■' K-^ vv, k ' ' r ARCHIBALD ALEXANDER. €| I SERMONS O N SOME OF THE FIRST PRINCIPLES AND DOCTRINES O F TRUE RELIGION, By Nathanael Emmons, d. d< Paftor of the Church in Framklin, Maffachufdts. PUBLISHED ACCORDING TO ACT OF CONGRESS. PRINTED AT WRENTHAM, MASSACHUSETTS, 5y NATHANIEL and BENJAMIN HEATON; xxxxx 1800, CONTENTS, SERMON I. On the Being and PerfeQions of God. HCBR-EWS III. 4. Jfor every kottfe is huild^d hy fome man ; hut he that built all things is God. P^S'^ 9 SERMON II. The plenary Infpiration of the Scriptures. II Pfcr£R I. 2t. For the prophecy came not in old time by the ivill of man : hut holy men of God /pake as they were moved by the Holy Ghojl. 33 S E R M O N III. The effenlial and immutable difference be- tween Right and Wrong. Isaiah v. 20. Wo unto them that call evil good, md good evil ; that put darknefsfor light, and light for dark- nefs ; that put bitter for fvaat^ and fweU for bitter f 61 iy CONTENTS. SERMON IV. On the Do6lrine of the Trinity. I John v. 7. for then are three that bear record in heaven, the Father, the Word, and the Holy Ghojl : and ihefe three are one, 8^ SERMON V. AfFe6lions cfTential to the moral Perfe£l|on of the Deity. 109 I John iv. 8. For God is love, SERMON VI. The Glory of God illuftrated. Exodus xxxiii. 18, 19. And he /aid, I befeech thee, Jliew 7ne thy glory. And he Jaid, I will make all my goodnefs fafs before thee. 123 SERMON VII. The Teftimony of Chrift to his own Divinity. John x. 33. Becaufe that thou^ being a man^ makejl thyfelJGod, 154 CONTENTS. v SERMON VIII. On Confcience. . Acts xxiv. i6. jind herein do I exercife myfelf to have always a confcience void of offence toward God and to- wardmen, 175 -ii^S E R M O N IX. V Man's A6livity and Dependence illuflratcd and reconciled. Philippians II. 12, 13. Work ont your ownfahation with fear and trem- bling. For it is God which worketh inyou^ both tQ will and to do of his good pleafure, 201 SERMON X. The fame Subjed continued. Philippians ii. 12, 13. Work out yoicr ownfahation with fear and trem- bling. For it is God which worketh inyoit) both to will and to do of his good pleafire. 223 Vi C O N T E N T 9. SERMON XI. Love the Eflence of Obedience. Romans xiii. 10. Therefore love is the Julfilling of the law, 549 SERMON XII. The primitive Re6iitude of Adam. ECCLESIASTES VII. 29. Lo, this only have I founds that God hath made mm upright. 875 SERMON XIII. On Original Sin. Romans v. 19. By one maris difohedience many were madejinners. 2 97 SERMON XIV. The Nature, Extent, and Influence of the mor- al Depravity of Sinners. Romans viii. 7, 8. tecaufe the carnal mind is enmity againjl God : /or it is notfuhjeB to the law 0/ God, neither indeed vcan he. So then they that are in the flejh can- not pkafe God. 325 fc 5 N T E N T S. .vii SERMON XV. bn the fpecial and irrefiftible Grace of God ill the Converfion of Sinners. iPsALM ex. 3. Thy people Jliail he willing in the da^ of thy power. 35 i SERMON XVI. The divine ConduQ, in the Reprobation of incorrigible Sinners, both illuftrated and juftifiedi Exodus ix. 16. in very deed for this caufe have Iraifed thee up. 379 SERMON XVII. On the Unpardonable Sin. I John v. 16. There is a Jin unto death, 407 S I: R M O N XVIII. The true Charafter of good Men delineated. Romans vu. 18. For to will isprefent with me ; but how to perform that which is good^ I find not, 431 via C 6 N T E N t 1 f SERMON XIX. The fame Subje6l continued. . Romans vii. i8. For k) will is prefeiit with me ; hut how to per- form that which is goad, I Jind not. 457 SERMON XX. The proper Defigri and Energy of Prayer. Genesis xxxii. 28. For as a prince hajl thou pozver with God and with men, and haft prevailed. 485 ERRATA. Page lo. line 13. after the word itnproi>emcnt infcrt the ■wotAs by mert chance. P. 46. 1. 8. for authorative read authoratati-ve. P. 129. 1. 6. ht lays r. Liy. On fame p. 1. 13. from the bottom, for ivlin r. -where. P. 158. 1. a. fcom the bottom, for appeared r. appro-ved. P. 171. I. lO. for adopted r. adap- ted. P. 194. 1. a. for man r. men. P. 376. 1. lo. from UlS bottom for dajs n dtty. P. J02. 1. 5. from th« botteip, for at x. and. SERMON I. On the Being and Perfections of God. Hebrews hi. 4. For every hoiife is luilded ly Jomt man ; hut he that built all things is God» XT is not the intention of the Apoftle, in thefe words, to prove the exiftence of the Deity; but only to fuggeft the moft eafy and proper way o^tttaining the certain knowledge, of this great and fundamental truth. And taking his words ii> this view, they naturally introduce the objed of the following difcourfe, which is to exhibit the evi- dence of the being and pcrfe^lions of God. Agree- bly, therefore, to the fpirit of the text, and the de- fign propofed, it may be proper to proceed gradu- ally, and obferve, B I. This 10 ' S E R M O N I. I. This world 7night have had a beginning. There is nothing abfard in this fuppofition. We can ea- fily conceive, that there was a time when the heav- ens and earth did not exifl ; and of confequence, that there was a time when they firft came into ex- igence. The fafliion of this world paffes away, and mutability is ftamped upon every ©bjeft with which we are acquainted. The winds, and clouds, and feas, and the whole material fyftem, are in con- tinual motion. The varying feafons are conftantly varying the face of the earth, and giving new forms and appearances to all the objefls around us. One generation of mankind follows another; and whilft one is coming on, another is going off the ftage of life. The numerous fpecies of animals come and go, in a manner equally regular and rapid. The- fruits of the earih fpontaneoufly and fucceffively fpring up, come to maturity, flourifii, fade, and die. Such are the continual changes and revolu- tions, which are brought about by the laws of na- ture. And befides thefe, there are many others, which arife from human power and art. We wmi by experience, that we have a transforming influ- ence over all material objeBs, and are able to change their modes and forms, at our pleafure. We can turn not only forelts into fields j but mountains into plains. We can give form and figure, and polifh, not only to wood, and ftone, and filver, and gold; but even to pearls and diamonds. No ma- terial objefthas ever been found, but what could" be SERMON I. 11 be formed and fafhioned, by human power and fldll. Now, if the world exifted of necejfity^ it would be abfolutely immutable or incapable of change. Nei- ther the laws of nature, nor the powers of man, could make the lead impreflion upon it, nor pro- duce the leaft motion or variation in it. Whatever necelTarily exifts, mud necefl'arily exift the fame. For that neceflity, which is the ground of its exiji- ence, muft be equally and perpetually the ground of all its modes and forms of exiftence. Since the world, therefore, does not neceffarily exift in any certain mode or form, it might not have exifted iiv any mode or form ivhatevcr. And if it might not have exifted at all ; then we can eafily conceivej that it might have had a beginning of exiftence, in fome diftant period of pa§ duration. II. If this world might have begun to exift, then it mght have had a caufe of its exiftence. Upon this principle, the Apoftle fuppofes, that " every houfe is builded by fome man," or owes its exiftence to fome caufe. And this mode of reafoning from the £j&ci to the cazcfe, is perfe6tly agreeable to common flwfe. As foon as children begin to reafon, they fpontaneoufly reafon from the effeB: to the caufe; or from a thing's beginning to exift to the caufe of its exifting. When they fee any thing move ; they imagine there is fome caufe of its moving. When they fee any thing in motion ftop ; they conclude there js fome caufe of its ftopping. When they fee any thing broken ; they naturally inquire, who broke 12 SERMON I. broke it ? When they find any thing out of its ufual or proper place ; they are prone to afk. Who put it there ? Indeed, whenever they obferve any thing new or uncommon, they never fail to afcribe fuch a vifible effoft to Ibme vifible or invifible caufe. Nor is this mode of reafoning peculiar to children; for all perfons, of every age and capacity, always reafon in the fame manner, unlefs their minds have been previoufly perverted, by long and habitual fophif- try. Every man afcribes the motion of the winds, the flying of the clouds, the falling of rain, and the growing of grafs, to fome known or unknown caufe. Though men in the bufy fcenes of life, fpend very little time or thought in tracing particular effe6ls to particular caufes; yet they as clearly perceive, that every particular efFc6t may have a particular caufe, as the moft learned an^i deep-thinking phi- lofopher. It is extremely difficult for any man to help reafoning from the eifefct to the caufe. Should the greateft fceptic travel two or three hundred miles into a wild wildernefs, and. there difcover a VQ.xy ancient ?iw^ degant houfe ; he would inftaya- taneoufly draw the conclufion, in his own mind, thiit that houfe was built by fome man. In fhort, we intuitively perceive, that whatever begins to exift, may have a caufe of its exiftence. If the world, there- fore, might have had a beginning, it is eafy and nat- ural to conceive, that it might have had a caufe III. If the world might have had a caiife, then it Kihjl have had a caufe. Some feem to fcruple, wheth- er S E R M O N I. 13 er this can be fairly made out, by ftri6l and proper reafoning. Lord Kaimes and Mr. Hume deny, that it implies any abfurdity to fuppofe, that a thing may begin to exift without a caufe. And hence they conclude it is impoflible to prove, that every thing, which begins to exift, miift have a caiifc. Mr, Hume fays, a caufe is nothing more than an antecedent to a confequent; and an effe6l is nothing more than a confeqicent of an antecedent. But this reprefentation of caufe and efFe6l is contrary to common fenfe. When a number of men walk in proceffion, they bear the relation of antecedent and confequentto each other, but not the relation of caufe and ef- fe6l. The motion of thofe who walk before, is no caufe of the motion of thofe who walk behiid ; or in other words, the antecedents do not bear ibe re- lation of cai'fe to the confequents ; nor the confe- quents bear the relation of effeti to the antecedents. The idea of caule and efFe61: always carries fome- thing more in it, than the bare perception of ante- cedent and conjfqiient. . This we know from out own experience. The operation of our own m.ii ds gives us a clear and diftinft perception of caufe and ef- fe6t. When we walk, we are confcious of a pow- er to produce motion. The exercife of this power gives us the perception of saitfe^ and the motion, whicli flows from it, gives us the perception not only of a confquenf, but of an eJfeH. Our idea of caufe and efFeft is as clear and diflinS, as our idea of 14 S E R M O N I. of heat and cold ; and is as truly corrcfpondent to an original imprefifion. This being eftablilhed, the way is prepared to fliow, that if the world 7mghi have had a caufe, it muji have had a caufe. Whatever we can conceive to be capable of ex- ifting,^^ a caufe, we can as clearly conceive to be incapable of exifting, without a caufe. For, that which renders any thing capable of exifting, by a caufe^ ren- ders it equally