as a moment, and expect soon to 
 see those whom they left behind, bewailing a long, if 
 not a lasting separation. The universal and deep 
 mourning of the living for the dead, is one of the most 
 
SERMON XXVII. 
 
 151 
 
 striking eviilcnces, that their inward thought is, that 
 thej shall live Ibr ever, never see corruption,^ nor Ibl- 
 low those who have gone before them into cternitw 
 All men think all men mortal but themselves..” 
 
 2. if the living must go to the dead, it cannot be a 
 matter of great importance, v.’hether the time be long- 
 er or shorter before they go into the world where their 
 departed friends are gone. Tiiey are extremely apt 
 to make great account of the distance of death aid 
 
 eternity. While they vainly imagine, that it is a great 
 while before they shall be called to meet death, and 
 go to tlie dead, they feel little anxiety about leaving 
 the world; but when death and eternity appear near, 
 they are greatly alarmed. It will be as interesting to 
 meet death late, as to meet it early, and indeed the 
 consequences will be much more ioteresling. Deatli 
 was fai' more interesting to Methuselah than to 
 Abel. Methuselah lived eight or nlue hundred }cars 
 longer in his probationary state than Abel did, and had 
 a much more solemn account to give ol’ himself than 
 Abel had. The truth is, the longer men ii^c in this 
 probationary stale, the more sei-ions and interesting 
 will the consequences be ot their going to the dead in 
 tlic eternal world. This seems to be forgotten by those 
 who lot upon long lilb, and console themselves, that it 
 is a great while before they shall close their eyes upon 
 this world and open them in anotlicr. They have no 
 fear of dying, if they may be only spared to the latest 
 hour of life. They are willing to follow their tatliers 
 and motliers, their brothers and sisters, and e\ en tlieir 
 own children to the grave, if they may he permitted to 
 stay behind, and not go before ihem, nor with them. 
 Tut if they are young, th'ey mr/y scon foliow the young 
 wiio have gone before them; and if they are old. tney 
 must ceriairdy soon follow^ botli the young and the old, 
 w'ho have gone the way ofall the earth, and not or?!} 
 see them, but dwell with them for ever. It is one ol 
 the most common and fatal delusions, to pul lar awry 
 tiie evil day of death, Which is always near, and may 
 be at the very door, it was this delusion, that rumed 
 
452 
 
 SERMON XXV H. 
 
 the unwise man, who laid up goods for many years, 
 and said to his soul, eat, drink, and be merry, it was 
 this delusion, that destroyed Dives, who desired the 
 dead to be raised to warn his living brethren of the 
 same delusion, and prevent their coming to him in his 
 state of torment. And it is this delusion, that now 
 keeps thousands thoughtless, prayerless, and grace- 
 less. As they dread going to the dead, so they dread 
 to think of it, and prepare for it. 
 
 3. If those who die go immediately to the dead ; then 
 every instance of mortality may be as adecting to the 
 inhabitants of the other world, as to those in this. In 
 this world death is always more or less affecting to the 
 living, in a larger or smaller circle. Solomon repre- 
 sents every instance of mortality as affecting to the 
 living. He says, “It is better to gq to the house of 
 mourning than to go to the house offeasting: for that is 
 the end of all men; and the living will lay it to his 
 heart.” Death has alw ays been the greatest source of 
 sorrow^ to all tlie inhabitants of this world. Many 
 who deem it a mark of weakness to shed tears on any 
 other occasion, think it not beneath them to weep 
 with them that weep, and mourn with them that 
 mourn, on account of the decease of their friends or 
 fellow men. The reign of death from Adam to Mo- 
 ses, and from Moses to this day, has made this world 
 a vale of tears, and a scene of bitter lamentation and 
 sorrow. But the living have never seen death only on 
 one side, and that which is the least solemn and in- 
 teresting. They have seen only the sickness, the 
 pains, and the terrors of the dying ; but liave never seen 
 the eternal consequences of death in the invisible world. 
 These must be unspeakably more aflectingto every be- 
 nevolent heart in heaven, and to every selfish heart in 
 hell, than any of the previous or attendant circumstan- 
 ces of death in this world. If the conversion of a soul 
 fills all heaven w ith joy, there is reason to think, that 
 the arrival of that soul in paradise, spreads a greater 
 and more general joy among the blessed w ho had been 
 waiting for tlie happy event. While those who are 
 
SERMOX XXYII. 
 
 453 
 
 left lament, those who meet rejoice with joy unspeak- 
 able, and lull ol glory. The spirits in prison are not 
 less, though (lij/'erenil^, affected by the arrival of a poor, 
 miserable, guilty, malignant spirit among them. Like 
 Dives, they dread the increase of their numbers, which 
 adds poignancy to their torments. The prophet fore- 
 warned the king of Bab} Ion, (hat “/ic//from beneath 
 should l)e moved at his coming.” As tliere is not a day 
 nor an hour passes, without deeply affecting the hearts 
 of some in this world, by (he death of others, so there 
 is not a day nor an hour j)asses, without deeply af- 
 fecting by the same event, the hearts of some in the 
 world of spirits, who are never stupid, or torpid, but 
 always awake and alive to every thing of serious 
 and eternal importance. 
 
 4. If the living w ill go to the dead in the manner 
 that has been described ; then we may see one reason 
 why good men have often been willing to die. Job 
 said, “I would not live always — all the days ofmv 
 appointed time wall I ivait till my change come.” Good 
 old Simeon said, “ Lord, now lettest thou thy servant 
 depart in peace, according to thy word.” Paul said 
 in the name of Christians, “ We are confident, and 
 willing rather to be absent from the body, and to be 
 present w ith the Lord.” The truth of such declara- 
 tions was often verified, by the peaceful and joyful 
 deaths of the ancient patriarchs. It is not incredible, 
 that good men should be willing to die, since there is 
 one good reason for it, and that is, their desire to go 
 to the dead, to see tlvem, to converse with them, and 
 to dwell w ith them-for ever. They have a sinpere de- 
 sire to see the first parents of our race, the patriarchs, 
 prophets, apostles, primitive Christians, their former 
 pious relatives, friends, and acquaintance, with whom 
 they took sweet counsel together and walked to the 
 house of God in company; and above all, they ardently 
 desire to see the Lord Jesus Christ enthroned in glory 
 at his Father's right hand. They live in hope, (hat 
 death w ill not only put a final period to all their pres- 
 ent trials, troubles, and sorrows ; but introduce them 
 
454 
 
 SEiLMOX XXVJl. 
 