incapable of exifting, without a caufe* Thus, if the nature of a certain whe^l render it ca- pable of being moved, by a caufe ; then that fame na- ture renders it incapable of moving, without a caufe. Or, if the nature of a certain wheel render it capable of moving, without a caife; then that fame nature ren- ders it incapable of being moved, by a caufe. Suppofc tliere are two wheels, the one large and the other fmall. Suppofe it is the nature of the large wheel to fland ftill of itfelf ; bat the nature of the fmall wheel to move of itfelf. Here it is eafy to fee, that mo- tion in one of thefe wheels may be owing to a caufe^ but not in the other. The large wheel, whofe na- ture it is to ftand ft:ill of itfelf, may be moved by a caife. For, if a proper power be applied to it, mo- tion will inftantly follow; and if that power be withdrawn, motion will inftantly ccafe. But the ' linall wheel, whofe nature it is to move of itfelf, cannot be moved by a caufe. For if any power what- ever be appHed to it, the motion will be the fame;* and * That isj if it moves as full as pofiible, -which is fuppofed. S £ R M O N L 15 and of confequence, the power applied will pro- duce no effeU, and be no cmtfe. If this reafoning be juft, then whatever we can conceive to be capable of being an effc^li mvfi have been an effcEl ; or what- ever we can conceive to be capable of having 2^cmifo of its exiftence, mvji have had a caufe of its exift- ence. If we can only conceive, therefore, that the world in which we live, and the objefts with which we are furrounded, are capable of having had a caufi of their exiftence ; then we can as clearly conceive^ that it was abfolutely impoflible for them to have come into exiftence, without a caufe. But Mr. Hume does not pretend to deny, that the world is capable of having had a caufe. And if this be true, then it is certain to a demonjlration, that there was feme caife which aftuaily produced it. That is demonftrably falfe, which cannot be conceived to be true ; and that is demonftrably true, which cannot he conceived to be falfe. It is demonftrably falfe, that a body can move north and fouth at the fame time ; for it is not in the power of the mind to conceive^ that a body is moving north, while it is moving fouth. It is demonftrably true, that two and two are equal to four; for it is not in the pow- er of the mind to conceive, that two and two (hould be more, or lefs than four. It is demonftrably true, that all the parts are equal to the whole; for it is not in the power of the mind to conceive^ that all the parts fliould be more, or X^h than the whole. And iS SERMON!. And in the fame manner it is demonftrably true, that the world mujl have had a caufe of its exiftence. We can clearly conceive, that the world is capable of having had a caufe of its exiftence ; and therefore we cannot conceive, that it was capable of coming in- to exiftence, without a caufe. The pojfihility of its having had diCaufe, dchroys the pnjfibility of its hav- ing come into exiftence, without acantfe; juftas the pojjibility of a body's moving one way at once, de- ftroys the poffibility of its moving two ways at once. Had Hume and Kaimes properly confultedthe op- eration of their own minds upon this fubjeft, we prefume they never would have granted, that it was pffjihk for the world to have come into exiftenccj by a caufe; and yet afferted, that it was pojfibk it might have come into exiitence, without a caufe. By grant- ing i\\Q- pnjfibility of the world's coming into exift- ence, by a caufe, they have virtually granted, that it was abfolutcly impojfible it fhould have come into exiftence, without a caufe. The bare poffibility of the world's beginning to exift, amounts to a demon- stration, that it did begin to exift. And the bare poflTibility of its beginning to exift, by a caufe, amounts to a demon ft ration, that there was fome caife of its beginning to exift. IV. The Caufe which produced this world, muft be equal to the effeft produced. No caufe can pro- duce an efFed fuperior to itfelf. This is no lefs impoflible, than that an effeftlhould exift, without a caufe. S E R M O N I. 17 caufe. For juft fo far as an efFe6l furpafles the caufe, it ceafes to be an effe6t, and exifts of itfelf. To fuppofe, therefore, that the world owes its ex- iftence to any caufe inferior to itfelf, involves the fame abfurdity as to fuppofe, that it began to exift, without a caufe. It requires a greater caufe to pro- duce a great, than a fmall efFe6l. This we know by our own experience. We can produce fmall efFe6ls. We are able to move or new-modify fome thing* around us ; but we cannot give exiftence to the fmalleft atom. To produce fomething out of noth- ing requires a far greater caufe, than it does merely to move, or new-modify things which already exift. Hence the chara6ler and perfedions of the firft and fupreme Caufe, may be fairly argued from the things which he hath made. Here, then, I would obferve, 1. The Creator of all things muft be poffefled of almighty power. This is the firft attribute of the firft Caufe, which his great and marvellous works imprefs upon the mind. In furveying the works of creation, their greatnefs conftrains us to con- clude, that no lefs than Almighty power could bring them out of nothing into being. It is true, our m« agination is here apt to get the ftart of our reafon^ and we are ready to apprehend, that the power of preferving^ is greater than the power of creating the world. Prefervivg power feems to admit of differ- ent degrees of effort, in proportion to the different ^ degree^ 18 SERMON I. degrees of mognihde in the objefts preferred. It feems to require ^. greater effort in the Supreme Being to fiipport a mountain, than a mole-hill j or to fupport the ponderous earth, than the light and flying clouds. But this'is altogether owing to a delufive imagina- tion. In the eye of reafon, whatever the Supreme Power can do, he can do with equal eafe. It re- quires no more effort in the great firft Caufe, to fup- port and preferve the world, than k did to call it into exiftence at firfl:. He /pake, and it uas dene : he commanded, and it Jloadfajl. This facility of his op- eration difplays the greatnefs of his power, in the, produQion of the world. He, who produced an Angel as eafily as a man ; a Man as eafily as a worm; and a World as eafily as an atom, muft be a Being of unbounded power. His power of creating fur- pafTes the powers of all dependent beings. For, were all their powers united, they could not create a fly, nor a worm, nor produce the leaft particle of matter. We cannot conceive of any power great- er, than that which can give exiftence, or produce fomething out of nothing. The Being, therefore, who created this world, muft be able to do every thing, which lies within the limits of poffibility. By creating one world, he; has difplayed a power fuffi- cient to create as many worlds, as fpace itfelf can contain. And, therefore, if we may judge of the Caufe by the efFe6>, we may fafely conclude, that the firft and fupreme Caufe of all things is necefta- rily Omnipotent. 2. The S E R M O N I. 19 2. The Author and Fraraer of the world muft be fupremely wife and intelligent. Mankind have al- ways admired the beauty of the world. The Greeks, that learned and refined nation, called it beauty in the abilraQ;. Uniformity amidft variety appears through every part of creation. The motions and revolutions of the heavenly bodies are uniform, though extremely various. There is uniformity amidft variety in every fpecies of grain, of grafs, of flowers, of trees and of animals. There is a great uniformity among the niany millions of man- kind, yet an almofl infinite variety. The human body is a raoft curious piece of machinery. Its va,- rioijs pairtsare not only well proportioned, but nice- ly conftru6led and fituated, to anfwer their varioua purpofes. The feet are admirably fitted for walk-, ing, the hands for laboring, the eyes for feeing, the ears for hearing, and the mouth for both feeding and fpeaking. Indeed, not only the hunian frame, but the whols creation, appears to be made for ufe. All the luminaries of heaven ferve many and im- portant purpofes. They not only afford light to the earth, but divide time into days, months, and years, and a happy variety of feafons. Air and earth, fire and water, are all neceffary to fupport and preferve the lives of men, of animals, and ve- getables. The feas which divide, at the fame time, unite the numerous nations of the earth. The low- er fpecies of animals appear to be made for the fervice so SERMON L fervice of the higher ; the higher and lower fpe- eies appear to be made for the fervice of man ; and man, a rational and noble creature, appears to be made for the fervice of his Maker. Such variety, uniformity, regularity, and intelligence in the effe£l, clearly demonftrate intelligence and wif- dom in the Caufe. The world bears ftronger marks of the defign of the Creator, than a clock, or watch, or any other curious machine, bears of the ingenuity of the artificer. Indeed, it is eafier to conceive, that houfes (hould be framed ; that cities fhould be built; and all the arts and fciences carried to the higheft pitch of improvement ; than that this beau, tiful, regular, and ufeful world fhould have been framed by any other caufe, than a wife and intel- ligent Being, who revolved and adjufted, in his own mind, every part of it, before he called it into ex- iftence. When we furvey the order, ufefulnefs, and intelligence of the things that are made, we as clearly fee and underftand the manifold zuifdom, as the eternal power of the Godhead. 3. The Builder and Upholder of the world muft be every where prefent. It Is the nature of all created beings and obje6ls, to be conftantly and abfolutely dependent upon their Creator. But if he conftantly upholds all his creatures and all his works, then he muft be con- ftantly prefent in every part of his wide creation. We cannot conceive, that any caufe can operate where SERMON I. 21 where it does not exift; and of courfe, we cannot conceive, that the Creator and Preferver of the world fhould exert his power beyond the limits of his prefence. But it is certain, that his preferving and governing power extends to every creature and every objeft, whether great or fmall, through eve* ry part of the created univerfe ; and therefore it is equally certain, that his prefence conftantly fills and furrounds the whole creation. And this gives us the higheft poffible idea of the immenfuy of the divine prefence. 4. The Maker and Governor of the world muft be a Being of boundlefs knowledge. He muft neceffarily know himfelf, and be intu- itively acquainted with all his natural and moral perfeftions. And by knowing thefe, he muft ne- ceffarily know all pojfibks ; that is, all things which lie within the limits of omnipotence to produce. This is that knowledge, which conftitutes one of the effential attributes of the great firft Caufe. And befides this, he muft neceffarily have the knowl- «dge of his own purpofes and defigns, which is pro- perly termed fore-knowledge. For, by knowing his own decrees, he neceffarily knows all aUuals ; that is, all things that ever will exift. Hence it appears, that his underftanding is infinite, and his knowledge boundlefs. His great and capacious mind compre- hends, at one view, all things paft, prefent, and to come. And more than this, cannot be known. 