 \ 
 
 into the presence of such amiable and glorious person- 
 ages. Though they sometimes tremble at the lliouglits 
 of death ; yet their hopes often overcome tlieir fears, 
 and make them willing to pass through the dark valhyv 
 which leads to tlie world of light. They live in the 
 habitual exercise of that faith, ‘‘ which is the substance 
 of things hoped for, and the evidence of things not 
 seen.” They see, by the eye of faith, something beyond 
 the grave worth dying for. They anticipate the 
 blessedness of being v. here Christ is, where the spir- 
 its of just men made perfect are, and vvhere all holy 
 beings are perfectly^ united in love, commun'ion, and 
 felicity. If good men may have such vie^^s, desires, 
 and hopes, it is reasonable to believe, that they may 
 be willinp; to die. A cordial and tirm belief of the 2 : 0 s- 
 pel, which has brought life and immortallity to light, 
 will account for the peace that christiai'.s enjoy, and 
 the hopes they entertain, and the willingness they 
 sometimes express, of beitig absent from the body and 
 present with the Lord. What if some do not believe 
 this to be true, shall their urdjclief make it false ? 
 Paul actually took his leave of the world with joy, and 
 triumphed in the full view^ of eternily. He cries, ‘‘I 
 am now' ready to be oilered, and the time of my depart- * 
 ure is at hand. I have fought a good light, 1 ha^ e tin- 
 ished my course, 1 have kept the faith. Ibuicel'orth 
 there is laid up for me a crown of righteousness, 
 w'hich the Lord the righteous judge shall give me at 
 that day : and not to me only, but unto aif them also 
 that love his appeal ing.” How many since Paul’s day 
 have expressed sitnilar views and hopes, and appeared 
 entirely willing to die, and go to the general assembly 
 and church of the first born in heaven. 
 
 If the living must go to the dead, then w e may 
 learn one reason, why mankind in general are so loath 
 to die. It is not always owing to men's reluctance to 
 leaving this world, but their dread of going into anoth- 
 er. They do not wish to meet either saints, or sinners 
 in tiie wmrld of splriis. They knovv, that ihey can find 
 no pleasure in seeing and coin ersing wiih the saints in 
 
SERMON XXVII. 
 
 ioTj 
 
 light, and can find nothing but pain, guilt, and des- 
 ])air, in seeing and conversing witli the spirits in pris- 
 on. They can see nothing beyond t;ic grave but what 
 they hate and dread, and tliis makes them so reluct- 
 ant to dying. They w ould be walling to leave a world 
 in w'hicli tliey have experienced nothing but vanity 
 and vexation of spirit, but they cannot bear the 
 thoug'jt of going into a wmrld wdiere they cannot see a 
 gleam ofliglit or joy, but a state of everlasting dark- 
 ness and despair. And there are oth.ers wdio dread 
 dying, not merely because they fear the pains of 
 death ; but because they fear the awd’ul consequences 
 of fi:oin:jc into an unseen and imtried world, from 
 whence they shall never return. They wash to avoid 
 seeing saints in all their glory and blessedness, and 
 are still more anxious to avoid seeing; those, wdio are 
 recei\ ing the due reward of their deeds, where .there 
 is no liglit, nor peace, nor hope. I know" some say 
 they are only afr.aid of dying, but not of being dead ; 
 hut this is nrobab'v ow'ing to their not looking through 
 the grave into a boundless eternity. There are, 1 be- 
 lieve. but verv few, who are willing to go into another 
 world, that arc not willing to go tirrough the pains of 
 (Icat'i, to got there. That fiith w'liicli reconciles men 
 to go to tlie dead, generally reconciles them to go 
 tliroiig'v t'le dark, dreary, or pninful valley of deatfi. 
 So that the real cause of men's bciiig so unwilling to 
 die, is the fear of w hat they may see, or hear, or suffer 
 after tlie [)ains of death are over, and they arc fixed 
 in eternity. And all who are in a state of imrenevved 
 nature, an 1 u nier the dominion of a totally corrupt 
 heart, Inve solid reasons to fear going to the dead, 
 and meeting the inhabitants of heaven, or hell. The 
 day of death must be a tremendous day to all who are 
 unpreparG'd for heaven. To be driven aw"ay In their 
 w'iekednoss, is to be banished from th.e gracious pres- 
 ence of God, from the suiiles, approbation, and soci- 
 ety of tlie l)lesscd, and to he doomed to dwell and 
 suifer wuth t!ie guiltiest, vilest, and most miserable 
 creatures in the universe : and can tiieir hearts eri- 
 
N 
 
 J 
 
 \ 
 
 ij6 bERMON XXVII. 
 
 Jure, or their hands be strong, in tlie day that God 
 shall thus deal with them ?” 
 
 6. If the living must go to the dead ; then a realizing 
 sense of this solemn truth, would have a happy tend- 
 ency to qualify the grief of mourners, and turn their 
 thoughts into a proper channel. They are extremely 
 apt to ponder upon tlie mere idea of separation, of a 
 hng^ if not final separation. It is true, their departed 
 friends have left them, and gone to their long home. 
 It is true, that they will never return, and you will 
 never have another opportunity to see them, to con- 
 verse with them, or to enjoy their company, or assist- 
 ance, or protection, or consoling sympathy. But why 
 should you cherish and increase your sorrows by 
 dwelling upon the imaginary idea of a long separatiq^i 
 The separation will not be long, if you are prepared 
 for heaven, and they are gone there, for you will soon 
 go there, and see them, and converse with them, and 
 dwell with them for ever. And all the pains of a short 
 separation will be infinitely outweighed by a joyful 
 meeting, and an everlasting residence together in the 
 kingdom of glory. But if y^ou are not prepared lor 
 heaven, and they are not gone there, it is a mercy 
 that you are separated from them, and it will be an in- 
 finitely greater mercy, if you should be Ibr ever sepa- 
 rated from them. Why then, 1 repeat the question, 
 should mourners nourisli their grief, by^ pondering up- 
 on the idea of a long separation } They ought to turn 
 their chief attention to what they now are, and what 
 their departed friends now are. These are subjects 
 of the greatest solemnity and importance. And while 
 these occupy their thoughts, the mere idea of separa- 
 tion will dwindle into insignificance. Their tears will 
 cease to roll, but their hearts will not cease to feel. 
 To think of following them into the grave will produce 
 tenderness and tears ; but to think of following them 
 into eternity, will produce self-rellection, self-examin- 
 ation, and probably self-condemnation. These exer- 
 cises have a tendency to do mourners spiritual good, 
 and to prepare them for a happy meeting with their 
 
SERxMOxX XXVII. 
 
 457 
 
 departed friends, or lor a happy and eiernal Separa- 
 lion horn them. It is affecting to look into the grave, 
 but it is far more solemn and useful to look into eter- 
 nity, where all departed spirits are gone, and will for- 
 ever remain. The contemplation upon the scenes and 
 objects of eternity, is, of all things, the best suited to 
 allbrd consolation to mourners, if they ought to receive 
 consolation ; and if that does not afford them consola- 
 tion, there is nothing else in the universe can, in their 
 present situation. The recent mourners, and there is 
 a number of such, are entreated to attend to the source 
 of consolation, whicli this solemn subject suggests. 
 And if they are not prepared, they are erdreated to 
 prepare, to contemplate eternity with joy and hope. 
 This will dry up their tears, and give them that peace 
 and consolation, which neither the death of others, nor 
 their own death can destroy. 
 
 Finally, it is the immediate and indispensable duty 
 of every person of- every character, age, and condi- 
 tion, to prepare to go to those who have gone from 
 them, and will never return. All must go to meet their 
 departed friends, and they must go where they are. 
 Though their bodies are in their graves, yet their spirits 
 are not there, but in eternity, and there 'they must 
 go to find them, and when they have found them, they 
 must abide with them. When the living visit their de- 
 ceased friends, they must pay them a long, an endless 
 visit, which will be unspeakably delightful or dreadful. 
 But every one must go to the dead, whether willing or 
 unwilling to go. Living parents must go to their de- 
 ceased children ; living children must go to their de- 
 ceased parents ; living brothers and sisters must go to 
 their deceased brothers and sisters ; and living friends 
 must go to their deceased friends. All must go, none 
 can be excused ; and none know how soon they must 
 leave the living and go to the dead. The grave is 
 without any order. The time of their departure out 
 of this into the eternal world cannot be long to any. 
 It is certainly near at hand to the aged. There is but 
 a step between them and death. And though the’ 
 
 511 
 
458 
 
 SERMON XXVII. 
 
 young may live many years and rejoice in them all, yet 
 the day oi darkness and death' will soon arrive, when 
 they too must go the way that all the world have 
 hitherto gone. But providence is every day telling us, 
 that children and youth, and those in the midst of their 
 days, may meet a premature death. No one knows 
 what a day may bring forth to himself. “ Go to now, 
 ye that say, to-day or to-morrow we will go into such 
 a city, and continue there a year, and buy and sell, 
 and get gain : whereas ye know not what shall be on 
 the morrow. For what is your life ? it is even a va- 
 pour that appeareth for a little time, and then vanish- 
 eth away. For that ye ought to say, If the Lord w ill, 
 we shall live, and do this or that.” The serious ques- 
 tion now' is, are you who mourn, and you who rejoice 
 prepared to go to the dead } Are you prepared to go 
 to those who have left you, whether they were pre- 
 pared to leave you or not ? Are you prepared to sec 
 them, whether they are holy or unholy, happy or un- 
 happy If you are cordially reconciled to God, and 
 have secured his favour and protection, you are pre- 
 pared to go into eternity, and to see all that is to 
 be seen,' and to know all that is to be known there ; 
 but if you are not prepared to meet God, you are not 
 prepared to meet departed spirits, whether they are 
 holy and happy, or unholy and miserable. The question 
 is not, whether you are willing to leave tins trouble- 
 some world, but whether you are willing to meet both 
 the holy and unholy, the happy and the miserable in 
 another world. This question demands serious self- 
 reflection, and self-examination. The recent instan- 
 ces of mortality as well as another serious circum- 
 stance, imperiously call upon us all, to look into our 
 own hearts, and inquire whether we are prepared to 
 go to the dead, who have left us and gone into eternity, 
 from whence they will never return. It would be 
 strange if none of you should this day recollect, that I 
 have tinished the forty-eighth, and entered upon the 
 forty-ninth year of my ministry among you.* I have 
 
 » April 1821. 
 
SERMON XXVII. 
 
 459 
 
 buried, perhaps, seven or eight hundued hearers, who 
 are gone into eternity, where I must shortly meet them. 
 It would be strange indeed, if I should not habitually 
 bear in mind the consequences of my preaching to 
 them and to myself, and in some measure realize, that 
 1 w'atch for souls as one that must give account. And 
 under this impression, can you think it strange, that I 
 have said so much concerning the eternal happiness to 
 be enjoyed, and the eternal misery to be suffered be- 
 yond the grave } 1 expect to meet those of my hear- 
 
 ers who are gone before me, and those who shall fol- 
 low after me into eternity. 1 wish to make divine 
 truths and divine objects appear to you in this world, 
 as I expect they will appear to you and to me in anoth- 
 er world. It becomes me to call myself to an account 
 how I have preached the gospel ; and it becomes you 
 to call yourselves to an account how you have heard 
 it. It becomes me to view both you and myself in tl^ 
 light of eternity, and to preach as a dying creature tb 
 dying creatures. I shall soon cease to speak, and you 
 wall soon cease to hear me ; but what I have said, and 
 you have heard, will never be erased from our minds. 
 It will be a savour of life unto life, or a savour of death 
 unto death. I am preaching and you are hearing for 
 eternity ; and may God, in his infinite mercy grant, 
 that the preacher and hearer may be each other’s 
 crovyn of.rejoicing in the day of the Lord J esus ! Amen. 
 
SERMON XXVHL 
 
 THE FINAL HARVEST. 
 
 MATTHEW xiir. 39. 
 
 The harvest- is the end of tJie xi-orld^ 
 
 After Christ had spoken and explained the parable 
 of the sower, “ he put forth another parable saying, 
 The kingdom of heaven is likened unto a man who 
 sowed good seed in his field. But while men slept, 
 his enemy came and sowed tares among the wheat, 
 and went his w ay. But when the blade was sprung up, 
 and brought forth fruit, then appeared the tares also. 
 So the servants of the householder came, and said unto 
 him, sir, didst not thou sow good seed in thy field ? 
 from whence then hath it tares ? He said unto them, 
 An enemy hath done this. The servants said unto him. 
 Wilt thou then that we go and gather them up But 
 he said, nay ; lest, while ye gather up the tares, ye 
 root up also the wheat with them. Let both grow 
 together until the harvest : and in the time of har- 
 vest I will say to the reapers, gather ye together first 
 the tares, and bind them in bundles to burn them : 
 but gather the w heat into my barn.” This parable 
 Christ spake to the multitude, in the hearing of his 
 disciples, who, when Jesus had sent the multitude 
 away, and went into the house, “ came unto him say- 
 ing, declare unto us the parable of the field. He an- 
 swered and said unto them, He that sowed the good 
 seed is the Son of man ; the field is the w'orld ; the 
 
SERMON XXVIII. 
 