5. The 22 S E R M O N I. 5. The firft, fupreme, and intelligent Caufe of all things mall be Eternal. To fuppofe the firfl Caufc had a caufe oF his exifteace, is to fuppofe there was a caufe before the firfl Caufe. Or to fuppofe he was the caufe of his own exiflence, is to fuppofe that he exifted and operated, before he did exift. Or to fuppofe that he came into exiftence without any caufe, is to fuppofe what has been proved to be impoffible. Hence we are conftrained to fup- pofe, that there is fomething in his nature, which renders his exiftence abfolutely neceffary and eternal. And though we cannot explain the ne- ceflity and eternity of the divine exiftence ; yet this is no real objedion againft it, becaufe it is rea- fonable to fuppofe, the great Creator fliould ex- ift in a manner, which furpaffes the comprehen- fion of all his creatures. 6. The Framer of our bodies and the Father of our fpirits muft be a Being of moral reO-itude. He hath engraven the evidence of this upon the minds of all intelligent creatures. For, when he made them, " he bent them to the right ;" or gave them a capacity of difcerning the moral beauty or deformity of every moral agent. But can we fuppofe, the Creator would furnifli his creatures with a fac- ulty, by which they could difcover his own moral eharaCler, unlefs he knew himfelf to be poffefTed of perfe6l reclitude and fpotlefs purity ? For, if be were not of fuch a chara6ler, his creatures whom he SERMON I. 23 he endued with moral powers would be capable of difcovering it; and whenever they fhould difcover it, they would be under moral obligation to hate and deleft the Author of their exiftence. Hence the moral facuhy in man carries in it a clear dem- onftration of the moral re6litude of his Maker. Befides, the whole world bears innumerable marks of the divine goodnefs. It is every way adapted to fatisfy the reafonable defires of all reafonable creatures. And the more the works of God have been explored, by the moft inquifitive and difccrn- ing minds, the more of his goodnefs, as well as of his wifdom, has been difcovered. All the works of creation and providence have fuch a natural and di- reft tendency to promote the holinefs and happi- nefs of mankind, that, notwithftanding the preva- lence of natural and moral evil, there is abundant reafon to conclude that he, who built all things, is Good. And it is well known, that goodnefs is the fum and comprehenfion of all moral excellence. Thus it appears, by the moft natural and conclufive mode of reafoning, that there muft be a firft and fu- preme Caufe of all things, who is pofTefted of every natural and moral perfcftion. It now remains to make a few dedu6lions from the fubjeft. 1. If it be true, that the vifible world difplays the being and perfeflions of the Deity; then all, who reafon themfelves into atheifm, are guilty of extreme folly. Thofe, vho affume the name of A- theifts, »^ S E R M O N L theifts, generally profefs to be mafters of fuperior knowledge and penetration, and affe6l to defpife the reft of mankind, as weak, ignorant, fuperfti- tious creatures. But if the world in which we livej ^nd all the objefts which come to our view, bear clear and obvious marks of the fuprerae power, wifdom, and goodnefs of their Author; then the imputation of folly and weaknefs muft rebound up- on thofe, who, in defiance of reafon and common lenfe, deny the being and perfeftions of the firft and fupreme Caufe, who hath imprefled his own great and amiable chara6ler upon all his works. Profeffingthemfelves to be wife, they become fools, and expofe their folly to all men, who make a prop- er ufe of their rational powers. It requires much learned labor in any of mankind, to become Athe- ifts in rpeculation. They muft ftifle the plain die- tates of reafon and the common feelings of human- ity, by deep and fubtil fophiftry, before they can renounce the idea of the neceffary connexion be- tween caufe and effe6l, which is the laft ftep in the road to Atheifm. But when they have taken this ftep, they have leaped over all the principles of fair reafoning, and put it out of their own power to prove the exiftence of any other intelligent being, befide themfelves. For, if it be once allowed, that any thing can begin to exift, and confequently continue to exift, without a caufe ; then the a£lions of men are no evidence of their intellcHiial powers. And the Atheift, S E R M O N I. 25 Atheift, who makes this conceffion, has no princi- ple left, upon which he can juftly conclude, that there is any being in the univerfe, except himfelf, who poffcfles the leaft degree of perception or intelligence. He, therefore, who fays and believes that there is no God ; muft, in order to be confif- tent, fay and believe, that there are no men. But is it not extreme folly in any man to fay and be- lieve, that all mankind are fools, but himfelf? Such fliame muft be the promotion of learned and volun- tary fools. It behoves thofe, therefore, who are leaning towards Atheifm, and laboring to reafon themfelves into the difbelief and denial of the De- ity, to turn from their dangerous folly, and employ their noble powers to the better purpofe of purfuing the chief end of man, which is to glorify God, and enjoy him for ever. 2. If there be a being of fupreme power and in- telligence, who is the Creator and Proprietor of the world; then there is great reafon to think, that he will difpofe of all things to his own glory. The fame motive, which led him to create, will necefla- rily lead him to govern all his creatures and all their aftions. His own glory muft have been his higheft motive in creating the world, and therefore muft be his fupreme end in governing every crea- ture, and direfting every event. When a man has built a neat and convenient hbufe, we naturally cxpea, that he will convert it to his own ufe, or dif- D , pofc 26 S E R M ONI. pofe of it according to his own pleafure. So we may reafonably expeB, that He, who built all things, will dirpofe of all things after the counfel of his own will. If there be a God, we may rely upon it, that he will difpofe of us and of all our in- terefts, for time and eternity, to his own glory. 3, If there be a Being, who hath made us, and who will abfolutely difpofe of us; then it is very defir- able to receive a Revelation of his will. We are very deeply interefted in the purpofes of his pleaf- ure concerning us, and therefore have great reafon to defire the knowledge of our prefent duty, and of our future and final deftination. If we are to pafs through different dates of exiftence, and if one ftate is to be preparatory to another ; then it is very de- firable to be made acquainted with the various Hates through which we have to pafs, and the vari- ous preparations which are neceflary to fit us for a happy tranfition from one ftate to another, until we reach the laft, in which we are to take up ourever- lafting refidence. To live in God's world, and un- der his fupreme difpofal, without any intimations of his mind and will, muft be ex;;remely painful to creatures, who are capable of looking forward, and anticipating their future and final condition. This has been found to be true, by the unhappy experi- ence of thofe, who have been deprived of the Ora- cles of God, Socrates, one of the wifcfl and befl of the Heathens, felt and lamented the want of di- vine SERMON I. 27 vine Revelation ; and at the fame time exprelTed his hope, that the kind Parent of all would, in fome future period, indulge his reafonable creatures with fuch a defirable and important blefling. The bare light of nature difcovers only the fupremacy of the Creator, and the dependence of creatures. And this light leaves them in the moft deplorable darknefs. What perfon of common prudence, would be willing to launch into the mighty ocean, with- out knowing whither the mafter of the fliip de- figned to ftear his courfe ? But it would be of far lefs importance to the paffenger in the (hip, to knov/ the defigns of the mafter ; than it is to man- kind to know the defigns of their Creator. For the mafter of the fhip could only tranfport the paf- fenger to fome remote part of this world, and there leave him for a time ; but the great Creator can convey his rational creatures to a diftant world, and there fix them for eternity. Every human creature, therefore, who feels the importance of his own ex- iftence,muftdefire fome better information concern- ing his future and eternal ftate, than he can poffi- bly derive from the bare light of nature. This fliows the ftupidity and abfurdity of thofe, who de- ny the infpiration and authority of the facred Scrip- tures, merely becaufe they cannot fee any need of a divine Revelation. 4. If there be a God, who is pofTeffed of every natural and moral perfection, then it is fruitlefs for thofa 28 SERMON I. tliofe, who believe and acknowledge his exiftence, to deny the divinity of the Scriptures, in order to get rid of their difagreeable dodrines. No man would wifh to difbelieve and difcard the holy Scrip- tures, if they contained nothing difagreeable to his heart. But many, who read the facred Oracles, find they contain very difagreeable fentiments, •which they wifh to be at liberty to reje6l. And they are ready to imagine, that if they can only bring themfelves to difbelieve the divine authority of the fcriptures, they fhall then be at full liberty to difbelieve all the difagreeable dodrines, which they teach and inculcate. But this is a very great miftake. For, if they will only look into the Book of Nature, they will there find many of the fame difagreeable truths, which are written in the Book of revelation. If the creation of the world be not a cunningly devifed fable, but the produtlion of an infinitely powerful, wife, and benevolent Being ; then all who acknowledge his exiftence and attri- butes, are ftill obliged to believe a number of fenti- ments, which are no lefs difagreeable to the corrupt heart, than any that can be found in the Scriptures of truth. In particular, They are obliged to believe the doftrine of di- vine decrees. If the Author of nature be a Be- ing of perfeftwifdom, he muft have formed all his purpofes from eternity. He could not have begun to operate, in a fingle inftance, before he had deter- mined SERMON I. 29 tnined the nature, number, duration, and end, of all his works. And by determining all his own con- duft, he muft have neceffarily determined the con- du6l and charafter, and final ftate of alibis intelli- gent and accountable creatures. The doftrine of decrees, in its largeft extent, neceflarily refults from the being and perfe6lions of God. Hence all, who acknowledge themfelves to be the creatures of God, are conftrained to believe, that he hath decreed every thing refpefting them, through every period of their exiftence. Again, If there be a God, who governs all things in per- feft re6litude ; then it muft be the duty of every in- telligent creature, to yield unconditional fuhmijfwn to his will. The will of the creature ought always to bow to the will of the Creator. Not one of the creatures of God has a right to fay unto him. What doeft thou ? Unreferved fubmiffion is a duty, which grows out of