 461 
 
 good seed are the children of the kingdom, but the 
 tares are the children of the wicked one; the enemy 
 that sowed them is the devil; the harvest is the end of 
 the world; and the reapers are the angels. As there- 
 tore the tares are gathered and burnt in the fire ; so 
 shall it be in the end of the world ; the Son of man 
 shall send forth his angels, and they shall gather out of 
 his kingdom all things that offend, and them who do 
 iniquity; and shall cast them into a furnace of fire: 
 there shall be wailing and gnashing of teeth. Then 
 shall the righteous shine forth as the sun, in the king- 
 dom of their Father. Who hath ears to hear, let him 
 hear.” By this parable Christ gives us a lively and 
 striking representation of the last day. “ The harvest 
 is the end of the world.” The time of harvest, is the 
 time when men reap the fruits of their long and pain- 
 ful labours. So the end of the world is the time, when 
 God will reap the fruits not onl} of his own labours, 
 but of the labours of all whom he employs in his vine- 
 yard. The text in this connection plainly teaches us. 
 
 That God will have a harvest at the end of the 
 world. 
 
 I shall endeavour to make it appear, in the first 
 place, that God will have a harvest, and in the se- 
 cond place, that this harvest will be at the end of 
 the world. 
 
 God is the wisest, the most powerful, and most act- 
 ive being in the universe. He ahvays proposes some 
 wise and important end in all he does. No wise man 
 will cultivate and sow his field, without a design of 
 reaping a valuable crop. Who then can suppose, that 
 God will be incessantly sownng, without any design of 
 reaping ? He had a wise design in creating the wmrld, 
 and he is constantly exerting his almighty powder in 
 accomplishing his primary and important design. He 
 employs his powerful influence every moment in pre- 
 serving and governing the world, in causing the regu- 
 lar succession of day and night, of winter and summer, 
 of seed time and harvest, and in bringing about every 
 event, that takes place in any part of his vast dominibna. 
 
462 
 
 SERMON XX Y III. 
 
 And can we entertain the thought, that he will exert 
 his omnipotence for thousands of years, without obtain- 
 ing his object, and enjoying the fruits of his labours ? 
 The ultimate end of all labour is rest and enjoyment. 
 Men labour in one season, in order to enjoy rest in 
 another. God intends, that all his great and laborious 
 exertions shall terminate in eternal rest and enjoy- 
 ment. Though his plan of operation be immensely 
 great in duration, as well as extent, yet it must be 
 completely accomplished. Though his seed time may 
 continue many thousand years, yet it is inseparably 
 connected with the harvest. To suppose, that he 
 should be eternally creating new worlds, or new mo- 
 difying old ones, would be to suppose, that he has no • 
 perfect, consistent, and ultimate end in view. And to 
 suppose this, would destroy all the wisdom of his 
 operations. His ultimate end, therefore, in the crea^ 
 tion of this world, must be completely accomplished, 
 and the accomplishment of it must put a final period to 
 all his operations, and to the operations of all his crea- 
 tures here below. There must be a cessation of la- 
 bour, and a time of rest, in the moral world. God 
 must have a time to reap as well as to sow, a time to 
 enjoy as well as to labour. It is just as certain, that 
 he will have a harvest, us that he now has a seed 
 time. 
 
 I proceed to show, 
 
 II. That God’s harvest w ill be at the end of the 
 world. It is more than three months, it is more than 
 three years, and it may be more than three thousand 
 years before his harvest will come. His field is tlie 
 world. His labourers are now sowing, and preparing 
 the way for the great harvest ; but it will not come tiu 
 the end of the world. For neither the wheat, nor thq, 
 tares in the field, will come to maturity before that im- 
 portant period. But then all rational and accountable 
 creatures w ill appear in the perfection of their natures 
 and characters, and be fully ripe for a final separation. 
 And when the wheat and the tares, or the righteous 
 and the wicked, shall be separated and fixed in their 
 
SERMON XXVfIt. 
 
 463 
 
 iinal and unalterable state, then God will rest from 
 his labours, and reap the happy fruits of all his works 
 of creation, providence, and redemption. This is 
 that glorious consnmmation, which will take place at 
 the end of the world. But in order to a more clear 
 and full illustration of this interesting subject, I will 
 enter into particulars, aftd observe, 
 
 1. That God will, at the end of the world, reap 
 the rich and glorious fruits of his own labours. He 
 has been labouring, in a certain sense, from the early 
 days of eternity. Before the foundation of the world, 
 he formed the best possible plan of operation, and de- 
 termined all things that should ever take place, by his 
 own operations, and by the operations of all his crea- 
 tures. Though he formed this great, complicated, 
 and comprehensive design with perfect ease; yet it re- 
 quired the highest possible effort of his all-knowing, 
 all-wise, and all-benevolent mind. It requires consid- 
 erable -mental exertion in a man of large property, to 
 form a wise and correct plan of his own conduct, and 
 of the conduct of all whom he employs in his service; 
 and it requires still greater mental exertion in a gene- 
 ral of a numerous army, to form a wise and compli- 
 cated plan of his own conduct, and of the various 
 operations and movements of all under his command. 
 But it required an infinitely greater exertion of the 
 Deity to determine in his own mind, how many w’orlds 
 he would make ; how many creatures he w^ould form ; 
 and how he would dispose of them all through every 
 period of their existence. Having made these astonish- 
 ing mental exertions in adjusting the w’hole plan of ere- - 
 ation, he began to labour with his own hand. By his 
 omnipotent hand, he brought heaven and earth, angels 
 and men, out of nothing into being ; and by the same 
 hand, he constantly upholds and governs all his crea- 
 tures, and his works. He universally controls all the 
 view^s and designs, and conduct of angels and men, 
 and employs them all as labourers in his vineyard, and 
 as instruments in his hand, of executing his original 
 and eternal purposes. Thus God, speaking after the 
 
461 
 
 SERMON XXVIlE 
 
 manner of man, has been labouring, in devising the 
 plan of creation, in performing the work of creation, 
 ffnd in superintending both the natural and moral world, 
 from the beginning to this day ; and he will continue 
 his constant and laborious operations till the end of 
 time. Then his harvest being fully ripe, he will gath- 
 er it in, and reap the fruit of all his labours, from the 
 beginning to the end of the world. His harvest will 
 not be blasted nor injured, by any unforeseen or unex- 
 pected accident, but be a complete compensation for 
 all his laborious exertions, and a complete fulfilmeiit 
 of his benevolent desires and designs. 
 
 2. At the end of the world, God Avill reap the fruits 
 of all the labours of his holy creatures. Tliose are his 
 faithful and industrious servants. All the holy angels 
 are his ministering spirits, and continually engaged in 
 his service. They guarded the tree of life, l^y tliom. 
 he conveyed his messages to the patriarchs and proph- 
 ets, in former ages. And he still employs them to 
 minister to those who shall be heirs of salvation, both 
 while they live, and when they die. He employed 
 the ministry of angels, in giving the law at momU Si- 
 nai. He employed the instrumentality oi’ angels io 
 destroying Sodom, and spreading destruction in the 
 camp of the Assyrians. He sent angels to annoniice the 
 birth of Christ. He sent an angel to strengthen Christ 
 in his agony in the garden. He sent angels to watch 
 the sepulchre of Christ, and to confirm the truth of his 
 resurrection, and ascension to heaven. And there is 
 reason to think, that he continues to employ a vast % 
 many angels to carry on the purposes of his provi- 
 dence and grace. With all these powerful and faith- 
 ful labourers in his service, all good men always hava^* 
 been, and always will be united, while they remain on 
 the earth. All the real friends of God, in every age, 
 and in every part of the world, have freely and faitli- 
 fully laboured in his vineyard. Adam, Seth, Cnoch, 
 Noah, Abraham, Isaac, Jacob, Joseph, and all the 
 patriarchs, spent their long lives, in serving God and 
 their generations. Moses and Aaron, Caleb and Joshua, 
 
i^ERMON XXV III. 
 
 465 
 
 Samuel and liie prophets, were no less faithful and 
 zealous in doing the work, that God gave them to do. 
 if to tliese eminent servants of God, we add the apostles 
 and primitive Christians, and all the good men that 
 ^ have ever lived from the beginning of the world to this 
 day, and aU'that ever shall live from this day to the 
 end of time, the labourers in the Lord’s vineyard will 
 appear immensely numerous. Solomon employed no 
 less than one hundred and fifty thousand labourers 
 every day, for seven years together, while he was 
 building the temple in Jerusalem ; but what is this 
 number of labourers, in comparison with the many 
 millions of labourers, tliat God has employed, and will 
 employ in the course of seven thousand years, in 
 finishing his living temple, which he is here erect- 
 ing, and determines to bring to absolute perfection ? 
 We cannot, at present, form any adequate conception 
 of the great, and glorious, and everlasting effects of 
 so many faithful labourers for so many thousand years. 
 But we know, that God will reap all the fruits of all the 
 labours, and sufferings, and prayers, of all w4io shall 
 be renew^ed, and sanctified, and redeemed from among 
 oxen, at the last day. 
 
 3. x\t the end of the w^orld, God w ill reap the fruit 
 of all his unholy, undutiful, and mercenary servants. 
 Though God made all his rational and immortal crea- 
 tures for himself, and formed them capable of yielding 
 him a free, voluntary, and faithful service ; yet a large 
 number of them have renounced their allegiance to 
 their rightful Lord and Sovereign, become disaffected 
 to his character, opposed to his wise and holy designs, 
 and resolved to pursue their own selfish interests in di- 
 rect contrariety to his. Apostate angels and apostate 
 men are alienated from God, and heartily opposed to 
 liis cause and interest in the w'orld, and would not, it 
 they could avoid it, do any thing to promote the de- 
 signs he is pursuing, and is determined to accomplisii. 
 But God is able to.overruleaU the enmity and opposition 
 of fallen angels and of fallen men, in subserviency to his 
 own elorv, and the great interests of his kingdom. 
 
466 
 
 SERMON XXV III. 
 
 This he has most clearly and strikingly manifested in 
 the course of his providence, from the beginning of 
 the world to the present day. He has always had the 
 hearts of all his enemies in his hand, and made them 
 undesignedly willing to promote the very ends they 
 hated. God designed to promote his own glory in the 
 fall and recovery of mankind. And he employed Satan, 
 his first and greatest enemy, as a free, voluntary in- 
 strument to promote that design, which he had no de- 
 sire, nor intention to promote. And after the apostacy 
 of the human race, we find, that God employed evil 
 spirits, as free voluntary agents in fulfilling the pur- 
 poses of providence. He undoubtedly employed their 
 invisible influence in bringing about the dispersion of 
 the ambitious and idolatrous builders of Babel; in 
 sending Joseph into Egypt ; in trying the patience of 
 Job ; in hardening the heart of Pharaoh, and the hearts 
 of the Egyptians; in hardening the hearts of the seven 
 nations of Canaan, and preparing them for their pre- 
 destinated ruin ; and in tempting Saul, Ahab, Hainan, 
 and Judas, to pursue the path to their own destruction. 
 God saw it necessary to bring all these things to pass, 
 a id employed the free and voluntary agency of his most 
 inveterate enemies to effect his purpose. There is rea- 
 son to believe, that God has as constantly and univer- 
 sally employed the unholy^ as the holy angels in carrying 
 on his gracious designs in this fallen world. And he as 
 constantly and universally employs unholy as holy men in 
 labouring for him in his vineyard. He has hitherto 
 employed a vast many more sinners than saints, in his 
 service. It appears from both sacred and profane his- 
 tory, that God employed the Egyptians, Syrians, Ba- 
 bylonians, Grecians, and Romans, to labour for him, 
 in preparing the way for the coming of Christ, and the 
 spread of the gospel among those, who were perish- 
 ing for the lack of vision. And he is now setting the 
 whole wicked world in motion, and employing their 
 selfish exertions to promote his benevolent and gra- 
 cious designs. And though the labours of his merceni 
 ar^ servants never have been, and never will be vir-^ 
 
SERMON XXVIIR 
 
 467 
 
 tuous ; yet they always have been, and will be, un- 
 speakably useful, in promoting his ultimate end, in the 
 creation of the w^orld. And when he has accomplish- 
 ed this wise and noble end, he will then reap a rich 
 harvest from their long, laborious, and undesigned ser- 
 vices. I must add^ 
 