abfolute dependence. And fince all men, without exception, are entirely dependent upon God, they are under indifpenfable obligation to fubmit to him in all things, without the leaft mur- mur or complaint. If we acknowledge the exift- ence of God, we muft, in order to be confiftent, cordially refign all our interefts, for time and eter nity, to his liipreme difpofal. Once more, All, who believe the exiftence and moral re6i- tude of the Deity, are obliged to believe the doc- trine of future rewards and punifhments. A Be- 30 S E R M O N I. ing, who loves righteoufnefs and hates iniquity, cannot look upon the condu6l of free, moral agents, with an eye of indifference. He mud be either pleafed or difpleafed with all their moral condu6l. If they aft agreeably to that moral faculty, which he hath implanted in their breads, they will meet with his approbation; but if they violate the dic- tates of confcience, and do thofe things, which they know to be wrong, they will incur his juft difpleafure. The moral re6litude of the Supreme Being lays mankind under moral obligation to obey him; and at the fame time, gives them juft ground to expeB, that he will finally call them to an ac- count for all their a6lions, and treat them accord- ing to their refpe6live characters, by rewarding the righteous, and punifliing the wicked. Thefe, and many other difagreeable truths necef- farily refult from the elTential perfe6lions of the great Creator ; and, therefore, it is of no avail to deny the truth and divinity of the Scriptures, in or- der to get clear from the hard fayings and difagree- able do6lrines of Chrifl and his Apoftles. No man, under the light of the gofpel, can really believe the exiftcnce, and love the charafterof God, and yet difbelieve and rejeB: the doQrines of divine reve^ lation. 5. If there be a God, then all his reafonabl^ creatures are bound to be religious. The natural and moral attributes of the Deity are the primary ground SERMON I. 3* ground of all religious duties and afFeQions. And fo long as God continues to poffefs fupreme pow- er, wifdom, and goodnefs, thefe great and amiable attributes will lay all mankind under indifpenfable obligations to love, revere, obey and worfhip their Creator. Our capacity to know God obliges us to glorify him as God. And hence we muft ceafe to be reafonable creatures, before we can ceafe to be under obligation to adore and worfhip Him, in whom we live, and move, and have our being. O come, then, let us worfhip and bow down; let us kneel before the Lord our Maker: and give un- to him the glory, which his great and amiable char- after deferves. Amen. SERMON 11. The plenary Infpiration of the Scriptures. II Peter i, 21. For the prophecy came not in old time ly the -will of mam but holy men of Godjpake as they were moved by the Holy Ghojl, OOME able writers in favor of divine rev- elation, have ventured to compound the mat- ter with Infidels, and given up the infpiration of fome parts of Scripture, for the fake of maintaining the infpiration of the reft. This looks like carry- ing candor and condefcenfion too far, and betray- ing the caufe, which they mean to defend. It is not to be expe6led, that Unbelievers will be fatif- iied with their partial conceffions ; but will con- tinue their demands, until they allow them to place E the 54 SERMON II. the whole Bible upon a level with the writings of uninfpired men. There feems, however, to be no occafion for the leaft yielding on the part of Be- lievers, 'if they can only make k appear, that fo long as the facred Penmen were employed in writing the books of the Old and New Teftaraent, they were conftantly moved and guided by the Ho- ly Ghoft. And this, it muft be allowed, is expreff- ly aflerted in the words of our text. " For the prophecy came not in old time by the will of man : but holy men of God fpake zs they were moved by the Holy Ghoft.'* It appeals from the prece- ding verfes, that the Apoftle is here fpeaking of Scripture in general; and therefore his real mean- ing muft be, that the Holy Ghoft was the fupreme Agent, and holy men were but mere inftruments, in writing the Word of God. Agreeably to this conftruQion of the text, it will be the bufinefs of the enfuing difcourfe to make it appear, That the book, which we emphatically call the Bible, was written by the infpiration of fuggeftion. I fliall, firft, explain the meaning of this general propofition ; and, then, ofFer feveral confiderations to eftablifii the truth of it. Let us, in the firft place, inquire what is to be underftoodby the infpiration of fuggeftion. Some fuppofe, there are three kinds of infpiration ; which they diftinguifti from each other, by calling the firft, the infpiration of 3uperintendency; the fecond,the infpiration S E R M O N II. 3| infpiration of Elevation ; and the third, the infpi- ration of Suggeftion. The infpiration of Superintendency is fuppofed to be fuch a divine control over the facred Pen- men, as left all their rational powers in their nat- ural ftate : butyetconftantly preferved them from writing any thing falfe orabfurd. The infpiration of Elevation is fuppofed to be a certain divine impulfe upon the minds of the fa- cred Writers, which warmed their imaginations, and raifed all their natural faculties to an unufual degree of vigor and aftivity. And there can be no doubt but the infpiration of Suggeftion took place, " when the natural fac- ulties of the facred Penmen were fuperfeded, and God fpake direftly to their minds, making fuch difcoveries to them, as they could not have other- wife obtained, and di6lating the very words in which fuch difcoveries were to be communicated." It was this laft and higheft kind of infpiration, which, we fuppofe, God was pleafed to afford thofe holy men, whom he employed in writing the books of the Old and New Teftament. He not only di- re6led them to write, but, at the fame t\m(t, fuggejled what to write j fo that according to the literal fenfc of the the text, they wrote exaftly as they were moved by the Holy Ghoft. Now, the truth of this obfervation will appear, if we confidcr, 1. It gS SERMON II. 1. It was neceffary, that the facred Penmen fhould be confciom of divine infpi ration, all the while they were writing. It was not fufficient for them barely to know, that they began to write under the influence of the Spirit; but it was equally neceffary for them to know, how long the Spirit continued to move upon their minds. For nothing fliort of a conflant realizing fenfe of his motion and direction, could give them full affui-ance, that what they wrote was the infallible word of God, which they might honeftly prefent to the world, under the fanQion of divine authority. It muft be fuppofed, therefore, that they were aQually confcious of fomc kind of inspiration, every moment while they were writing. But it is difficult to conceive, how they could be confcious of the infpiration of Superintenden- cy, whi.chfuggefts neither thoughts, nor words. And it is no lefs difficult to conceive, how they could be eonfcious of the infpiration of Elevation, which only affills the natural powers of the mind to operate in \\'\t\r natural way. Whereas it is eafy to conceive, how they could be eonfcious of the infpiration of Suggejlion. For this muft have conftantly and pow- erfully governed all their thoughts and words, juft fo long as it continued to operate. And whatever they wrote under the immediate and fenfible influ- ence of fach a divine impulfe, they might fafely and confidently offer to the world, as a divine revela- tion. Hence it is natural to conclude, that they enjoyed S E R M O K II. 37 enjoyed, and were confcions of enjoying the J%g(fi- in§ influences of the Spirit, all the while they were writing the facred pages. 2. The Supreme Being was as able to afford them the higheji, as the lowejl kind of infpiration. He could as CdifWy fuggejl thoughts and words to their minds, as eithtr fiipcrintend, or elevate their in- telledual faculties. This muft be allowed by thofe, who diftinguifh divine infpiraLion into various kinds. They fuppofe, the Deity always granted the fuggejling influence of the Spirit to the facred Pen- men, whenever they had occafion for fuch aflift- ance ; and can aflign no other reafon for its being fometimes fufpended, but only that it was fometimes unneccflary. This, however, is much eafier to fuppofe, than to prove. For, if the facred Writers flood in conftant need o( fome kind of infpiration, as they allow, how does it appear, that any thing fhortof the infpiration of fuggeftion would afford them fuificient aid ? And fince it is natural to fup- pofe, that they did conflantly need to be guided by the Holy Ghoft, all the while they were writing, it is natural to conclude, that they were conflantly fa- vored with the infpiration of Suggeflion. This leads me to obferve, 3. That the facred Penmen were utterly incapa- ble of writing fuch a book as the Bible, without the conflant guidance of the Holy Ghoft. The pro- fefTed defign of this Book is to afford weak and depraved 38 S E R M O N II. depraved creatures an infallible rule of faith and pra6lice. But even holy men of God were incapa- ble of writing a Book, which fhould anfwer this im- portant purpofe, without being conftantly guided and diOiated by the Holy Ghoft. Mere fuperinten- dency could not afford them fufficient affiftance. This could only preferve them from writing any thing falfe, or abfurd, without imparting the leaft light or ftrength to their intelleftual powers. And fuppofmg, they had written under fuch a divine pro- te6lion J yet iheir writings 7nuji have been totally dellitute of divine inftru6;ion ; and might have been equally deftitute of the common beauties and ex- cellencies of human compofitions. A book may be written without a fingle error or falfehood, and yet be a weak, inaccurate, and contemptible perform- ance. Had it been poffible, therefore, that God fhould have preferved the facred Writers from ev- ery miftake or blunder, without fuggep.ing either thoughts or words to their minds ; yet fuch a fuper- intendency would have left them totally incapable of writing a divine revelation. Nor would they have been able to perform fuch a difficult and im- portant work, had they been further favored with the infpiration of Elevation. It is true, this kind of infpiration might have guarded them, in forac meafure, againft their natural weaknefs and imper- fe6lion, and given them fome real affiftance in their compofitions. A divine elevating influence upon their S E R M O N 11. $5 their minds, might have enabled them to write with peculiar eafe, animation, and fublimity. But fup- podng their writings had poflefled all thefe beauti- ful qualities; yet they would have wanted both di- vine information and divine authority, which alone could have rendered them the real Word of God. Now, if neither theyif^erm^ew^m^, nor the elevating influences of the Spirit, were fufficient to enlightea and direft the facred Penmen in writing the Scrip- tures of truth ; then it undeniably follows, that they ftood in conftant and abfolute need of the infpira- tioH of Suggeftion. No lower nor lefs conftant af- fiftance than this, could enable them to write a book, fo free from error, and fo full of informa- tion, as God defigned the Bible fhould be. It is true, he did