 4. That God will, at the last day, reap the fruits of 
 all tlie labours of the Lord Jesus Christ. He came 
 into the w'orld to do the will of him who sent him, and 
 he delighted to do his w'ill. He was the most faithful 
 and laborious servant, that God ever employed in his 
 service. He w ent into his Father’s vineyard, and' w ent 
 about his Father's business, before he w as twelve years 
 old ; and he never lost, nor misimproved a single mo- 
 ment of time, for more than tw enty years. And though 
 his life was comparatively short ; yet he did more in 
 that short period, than any other person ever did, in 
 more than nine hundred and sixty years, and was far the 
 most faithful, most industrious and most laborious ser^ 
 vant, that ever voluntarily entered into his Fathers 
 field. He knew' all that he had to do and to suffer for 
 his Father before hand. He knew that he had to com- 
 bat the pow er and subtilty of Satan in the wilderness. 
 He knew that he had to w ork miracles, to cure all 
 manner of diseases, to cast out devils, to go all over 
 Judea and preach the gospel of the kingdom, to lay 
 open the corruption of the human heart, to condemn 
 the errours, delusions, and false religion of the appar- 
 ently best and w orst of men, to meet their contradic- 
 tions, reproaches, and malignant opposition, to endure 
 the heat of summer and the cold of w inter, and to save 
 himself and others from sinking in the sea ofTibereas. 
 But these labours, dangers, and sufferings, were noth- 
 ing in comparison to what he knew that he had to en- 
 dure in the garden, before the bar of Pilate, and on 
 the cross, by the hands of wicked men. Though he 
 fully anticipated these things and sensibly real- 
 ized the tremendous sufferings before him ; yet he did 
 not shrink from them, but magnanimously and cheer- 
 fully resolved to meet them. » Now is my soul trou- 
 
•1Gb' 
 
 sERMoiy xxyiii. 
 
 bled: and what shall 1 say? Father save me from' 
 this hour : but for this cause came I unto this hour. 
 Father, glorify thy name.” And when the time w'as 
 come, that he should finish the work that his Father 
 had given him to do, he steadfastly set his face to go 
 to Jerusalem, to make his soul an offering for sin ; 
 where he waB derided, insulted, and with wicked 
 hands crucified and slain. The painful and faithful 
 labours of Christ were unspeakably greater, and more 
 important, than all the labours of angels and men put 
 together. Indeed, their labours would have been of 
 little account, if not entirely lost, had it not been for 
 the labours of Christ. He has done, and will do more 
 than any other person in the universe, to bring home 
 many sons unto glory, and to augment the holiness and 
 happiness of heaven for ever. When he shall have fin- 
 ished his mediatorial w^ork, he will exhibit the fruits of 
 his labours before the eyes of the w hole intelligent cre- 
 ation, and fill every holy heart with inexpressible joy. 
 Thus at the end of the world, God will reap the fruit 
 of his own labours, the fruit of Christ’s labours, and the. 
 fruit of the labours of all his holy and unholy creatures : 
 and these fruits will yield him a most glorious and 
 plentiful harvest, and lay a broad and permanent 
 foundation for the everlasting rest and enjoyment of all 
 holy beings. 
 
 IMPROVEMENT. 
 
 1. It at the end of the world, God will reap the fruits 
 of his owm labours, and of the labours of all his intel- 
 ligent creatures ; then he will have a very rich and 
 plentiful harvest of every thing the most valuable and 
 desirable. 
 
 For, in the fir»t place, he will have a rich and plen- 
 tiful harvest of knowledge. None of his intelligent crea- 
 tures will come to their proper maturity in knowledge 
 until the end of the world, w'hen God’s ultimate end in 
 the creation of it, shall be completely answ'ercd, and 
 
£ERMOX XXVIlJ, 
 
 4C.9 
 
 universally known. Though angels have been grow- 
 ing in knowledge from the day of theit* creation to this 
 day, and will continue growing in knowledge from this 
 day 10 the great and last day; yet they will not come 
 to their full growth, until they have seen all intelligent 
 creatures collected together, and all their views, and 
 feelings, and exertions completely unfolded, together 
 with all God’s dispensations of providence and grace 
 towards them. Though they have been looking into 
 (jJod’s works and ways for nearly six thousand years, 
 with great attention, and though they have made great 
 and rapid improvements in knowledge during this long 
 y)Grlod, yet they may learn ten fold more in one thou- 
 sand years to come, than tliey ever learnt before ; and 
 yet not arrive at tlieir full growth, or proper perfec- 
 tion in knowledge, until the end of the w'orld and the 
 dual consummation of all things. This is also equally 
 true of tlie w hole human race. Though they come in- 
 to the w'orld extremely ignorant, yet they naturally 
 grow in knowledge as they grow in years; but though 
 some of them have lived hundreds of years in this 
 world, and thousands of years in another, yet none of 
 them ever have, or ever w ill, come to the full measure 
 of perfect men in knowledge, till the end of the world. 
 Then the intellectual pow'ers and faculties of all minds, 
 wdiether human or angelick, will come to maturity. 
 though not to equality. Angels will continue a siipcriour. ^ 
 and men an inferiour., order of beings ; and one angel 
 wall be siiperiour to another angel, as w ell as one man 
 snperioiirto another man, in knowledge. But this va- 
 riety in knowledge will he consistent with absolute per- 
 fection in each individual. ISow, ifat the end ot the 
 w'orld, the many myriads of angels, and the many mil- 
 lions of the human race, w ill all be collected together 
 in one vast assembly, and exliibit all the improvements 
 in knowledge they have ever made under all the means 
 of divine cultivation, w hich they have ever enjoyed ; 
 God will certainly reap a rich and plentilul harvest of 
 knowledge, which will atford him unspeakably more 
 iov, than anv harve-t ever adbrded the richest man in 
 
SERMON XXVIII. 
 
 47# . 
 
 this world. Every child of Adam will know more than 
 Adam, or Enoch, or Moses, or Solomon, knew, when 
 they left the world ; and all the angels will know vastly 
 more, than they ever knew before God’s ultimate de- 
 sign in creation was accomplished and revealed. God 
 will reap a rich harvest of holiness^ as well as of knoic- 
 ledge. All the angels of heaven, and all that shall have 
 been redeemed from among men, will shine forth in 
 the kingdom of their Father, in all the beauties of 
 holiness. The patriarchs, the prophets, the apostles, 
 all that had been sanctified and justified, will appear 
 but a little lower than the angels of heaven, in their 
 gracious and divine attainments. And these attain- 
 ments will appear far more valuable and excellent in 
 the sight of God, than all their intellectual improve- 
 ments. The righteous Lord loveth righteousness. 
 God views holiness in himself and in his rational crea- 
 tures, as infinitely more amiable and valuable, than 
 any other excellence or perfection. And the immense 
 fruits of holiness, which the immense number of his la- 
 bourers in his vineyard shall have brought forth, in the 
 course of many thousand years, w ill vastly increase 
 the value and joy of his rich harvest at the end of the 
 world. Furthermore, his harvest w ill then comprize 
 not only all the knowledge, and all the holiness, but 
 all the happiness of all his holy creatures. All his 
 faithful servants will then cease from their labours^ 
 and enter into everlasting rest and enjoyment. They 
 will enjoy that blessed kingdom, which had been pre- 
 pared for them, by all the labours of the Father, Son, 
 and Holy Ghost, and of the whole intelligent creation. 
 And God wdll then see all his holy creatures 
 brought to the perfection of their natures, placed in 
 their proper mansions, and in the full enjoyment of all 
 good. A more rich and plentiful harvest than this, we 
 cannot conceive it possible for God to enjoy at the 
 end of the world and final consummation of all things. 
 
 2. If God will reap such a rich and plentiful harvest 
 of knowledge, holiness, and happiness, at the end of 
 the wmrld ; then he deserves our everlasting gratitude 
 
SERMON XXVIir, 
 
 471 
 
 and praise for h.\s> goodness in creating it. Nothing but 
 mere goodness could ha ve possibly moved him to form 
 the great and benevolent design of creation. He was 
 under no natural necessity to create the heavens, or the 
 earth, nor any intelligent creatures in them. He was 
 seU-suOicient for his own. blessedness. He might have 
 enjoyed everlasting rest in the contemplation of his 
 own glorious perfections. And he must have known 
 beforehand, that if he should create the heavens and 
 the eartii, and iiii them with rational creatures, how 
 much care and labour it must cost him and them, to 
 accomplish the great, and complicated, and arduous 
 design. But in the full view of all this, his benevolent 
 heart moved him to create the world, and to exert all 
 his perfections in upholding and governing it, until he 
 had brought millions and millions of rational and im^ 
 mortal beings to the highest perfection in knowledge, 
 holiness and happiness. As this stale of perfection 
 will be the result of the work of creation, so we may 
 safely conclude, that this was his ultimate end in bring- 
 ing all things into existence. And we cannot conceive 
 that he should have formed a greater, wiser, or better 
 end in the creation of the w'orld. He will always have 
 occasion to rejoice in all his works, and so will all his 
 holy creatures. He wHl not be indebted to them for 
 any of their labours, but they will always be indebted 
 to him for all the good that his labours and theirs will 
 finally produce. For they will fully and forever enjoy 
 his rich and happy harvest at the end of the world. 
 They cannot look backward to the beginning of the 
 world, nor forward to the end of it, without seeing 
 their indispensable obligations, to thank and praise 
 him for creating goodness. And if we felt as the heaven- 
 ly inhabitantsTeel, we should joyfully join with them 
 in saying, “ Thou art ivorthy, O Lord, to receive glory, 
 and honour, and power ; for thou hast created all things, 
 and for thy pleasure they are and were created.” 
 
 3. If God will have a vastly rich and plentiful har- 
 vest at the end of the world ; then we have no reason 
 to expect, that he ever will have more than one har^ 
 
472 
 
 SEllJUON XXVIir. 
 
 test. At the end of the world, God will have created 
 the heavens and the earth just as he originally intend- 
 ed to create them ,* he will have preserved and gov- 
 erned them, just as he intended to preserve and 
 govern them ; he will have brought as many intelli- 
 gent creatures into existence, as he intended to bring 
 into existence ; he will have brought them to tliat 
 gtate of perfection in knowledge, holiness, and happi- 
 ness, to which he intended to bring them ; and he will 
 have completely answered his original and ultimate 
 end in the work of creation. And this will be the 
 largest and richest harvest, that he could possibly pro- 
 pose, desire, or produce. We cannot conceive, 
 therefore, that after he has actually reaped this great 
 and valuable harvest, that he should desire to produce 
 and reap another. The very supposition would argue 
 imperfection. It would imply, that he was not able to 
 form the greatest, wisest, and best end in the creation 
 of the world, at first. It is as absurd to suppose, that 
 God will have more than one harvest, as to suppose, 
 that he will have a thousand, or tw o thousand, or a 
 million harvests. When God formed his original and 
 eternal design of creation, he formed as great, as wdse, 
 and as good a design, as^ his boundless w'isdom and 
 goodness could devise, and his almighty pow'er could 
 accomplish. And unless, after the end of the world, 
 be should increase in powder, wisdom, and goodness, 
 it will be both naturally and morally impossible, tliat 
 !ie should devise or accomplish any new design in tlie 
 work of creation. I know that some'have suj)posed, 
 that God will not gather in all his harvest at the end 
 of the world. They suppose that after he has separated 
 the wheat from the taros, or alter he has separated the 
 righteous from the wicked, and cast the w'icked into r- 
 lake of fire, he will there ripen, and purify, and pre- 
 pare them for the kingdom of heaven, and he reaping 
 a rich harvest from the regions of sin and sorrow, for 
 ages and ages, after the end of this wmrld. And indeed 
 some have supposed, that he wall continue to destroy 
 old worlds and create new ones, througli the endless 
 
SERMON XXV Hi. 
 
 t/3 
 
 hges of eternity. But these suppositions are plainly 
 contrary to the natural and moral perfections of the 
 Deity, and to his own declarations concerning the end 
 of the world, and the complete accomplishment of his 
 original design in the creation of it. 
 
 4. If God shall have such a rich and plentiful har- 
 vest at the end of the world, then all his faithful labour- 
 ers have a bright and glorious prospect before them; 
 Though they are now really wheat and the excellent 
 of the earth ; yet they are in a green and imperfect 
 state, and can scarcely be distinguished by themselves 
 and others from the tares in the "field. But all intel- 
 ligent beings arc constantly labouring to ripen them 
 for the harvest, and bring them to maturity and per- 
 fection in knowledge, holiness, and happiness. Though 
 they are now the sons of God, yet it doth not yet ap- 
 pear what they shall be : but we know that, when he 
 shall appear, they shall be like him in every natural 
 and moral excellence, and shine forth as the sun, in 
 the kingdom of their Father. They w ill rejoice to find 
 themselves, and so many myriads of rational and im- 
 mortal creatures brought to a state of perfection, and 
 completely prepared for everlasting rest and enjoy- 
 ment. But above all, they wall rejoice, that God had 
 perfectly obtained his supreme and ultimate end in the 
 creation of the w'orld, by his rich and plentiful harvest. 
 For his harvest will be their harvest^ and they shall 
 enjoy the fruits of all his and their own labours, so far 
 as they shall be capable of enjoying them. Thus light 
 is continually sowing for the righteous, and gladness 
 of heart for the upright. Thougli the harvest they are 
 preparing will not be ripe until the end of the world, 
 yet let them not be weary in well-doing: for in due 
 season they shall reap, if they faint not. Success in 
 any business is the most animating motive to activity. 
 It was the prospect, which Moses had of the recom- 
 pense of reward, that animated him to labour so long 
 and so faithfully for God. It was the prospect of suc- 
 cess in bringing home many sons unto glory, that in- 
 duced Christ to endure the pains and reproaches of 
 
 60 
 
471 
 
 3ERM0N XXVIII. 
 
 the crosi^. And the apostle urges Christians to the 
 greatest activity in the service of God, from the same 
 motive of success. “ Therefore, my beloved brethren, 
 be ye steadfast, unmoveable, always in the 
 
 work of the Lord ; for as much as ye know that your 
 labour is not in vain in the Lord.” 
 