not intend the Scriptures Ihould reveal his will upon all religious fubjefts ; nor fo clearly reveal it upon fome fubjeCts, as to prevent all hu- man doubts, miftakes, or difputes. But yet he meant, that the Bible fhould be free from all human errors and imperfe6lions, and contain all the truths, which were neceffary to be revealed, in order to anfwer the purpofes of his providence and grace. And it is eafy to fee, that every fentence, and even every word in fuch a Book as this, was of too much importance to be written by any unajjijiti pen. Hence it is natural to conclude, the Holy Ghoft fuggejled every thought and word to the facred Penmen, all the while they were writing the holy Scriptures. Befidcs, 4, To 40 S E R M O N IL ^ 4. To fuppofe, that they fometimes wrote with^ out the infpiraiion of Suggeftion, is the fame as to fuppofe, that they fometimes wrote without any in- fpiration at all. The diftinguifliing of infpira- iion into three kinds, is a mere human invention ; which has no foundation in fcripture or reafon. And thofe, who make this diftindion, appear to araufe themfelves and others, with words without ideas. The Supreme Being is able both \o Juptr* intend and elevate the minds of men, in the common djfpenfations of providence and grace. Solomon tells us, " The preparations of the heart in man, and the anfwer of the tongue is from the Lord." In the exercifc of fuch a univerfal control over the views, and thoughts, and words of men, God does nothing which is either fupernatural ormirac- alous. . But Inffiiration, in every degree of it, al- ways means fomething which is truly fupernatural and miraculous; and which is eflentially different from both common and fpecial grace. This clearly appears in the cafe of the primitive chriftians. They were the fubjeSls, not of common and fpecial grace only, but of divine Infpiratiort. " For to one was given by the Spirit the word of wifdom : to another, the word of knowledge by the fame fpirit; to another, prophecy, to another, difcerning of fpirits ; to another, divers kinds of tongues, to a- nother, the interpretation of tongues." All thefe fpiritual gifts partook of the nature of infpiration, and S E R M O N II. 41 and were truly miraculous. They were above na- ture, and fuch as the natural powers of the mind could not attain, by any mere common or natural affiftance. But the infpiration of Superintendency and the infpiration of Elevation have nothing fu- pernatural or miraculous in them ; nor can they be diftinguifhed from common and fpecial grace. This may be eafily illuftrated. Common and fpe- ciil grace leave all the intelle6lual faculties of the mind, in their naturaljlate ; and fo does what is call- ed the infpiration of Superintendency. Common and fpecial grace fometimes enliven and invigorate the natural powers of the mind, to a great and un- vfual degree ; and fo does what is called the infpira- tion of Elevation. In fhort, no perfon is able to defcribe, nor even to conceive, of any infoiration,. which is higher than common affiftance, and, yet at the fame time, lower than the infpiration of Suggeji'-^ ion. It is no lefs contrary to reafon to fuppofe, there are three, than to fuppofe, there are thirty kinds of Infpiration. And the di6lates of reafon upon this fubjeft, are confirmed by the didatcs of Scripture, which fpeaks only of one kind of infpira- tion, and reprefents that one kind to be the moving of the Holy Ghoft, or the infpiration of Suggeftion., This, therefore, was the only infpiration, under which the facred Penmen wrote, fo long as they were divinely infpired. And if they were divinely iiifpired, all the while they were writing, then they F all 42 SERMON II. all ihe while enjoyed the fuggtjling influences of the Spirit. But it is generally believed and main- tained, that they were in feme meafare, really in- fpired, all the time they were writing the Books of the Old and New Teftament. And if we allow this to be true, then we muft neceflarily fuppofe, that every book, and every fentence in every book, was written under the plenary inCpiration of Sug- geftion. I may now add, 5. That the facred Penmen profefs to have writ- ten the Scriptures, under the immediate and con- ftant guidance of the Holy Ghofl. The Writers of the Old Teftament tell us, that they faw vifions ; that the Word of the Lord came to them ; and that they were divinely authorized to fan6lion their warnings, their reproofs, and their predi6lions, with a Jhm faith the Lord. By all thefe modes of ex- preflion, they folemnly profefs to have written, not according to their own will, but as they were dire6t- cd and moved by the divine Spirit. And this tef- timony of the Prophets to their own infpiration, is fully confirmed by the united teftimony of the A- poftles. Peter fays, " No prophecy of the Scrip- ture is of any private interpretation. For the prophecy came not in old time by the will of man : but holy men of God fpake as they w^ere moved by the Holy Ghoft." And Paul fays, « All fcripture is given by infpiration of God, and is profitable for doBrinCj for reproof, for correction, for inftruc- tipn SERMON II. 43 tion in righteoufnefs ; that the man of God may be perfeft, throughly furniflied unto all good works." The Apoftle here aflerts, that all fcripture in gene- ral is given by infpiration of God ; and that all parts of fcripture in particular, which are profitable ei- ther for doQrine, or reproof, or corre6lion, or in- ftruBion, are given by the fame infpiration. Thefe parts, taken together, evidently comprize all the hiftory, all the biography, all the poetry, all the prophecy, and all the precepts, promifes, and threat- enings, to be found in the law and the Prophets. This paflage, therefore, teflifies to the immediate infpiration of the whole, and of every part of the Old Teftament writings. And the fame Apoftle gives as ample teftimony to the infpiration of the Writers of the New Teftament. He fpeaks of his own infpiration, with great affurance. " But I cer- tify you, brethren, that the gofpel, which was preached of me, is not after man. For I neither received it of man, neither was I taught it. but by the revelation o^ '^t[\i$ Chrift." In another paffage^ he more fully and exprefsly afterts, that both he and the other Apoftles were favored with the infpi- ration of Suggeftion. " But, as it is written, Eye hath not feen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for th<;m that love him. But God hath rtveakd them to k5 by his Spirit ; — which things alfo we fpeak ; not in the words which man's wifdom teach- cth. 44 SERMON II, eth, but which the Holy Ghojl teacheth." The A- poftle John alfo profeffes to have been divinely taught and dire6led, in writing his Revelations. " The revelation of Jefus Chrift, wl ich God gave unto hira, to (hew unto his lervants thirgs which mull (hortly come to pafs ; and he fent and fignifi- ed it by his angel unto his fervant John : u^ho bare record oiihQ word of God, and of the teftimony of Jefus Chrift} and of all things that he jaw'' Thus the Apoftles and Prophets profefs to have written under the immediate infpiration of God, who dic- tated the matter, manner, and ftyle of their writings. And from this and the other confiderations which have been offered, we have fufficient reafon to be- lieve, that the Bible was written from beginning to end, by the infpira'tion of Suggeftion, But fince this is a very important fubje6l, which claims a fair and full difcuffion ; it may be proper to take particular notice of the mod weighty ob- jeflions, which may be made againft the plenary in^ fpiration of the l\oly Scriptures. 1. It may be (aid, there appears a great diverfity in the manner and ftyle of the facred Penmen, which cannot be eafily reconciled with the fuppo- fnion of their being equally and conftantly guided hy the infpiration of Suggeftion. It is true, indeed, we plainly difcover fome vari- ety in the manner and ftyle of the facred Writers. Ifaiah and Paul, as well as Mofes, David, and Sol- omon, SERMON IT. 45 omon, who were men of education and refinement, write in a more pure and elevated ftyle, than the prophet Amos, who lived among the hevdmen of Tekoa. and the Apoftle Jx')hn, who lived among the fifher-men of Galilee. But this is eafy to he ac- counted for, by only fuppofing, that God di6iated to each facred Penman a manner and ftyle corrcf- ponding to his own peculiar genius, education, and manner of living. Were a parent to di£late a let- ter for a child, would he not di6late it, in a manner and ftyle fomewhat agreeable to the age, genius, and attainments of the child ? And is there not as much reafon, why God fiiould diflate a different manner and ftyle to the different Authors of the Old and New Teftament ; as why he ihould em- ploy fo many men of fuch different degrees of knowledge and refinement, to write the facred Scrip- tures ? We do not difcover, therefore, any greater diverfity in the manner and ftyle of the facred Pen- men, than we might reafonably expe6l to find in cafe, they wrote exa6lly as they were moved by the Holy Ghoft. But, on the other hand, we find a much greater fimilarity in their manner and ftyle, than could be reafonably expelled, on fuppofition of their writ- ing agreeably to their own genius and tafte, with- out the ffggefting influences of the Spirit. That great chriftian philofopher, Robert Boyle, and ma- ny other excellent judges of good compofition, have 46 S E R M O N IL have juflly obferved, that there is not only a fim- plicity, but a fublimity, in the ftyle of Scripture, which cannot be found in any other writings. This is not all. The facred Penmen have a manner, as well as a ftyle, which is peculiar to thcmfelves. They feem to avoid the common modes and forms of uninfpired Writers. They write in the moft free, eafy, and authorative manner. They enter upon their fubje6ls, without any formal introdu8;ion ; they purfue their fubje6lsj without any formal ar^ guments, or difTartations ; and they conclude their fubjeQs, without any formal reflexions, or recapit- ulations. Herein they not only diflPer from others, but agree with one another. And this general fim^ ilarity of manner, as well as ofjf-yk, is a ftronger ev- idence in favor of their plenary infpiration, than any inaccuracy or inelegance of language is againft it. Befides, the manner and ftyle of the facred Writers were of too much importance, to be left to their own unaffifted difcretion and integrity. Will any wife general permit an under officer to deliver his fpecial Orders to the army, without dic- tating the expreffions to be ufed ? Or will any pub- lic body fend an important meftage to any other public body without diftating the words of the mef- fage ? Can it be fuppofed, then, that God would fufFer his imperfe6l, fallible creatures to publifli his will, SERMON II. 47 will, without dilating the manner and ftyle, in which his will fliould be publiflicd ? 2. It may be faid, that the miftakes and contra- di6lions to be found in the Scriptures, plainly re- fute the notion of their being written under the in- fpiration of Suggeftion. To this it may be replied in general, that moft of the fuppofed miftakes and contradiBions to be found in the Scriptures, may be only apparent ; and fo might be fully reconciled or removed, if we were better acquainted with the original languages, in which the facred books were written, and with the cuftoms and manners of the different ages and places, in which the facred Penmen lived. But the direO; and decifive anfwer to this obje6lion is> that it operates with equal force againft every kind of infpiration. This all muft allow, who fuppofe, that there are more kinds of infpiration than one; and who maintain,' that all thofe parts of Scripture, which were not written by the infpiration of Sug- geftion were written either by the infpiration of Su- perintendency, or the infpiration of Elevation, For, fo long as God tCptciaWy fuperintended, or ef- pecially elevated ihe minds of the facred Penmen, he muft have effe6lually preferved them from all 7'eal contradidions and miftakes. Indeed, this ob- jeBion refutes itfelf. For, if nothing fiiort of the infpiration of Suggeftion could have preferved the /acred Writers from falling into real errors, then it 48 SERMON IL it mud be fiippofed that they were conftantly dic- tated by the Holy Ghoft. And if they wrote under this plenary infpiration, then the merely apparent errors to be found in their writings muft be placed to our own ignorance ; and all the real contradic- tions and miftakes muft be imputed to the igno- rance, or inattention, or unfaithful nefs of tranfcri- bers and of tranflators. 3. It may be faid, fince God originally intend- ed, that the Bible (hould be tranfcribed by different hands, and tranflated intodifferent languages, there was no occahon for his/w^^f/^^??^ every thought and word to the facred Penmen; becaufe, after all, their writings muft be fubject to human defefts and imperfc6lions. It is fufficient to obferve here, that every tranf- cripiion and tranflation is commonly more or lefs perfeft, in proportion to the greater or lefs perfec- tion of the original. And fince the Scriptures were defigned to be often tranfcribed and tranflat- ed 3 this made it more necefTary, inftead o^lefs, that they fliould be written, at firft, with peculiar accu- racy and precifion. Men always write with great exaBnefs, when they expe6l their writings will be frequently copied, or tranflated into various lan- guages. The inftru6lions to an Ambaffador at a foreign Court, are ufually written with extraordina- ry care and attention ; becaufe it is naturally ex- peLlecl; that fuch writings will be often tranfcribed and S E R M O N ir. 4p and tranflated. And upon this ground, we may rea- fonably fuppofe, that the divine Spirit di6lated ev- ery thought and word to the facred Penmen, to prevent grofs errors andmiftakes from finally creep- ing into their writings by frequent tranfcriptions and tranflations. 4. It may be faid, that the Apoftle Paul feems to acknowledge, in the feventh chapter of his firft E- piftle to the Corinthians, that he wrote fome things in that chapter, according to his own private opin- ion, without the aid or authority of a plenary infpi- ration. In one verfe he fays, " I fpeak this by per- miffion, and not of commandment." And in another verfe he fays. " To the reft fpeak I, not the Lord." If we underftand thefe expreffions literally^ then we muft fuppofe, that the Apoftle and all the other facred Penmen always wrote under a plenary infpi- ration, only when they gave intimations to the con- trary. If it were proper for one of thefe Writers, then it was proper for all of them, to give notice when they wrote without a plenary infpiration. And if it were proper to give fuch notice in one inftance, then it was proper in every inftance, when they wrote by permiflion,and not of commandment. But we find no fuch notice given, except in the chapter under confideration; and therefore we mayjuft- iy conclude, that all the other parts of Scripture were written by the immediate infpiration of God. But if, in the fecond place, we underftand the G* - Apoftle 50 S E R M O K n. Apoftle as fpeaking ironically in the verfes berorfi' us, then his exprelTions will carry no idea of his writing, without divine aid and authority. And there is fome ground to underftand his words in this fenfe. He was not made a fubje6l of fpecial grace, nor called to be an Apoftle, until fome time after Chrift's afcenfion to heaven. This gave his enemies occafion to infinuate, that he was inferior to the other Apoftles, in point of divine authority. And he knew, that fome of the Corinthians had im- bibed this prejudice againft him; for he fays, " they fought 2i proof of Chrift fpeaking in him." Hence we find in the clofe of this chapter, after he had been fpeaking ironically of his own infpiration, he fays fcrioufly, " I think alfo that I have the Spirit of God." That is, I think I have the fupernatural and fuggefling influences of the Spirit of God, as well as the reft of the Apoffles, whom you acknowl- edge to be divinely infpired. This explains his doubtful expreflfions, and afcertains the divine in- fluence, under which he wrote this chapter, and this and all his other Epiftles. There is, however, a third anfwer to this objec- tion, which appears to be the moft fatisfaBory : and that is this. The Apoftle is here fpeaking upon the fubjeft of marriage; and he intimates, that he has more to fay upon this fubjed, than either the Proph- ets, or Chrift had faid upon it. Accordingly he fays, " I fpeak this by permiflion. aad not of com- maudmerit. S E R M O N II. 51 mandment. To the reft fpeak I, not the Lord." By thefe expreffions, he means to diftinguifli what he faid from what other infpired Teachers had faid, upon the fame fubje6l. And to convince the Corin- thians, that he had not been fpeaking his own pri- vate opinion in reference to them in particular ; but had been delivering, by divine authority, fuch pre- cepts as fliould be univerfally and perpetually bind* ing upon chriftians in general, he makes this explic- it declaration in the feventeenth verfe : " And fo ordain I in all the churches." On the whole, there appears no folid objeflioii againft the plenary infpiration of any part of the facred Scriptures ; but on the other hand, every argument which proves them to be partly^ equally proves them to be altogether-, given by the immedi- ate infpiration of God. IMPROVEMENT. I. IF the Bible contains the very ideas and fen- timents, which were immediately fuggefted to the facred penmen, by the divine Spirit ; then great caution and circumfpeftion ought to be ufed in ex- plaining Scripture, The words of Scripture may not be lightly altered, nor expunged, nor fupplied, norwrefted from their plain and obvious meaning according to the conne6lion in which they ftand. Some have ufed great freedom with the Bible, and treated it with lefs deference, than they would have dared ga SERMON II. dared to treat an antient Greek or Latin author. They have fupplied places, where they imagined ■words were wanting. They have tranfpofed not only words, but fentenCes, paragraphs, and even whole chapters. And all this has commonly been done, to fupport fome favorite error, or to evade fome difagreeable doftrine. The advocates for Arminianifm, Arianifm, Socinianifm, and Univer- falifm, have done great violence to Scripture, in this way. Their fyftems of religion are fo contra- ry to the plain and literal fenfe of the Bible, that they have found themfetves under the difagreeable necefiity of diftorting and disjointing the Scrip- tures, in order to read them into their preconceiv- ed and preadopted fchemes. But there is not, I believe, any efiential or important doftrine of the Bible, which is to be found in fuch dark or doubt- ful texts only, as require a great deal of learning and criticifm to explain. If any fcheme of religious fentiments cannot be difcovered and fupported by plain and intelligible paflages of Scripture, there is great real'on to fufpeft the truth of it. If, for inftcince, no man can determine, that all men will be faved, without reading the New Tellament through repeatedly and critically in the original language, there is great reafon to doubt whether the doftrine of univerfal falvation, is really con- tained in the Bible. The moil important doftrines of the gofpel are fo neceffarily connefted, and fo repeatedly SERMON Ii; ^^ repeatedly and plainly exprefled, in different parts of Scripture, that all men of common knowledge, and of common honefty, may eafily difcover them. And every perfon ought to be very cautious how he adopts any religious fentiments, which feem. to contradift the general current of Scripture, and which cannot be maintained, without denying, or explaining away, the plain and obvious meaning of many paflages in the Bible. 2. If the divine Spirit fuggefted every word and thought to the holy Penmen; then it is not ftrange, that they did not underftand their own writings. Thefe the Apoftle tells us, in our context, they did not underftand. " Of which falvation the proph- ets have enquired and fearched diligently, who prophefied of the grace that fhould come unto you : Searching what or what manner of time the Spirit of Chrift which was in them did fignify, when it teftified before hand the fufferings of Chrift, and the glory that fliould follow. Unto whom it was re- vealed, that not unto themjelves^ but unto us, they did minifter the things which ar-e now reported unto you by them that have preached the gofpel unto you, with the Holy Ghoft fent down from heaven." By this it appears, that the prophets did not under- ftand thofe things, which they wrote under the im- mediate influence and fuggeftion of the Spirit of Chrift. And it is eafy to conceive, that the facred Writers fliould be ignorant of many things, in their own 54 S E R M O N II. own writings, if they were not left to write accor- ding to their own natural and unaffifted abilities. They might, by the aid of the Spirit, write pre- cepts, predi6lions, proinifes, and threatenings, of whofe import they were ignorant, that fliould be very intelligible and very ufeful, in future ages. They wrote not for themfelves, but for others ; not for prefent, but future times. And this affords an additional evidence of the plenary infpiration of ^11 the facred writings. 