 5. If God always has been, from the beginning of the 
 world, carrying on his original design of producing a 
 rich and plentiful harvest at the end of it ; then none 
 can cordially approve of any^x/r^ of his conduct, with- 
 out approving of the whole. Many^, however, 
 imagine, that they approve of many things he has 
 done, w ho say they do not approve of his eternal pur- 
 pose, nor of innumerable instances of his conduct in 
 the dispensations of his providence and grace. But 
 none can really and heartily approve of any one thing 
 he has done, in creating, preserving, governing, and 
 redeeming the world, who do not approve of his ulti- 
 mate design in the creation of the w orld, and of every 
 thing he has done, and employed others to do, to pro- 
 duce a rich and plentiful harvest at the end of it. His 
 design is uniform and consistent, and in its very nature 
 and operation, deeply affects all his intelligent crea- 
 tures, who either approve, or disapprove of it. Some 
 approve of it, and desire and endeavour to promote it ; 
 and some disapprove of it, and desire and endeavour 
 to prevent its accomplishment. None are neuters. 
 •Every one is on the Lord’s side, or against him ; every 
 one gathers with him, or scatters abroad. All in the 
 invisible w orld, are openly for him, or against him ; and 
 all in this w'orld, are really^ though not visibly^ for him, 
 or against him. And it is because mankind are not so 
 w^ell acquainted with God’s ultimate end in creation, 
 as the good and evil angels are, that they do not as 
 openly appear and act for him, and against him. Did 
 ail men now only know and realize that design 
 which God formed in eternity, and which he has 
 been pursuing, and will finally accomplish at the end 
 of the w orld, there would not be a doubting Christian, 
 nor a doubting sinner on the’ face of the earth. When 
 
SERMON XXVIII. 
 
 475 
 
 % 
 
 ihe tares and the wheat are ripe for the harvest, there 
 will be no difficulty in distinguishing them one from 
 another ; so when saints and sinners are ripe for God’s 
 harvest at the end of the world, there will not be a 
 doubting saint or sinner. And it is in the view of God’s 
 harvest, that both saints and sinners, can now best dis- 
 cover, whether they are really /or him or against him. 
 Let them then only consider what he has plainly told 
 them concerning his harvest, at the end of the world, 
 and what a separation he will make betw een the tares 
 and the wheat, the sheep and the goats, and his faith- 
 ful and unfaithful servants, and they can scarcely 
 doubt, w'hether God’s harvest will be a day of the 
 greatest joy^ or of the deepest sorrow' to them. 
 
 6 This subject calls upon you all, to inquire, for 
 what, and for whom, you have been labouring. There 
 is no doubt but you have generally been industrious 
 and laborious about something; but for what have you 
 been labouring ^ Have you been labouring for the 
 meat that perisheth, or for that which endureth unto 
 eternal life ? Have you been labouring to lay up trea- 
 sures in heaven, or to lay up goods for many years, and 
 to become great, and rich, and happy in this present 
 life only ^ Have you been labouring for God, or for 
 yourselves } Have you been seeking his interest or 
 your own ^ Have you been workers together w ith 
 him, or with his enemies ? It is easy to answer these 
 questions in the view of this subject. If you have ap- 
 proved of God’s ultimate end in the creation, preserva- 
 tion, government, and redemption of the w orld, wdiich 
 he has been pursuing, and which he will certainly ac- 
 complish at the end of it ; and if you have been labour- 
 ing to prepare yourselves and others for a state of per- 
 fection, in knowledge, holiness, and happiness ; you 
 have been labouring for God ; ifnot, you have been idle 
 and w^orse than idle all your days. God says ot Israel, 
 “ He is an empty vine, he bringeth forth fruit unto him- 
 self.” “ Now', therefore, thussaith the Lord of hosts, to 
 those who bring forth fruit unto themselves, consider 
 your ways, ye have sowm much, and bring in little ; ye 
 
4^6 
 
 SERMON XXVIII. 
 
 eat but have not enough; ye drink, but are not filled witii 
 drink ; ye clothe you, but there is none warm ; and 
 he that earneth wages, earneth wages to put into a bag 
 with holes.” It seriously concerns all to consider 
 their ways, whether they have been labouring for God, 
 and laying up treasure in heaven ; or whether they 
 have been labouring for themselves, and are exposed 
 to suffer an everlasting and irreparable loss. 
 
 Finally, if any are conscious to themselves, that they 
 have never been labouring for God, let them immedi- 
 ately devote themselves to his service. He has deter- 
 mined to carry into execution his eternal and ultimate 
 end in the creation of the world, and to prepare ail 
 things for a rich and plentiful harvest. He has been 
 labouring, his Son has been labouring, his Spirit has 
 been labouring, his ai^els have been labouring, and 
 multitudes of mankind fiave been labouring, for several 
 thousand years, to bring millions and millions of ra- 
 tional and immortal creatures to the highest perfection 
 in knowledge, holiness, and happiness, and yet there 
 remains a vast deal to be done, in order to bring about 
 this most important and desireable event. And we' 
 have reason to think, that God will still employ human^ 
 as well a?, oihav subordinate agents, in preparing things 
 for his rich harvest at the end of the world. Here 
 then, let me observe, that it will not interrupt any of 
 your lawful business to enter into God’s vineyard and 
 labour for him. It will make all your labours more 
 pleasant, more prosperous, and unspeakably more use- 
 ful. It will entitle you to as large a portion of the 
 knowledge, holiness, and happiness ofheaven, as you 
 can desire, or possibly enjoy. Say ye to the right- 
 eous, that it shall be well with him ; for he shall eat the 
 fruit of his doings.” “ And he that soweth bountifully 
 shall reap also bountifully.” But if you continue to 
 neglect to serve God he will bring his harvest to matu- 
 rity, gather in his wheat, and separate the tares to un- 
 quenchable fire. “ And there shall be W'ailing and 
 gnashing of teeth. \yho hath ears to hear let him 
 hear.” 
 
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