3. If the Bible was written under the Infpiration of Suggeflion, then it is an infallible rule of faith, and the only ftandard, by which to try our reli- gious fentiments. When we are in doubt about our own religious opinions, or the religious opinions of others, we ought to carry them to the Law and to the Teitimony, and abide the divine decifion. Thofe fentiments, which are agreeable to the Bi- ble, are to be received as true ; but thofe, which are neither found in the Bible, nor are agreeable to it, are to be reje6led as falfe. Thercjs no other ftandard of fuperior authority, to which we can ap-. peal. We may not appeal from Scripture to rea- Ibn, if Scripture be the word of God. But if it be not, then we may, with propriety, appeal from Scripture to reafon. Accordingly, we find, that ihofe who deny the plenary Infpiration of the Bi- ble, take the liberty of appealing from Scripture to reafon. Dr. Prieilly, Mr. Lyndfcy, and other:?, whea SERMON ir. 55 ^vhcn they are pinched with Scripture arguments af^ainft their Socinian fentiments, appeal from the opinion of the Apoftles, to the fuperior authority of Reafon. They confider the New Teftament writers as fallible men, who wrote their own fenti- timents honeftly, but, who, being deftitute of the Infpiration of Suggeftion, might make millakes in the mod important doctrines of religion. And if it be allowed, that the prophets and the Apoftles, did write the prophetical, hiftorical, and doQirinal parts of the Bible, without the Suggefting influen- ces of the Spirit, then there is no more harm, nor impropriety, in appealing from their writings to Reafon, than in appealing from the writings of oth- er men to that fuperior ftandard. But, if what we have endeavored to prove be true, that every word and fentiment in tlie Bible was immediately fug- gefted to the facred Penmen, by the Holy Ghoft, then their writings are, ftriQly fpeaking, the word of God ; and to appeal from their writings to rea- fon, is the fame as to appeal from God to man ; which is abfurd and criminal in the higheft degree, 4. If holy men of old wrote as they were mov- ed by God, then it is reafonable to expeft, that the Bible (hould bear clear and ftrong marks of its divine Author. Every human compofiiion bears marks of human imperfe61ion. A divine compo- fition, therefore, will as infallibly bear marks of di- vine perfeBion. Accordingly, when we look into the Bible, we find the image and fuperfcription of the 56 S E Jl M O N 11. the Deity, on every page. It difplays all the per- fe6lions of God. We fee the power of God in the ■works of creation, providence, and grace, which are afcribed to hira. We fee the vifdom of God in the great fcheme of redemption, which the Scrip- tures reveal. We fee the boundlefs knowledge of God, in the prophecies of future events, which could be foreknown and foretold, by no other than an omnifcient Being. We fee the holinefs of God in the precepts and prohibitions and penalties, con- tained in the Bible. We fee the future ftate of all moral beings clearly defcribed, which none but the Supreme Being could either know or defcribe. The Bible, in Ihort, contains thofe things, which we ftand in the moft need of knowing, and which God only could reveal to us. It has, therefore, every internal mark of its divine original and divine authority, which it is reafonable to expeft, that a divine Revelation ihould bear on the face of it. We might as eafily conceive, that a number of men fhould have created a new material and intelleftual world, as that they fhould have devifed, compofed, and propagated fuch a Book as the Bible, in which the character and defigns of God are fo clearly unfolded, and the final ilfue of things fo clearly and juftly revealed. As the Bible claims to be, [o it proves itfelf to be, the word of God. For no other being, or beings could, or would have writ- ten a Book fo honorable to God, fo difhonorable to men, and fo agreeable to the relations which creatures SERMON II. sj creatures bear to one another, and to their great Creitor, and fupreme Difpofer. Thofe, therefore, who deny the divinity of the Scriptures, betray their weaknefs as well as wickednefs. 5. If the Bible be the immediate Revelation of God's mind and will to men, then it is a moft precious Book. Nothing can be more defirable and more import- ant, than to know the mind and will of our Crea- tor, our Sovereign, and our Supreme Judge. It is comparatively of little moment, whether we know the hiftory of the world, the laws of nature, or the ufe of arts and fciences. All the Books written upon thefe fubjefts are lighter than a feather, when put into the balance with the Bible. This Book as far furpaffes, in value, all other books, as our eter- nal interefts furpafs our temporal. No wonder^^ therefore, that a man after God's own heart, fhowld fo highly efteem his word. David fays unto God, " O how love I thy law ! it is my meditation all the day. How fweet are thy words unto my tafte f yea, fweeter than honey to my mouth. I love thy commandments above gold; yea, above fine gold. The law of thy mouth is better unto me than thoufands of gold and filver." He gives the reafons of his high eftimation of the word of God in the 19th Pfalm. " The law of the Lord is perfeft, converting the foul : the teftimony of the Lord i£ fure, making wife the fimple. The ftatutes of the Lord are right, rejoicing the heart; the command-^ ment of the Lord is pure enlightening the eyes. H The gs Sermon ih The judgments of the Lord are true and righteous altogether. More to be defired are they than gold, yea, than much fine gold : fweeter alfo than honey, and the honey-comb." All who regard the glory of God, and the eternal interefts of their own fouls, muft highly prize the Holy Scriptures, which have brought life and immortality to liglit, and which are able to make them wife unfo falvation. 6. If the Bible contains the mind and will of God, then all, who enjoy it, may know, in this •world, what will be their ftate in the next. It clear* ly defcribes both heaven and^hell, and the terms upon which we may obtain the one, and efcape the other. All penitent, fubmiffive, and obedient be- lievers, may find great and precious promifes made to perfons of their charafter, in the Bible. And all impenitent, rebellious, and unbelieving finners, may find, in the fame Book, great and dreadful threatenings denounced againft perfons of their chara6ler. The condition of every perfon in a fu- ture ftate, will be correlpondent with his charaQer in this. Every perfon, therefore, by comparing his charafter with the word of God, may deter- mine, whether he is a child of wrath, or an heir of heaven. For, at the laft day, the books will be opened, and among other books, the facred vol- ume of the Bible will be opened, and thofe who enjoyed it, will be judged and treated according to God's promifes and threatenings contained in it. This Chrift intimated, when he faid, " He that re- je6teth S E R M O N II. 5^ jefteth me, and receiveth not my words, hath one that judgeth him, the word that I have fpoken, the fame ftiall judge him in the laft day." The words which he fpake to his Minifters, in his laft commif- fion, were thefe : " He that believeth and is bap- tized fhall be faved : but he that believeth not Ihall be damned." All, who will read the Bible impar- tially, may determine, whether they are entitled to the enjoyments of heaven, or ftand expofed to the miferies of the damned. If any live and die igno- rant of their future condition, it muft be owing to their negligence, or their unwillingnefs to be ac- quainted with the true ftate of their minds. But it muft be very criminal and dangerous, for thofe who have the fure word of prophecy in their hands, to Ihut their eyes againft the light, and live and die in darknefs. 7. If the Bible be indeed the word of God, then it is not ftrange, that it has had fuch a great influ- ence over the minds of men. No other book iri the world has produced fuch great effe6ls upon mankind as the Bible. Yea, all the books that have ever been publifhed, have never had a thou- fandth part fo much power to convince, perfuade^ and govern the minds of men, as the Scriptures of truth. The heathens wrote many books, in which they defcribed the vanity of the world, the defor- mity of vice, the beauty of virtue, the fiiortnefs of life, the certainty of death, and even the fate of departed fouls. But their writings never produc- ed 6o SERMON II. ed any great efFe£l upon the hearts and lives of men. They were confidered and treated as defti- tute of divine authority. But the word of God, contained in the Bible, has been quick and power- ful, and fharper than a two edged fword. It has proved the means of awakening, convincing, and converting thoufands and thoufands of mankind from the error of their ways. It has fubdued and converted Atheifls, Deifts, Heathen philofophers. Pagan idolaters, Jewifli infidels, and the moft vic- ious and abandoned finners, in all parts of the world where it has been fent. It has made its learned and bitter enemies burn their books, which were in contradiBion to it. Thefe great and glorious and happy effe6ls, which have been produced by the inftrumentality of the Bible, are clear and indubita- ble atteftations to its divine original and facred au- thority. It is hard to determine whether it difcov- ered greater folly, or greater malignity, in a late infidel to fay, that any man might write as good a book as the Bible. Socrates and Plato, Seneca, and Cicero could not write fo good a book. Their writings never converted their readers from idola- try, luxury, or immorality. But the Bible has con- verted millions and millions from the moft abfurd principles, and moft vicious pra6lices. And we ap- peal even to infidels themfelves, whether they do not approach the Bible with awe, read it with fear, and clofe it, with a painful conviQion of its divine ^"<-^""V- SERMON \i '^■\y y< .y':>'..- '■,'','':'-'^ -'<'.'^. ''.'■••'.''->'>':■'•'>': •• y .'■■■y":.- '^ __, ,^- '•■^>-.. '■;'-;^ SERMON III. >- The cjflential and immutable difFerence between Right and Wrong. Isaiah v, 20. Wo unto them that call evil good, and good evil ; that put darknejs for lights and light for darknefs ; thai put hitter for fwtct^ and fweet far hitter ! J.T appears from the preceding context, that God had ufed a great variety of means, to cul- tivate the minds ©f his people, and prepare them to bring forth the fruits of righteoufnefs. But a!I the means which he had ufed with them, were un- happily loft upon them. Inftead of bringing forth grapes, they brought forth wild grapes. Inftead of growing better under divine cultivations, they waxed worfe and worfe, until they prefumed to juftify ihcmfelvcs, by denying the ciftinSion be- tween 62 SERMON III. tween virtue and vice. For this prefumption, God denounces a heavy wo againft them in our text. « Wo unto them that call evil good, and good evil ; that put darknefsfor light, and light for darknefs ; that put bitter for fweet^ andfweet/or bitter /" The propri- ety of this threatening is founded in the effential and immutable difference between right and wrong, good and evil. Were there no fuch diftinftion, in the nature of things, between virtue and vice, there could be no real harm, in calling good evil, and evil good ; nor even in denying the exiftence of both. But if there be a foundation in the na- ture of things, for a moral diftinQion in the aftions of moral agents ; then God may juftly threaten and punifh thofe, xvho deny the criminality of their own finful condu6l, by denying the immutable dif- tinftion between virtue and vice. Agreeably, therefore, to the fpirit of the text, I fliall endeavor to make it appear, that there is in the nature of things an effential difference between virtue and vice. I fhall firft explain the meaning, and then con- firm the truth, of this obfervation. Every thing has a nature which is peculiar to it- felf, and which is effential to its very exiftence. Light has a nature, by which it is diftinguifhed fro\n darknefs. Sweet has a nature, by which it is dif- tinguifhed from bitter. Animals have a nature, by which they are diftinguifhed from men. Men have a SERMON III. 6$ a nature, by which they are diftinguifhed from an- gels. Angels have a nature, by which they are dif- tinguifhed from God. And God has a nature, by which he is diftinguifhed from all other beings. Now, fuch different natures lay a foundation for different obligations; and different obligations lay a foundation for virtue and vice in all their differ- ent degrees. As virtue and vice, therefore, take their origin from the nature of things; fo the dif- ference between moral good and moral evil is as immutable as the nature of things, from which it refults. It is as impofBble in the nature of things, that the effeniial diftin6lion between virtue and vice fhould ceafe, as that the effential diflinftion between light and darknefs, bitter and fweet fhould ceafe, Thefe diftin6lions do not depend upon the bare will of the Deity; for fo long as he continues the nature of things, no law or command of his can change light into darknefs, bitter into fweet, nor virtue into vice. And this is what we mean by the affertion, that virtue and vice are elfential- \y different, in the nature of things. Having fixed the meaning, I proceed to (how the truth, of this affertion. And the truth of it will appear, if we confider, 1. That the effential difference between virtue and vice may be known by thofe, who are wholly ignorant of God. The barbarians, who faw the viper on Paul's hand, knew the nature and ill de- fert g £ R M O N llL 64 fert of murder. The Pagans, who were in the fhip with Jonah, knew the difference between natural and moral evil, and confidered the former as a prop- er and juft punifhment of the latter. The natives of this country know the nature and obligation of promifes and mutual contra6ls, as well as our wifeft politicians, who form national treaties and compaQs with thern^ And even little children know the nature of virtue and vice, and are able to perceive the eflential difference between truth and falfe- liood, juftice and injuflice, kindnefs and unkind- nefs, obedience and difobedience, as well as their parents, or any other perfons, who are acquainted with God and the revelation of his will. But how would children and heathens difcover the effential difference between moral good and evil, if this dif- ference were not founded in the nature of things! They are totally ignorant of God, and of confe- quence, totally ignorant of his revealed will. It is impoffible, therefore, that they fhould know, that any thing is either right or wrong, virtuous or vi- cious, becaufe God has either required, or forbid- den it. But if the effential difference between right and wrong refults from the nature of things, then thofe,who are entirely unacquainted with God and his laws, may be able to difcover it. Heathens, on this fuppofition, may know, that murder is a crime, though they never knew God nor heard of the fixth commandment, which fays, " Thou Jhalt not SERMON III. 65 noi kill." And children, who know no difference between the Bible and other books in refpeft to di- vine authority, may know the criminality of lying and fteaiing, and feel their moral obligation to re- frain from thefe and other moral evils. Accord- ingly we find, that both thofe, who never heard of the Bible, and thofe, who never read it, are as ca- pable of difcerning the difference between moral good and evil, as even thofe, who make it their bufinefs to ftudy and explain the facred Oracles, And this is a clear evidence, that the efifential dif- ference between virtue and vice refults, not from the will of God, but from the nature of things. 2. Men are tapable of judging what is right or wrong, in refpe6l to the divine cha.ra6ler and con- duft. This God implicitly allows, by appealing to their own judgment, whether he has not treated them according to perfeft reditude. In the con- text, he folemnly calls upon his people to judge of the propriety and benignity of his condu6l towards them. " And now, O inhabitants of Jerufalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard that I have not done in it ? Wherefore when I looked that it fhould bring forth grapes, brought it forth wild grapes ?" He makes a fimilar appeal to the fame people, by the prophet Jeremiah. " Thus faith the Lord, What iniquity have your fathers found in me, that they are gone I far m SERMON IIL far from me, and have walked after vanity, and arc become vain ?" He fays by the prophet Ezekiel, I " Hear now, O boufe of Ifrael; is not my way equal? are not your ways unequal ?" And he re- peats the queftion, to give it a greater emphafis. *' O houfe of Ifrael, are not my ways equal ? are not your ways unequal ?" By the prophet Micah, he appeals not only to Ifrael, but to all the world, whether he had not treated them with the greatefl propriety and tendcrnefs, " Hear nov/ what the Lord faith : Arife, contend before the mountains^ and let the hills hear thy voice. Hear ye, O moun- tains, the Lord's controverfy, and ye flrong foun- dations of the earth : for the Lord hath a contro- verfy with his peoples 2.nd he will plead with Ifrael. O my people, what have I done unto thee ? and wherein have 1 wearied thee ? teftify againft me. For I brought thee up out of the land of Egypt, and redeemed thee out of the houfe of fervants ; and I fent before thee Mofes, Aaron, and Miriam, O my people, remember now what Balak king of Moab confulted, and what Balaam the fon of Beor anfwered him from Shittim unto Gilgal,that ye.may kiiozv the rightecufnefs of the Lord." In thefe folemn appeals to the confeiences of men, God does not require them to believe, that his charafter is good, becaufe it is his charaBer; nor that his laws are good, becaufe they are his laws; nor that his condud is good, becaufe it is his con- du6i;. SERMON III. Sf du6l. But he allows them to judge of his charac- ter, his laws, and his conduft, according tot he im- mutable difference between right and wrong, in the nature of things; which is the infallible rule, by which to judge of the moral condud of all moral beings. In every inftance, therefore, in which God refers his condu6t to the judgment of men, he gives the ftrongeft atteftation to the immutable dif- ference between right and wrong in the nature of things. 3. God cannot deftroy this difference -without deftroying the nature of things. If he (hould make a law, on purpofe, to deftroy the diftinftion be- tween virtue and vice, it would have no tendency to deftroy it. Or if he fhould make a law, which fhould forbid us to love him with all our hearts, and our neighbors as ourfelves, it would not deftroy the obligation of his firft and great command. As no pofitive precepts can deftroy the nature of things; fo no pofitive precepts can deftroy our obligations to do what is right, and to avoid what is wrong. While God remains what he is, it will be our duty to obey him, and not his duty to obey us. While we remain what we are, it will be our duty to do unto others as we would that they fhould do unto us. And while all moral beings remain what they are, it will be criminal in them, to exer- cife cruelty, injuftice, or malevolence towards one another. Hence it is evident, that even Omnipo- tence 6S SERMON III. tence cannot deftroy the elTential di{lin6lion be- tween virtue and vice, without deftroying the na- 4 ture of things. And this clearly proves, that vir- tue and vice are immutably different in the nature of things, independently of the will or pleafure of the Supreme Being. I may add, 4. That the Deity cannot alter the nature of things, fo as to deftroy the efTential diftin6lion be- tween virtue and vice. We can conceive, that God Ihould make great alterations in us, and in the ohjeBs about us ; but we cannot conceive, that he Ihould make any alterations in us, and in the ohjeHs about us, which fhould transform virtue into vice, or vice into virtue, or which fliould deftroy their efTential differen.ce. No pofTible alteration in the nature of things, can make it our duty to lie, or Ileal,- or murder, or exercife the leaft malevolence towards our fellow creatures. This muft always be finful in our world, and in any other world of moral agents. Suppofe God fhould create a new world, and fill it with a new race of moral beings. We cannot conceive, that he fhould fo frame the new world, and fo conftitute the minds of the new race of moral agents, as that they fhould feel then'ifelves under moral obligation to lie, and ileal, and murder, and to avoid every exercife and expreflion of real benevolence. But if God can- not deftroy the effential difference between virtue and vice, either by an a8; of his power, or, by an aa SERMON III. 69 aft of his authority, then it is abfolutely certain, that this difference depends not on his will, but on the nature of things, and muft remain as long as moral beings exill. I might now proceed to improve the fubjeft, were it not proper to take notice of one or two objections, which may be made againft what has been faid. ObjeQ:. 1. To fuppofe the difference between virtue and vice refults from the nature of things, is derogatory and injurious to the character of God. For, on this fuppofition, there is a ftandard of right and wrong fuperior to the will of the De- ity, to which he is abfolutely bound to fubmit. To fay, that the difference between right and wrong does not depend upon the will of God, but upon the nature of things, is no more injurious to Tiis chara6ler, than to fay, that it does not depend " upon his will whether two and two fhall be equal to four ; whether a circle and fquare fhall be dif- ferent figures ; whether the whole fhall be greater than a part ; or whether a thing fhall exift and not exift at the fame time. Thefe things do not de- pend upon the will of God, becaufe they cannot depend upon his will. So the difference between virtue and vice does not depend upon the will of God, becaufe his will cannot make nor deftroy this immutable difference. And it is more to the hon- or of Godj to fuppofcj that he cannot, than that he <7o SERMON III. he can, perform impofiibilities. But if the eternal rule of right muft neceffarily refult from the na- d ture of things, then it is no reproach to the Deity ^ to fuppofe, that he is morally obliged to conform to it. To fet God above the law of reflitude, is not to exalt, but to debafe his character. It is the glory of any moral agent to conform to moral ob- ligation. The fupreme excellency of the Deity confifts, not in always doing what he pleafes, but in always pleafing to do what is fit and proper in the nature of things. Objeft. 2. There is no other difference between virtue and vice, than what arifes from cuftom, ed- ucation, or caprice. Different nations judge dif- ferently upon moral fubjeds. What one nation efleems a vice, another nation efteems a virtue. We efteem fhealing a moral evil; but the Spartans taught their children to fleal, and approved and re- warded them for it. We efleem murder a great and heinous crime ; but the Chinefe put their aged and ufelefs parents to death, and deftroy their weak, fickly, deformed children, without the leaft remorfe. Such contra- riety in the opinions and praBices of different na- tions, refutes the notion of an immutable ftandard of right and wrong in the nature of things. This objeftion is more fpecious than folid. For, in the firfl place, it is certain, that all nations do feel and acknowledge the effentiai diflin6lion be- tween liiii SERMON III. 7t tween virtue and vice. They all have words to If cxprefs this diftinftion between right and wrong. And fince words are framed for ufe, we may pre- fume, that no nation would frame words to exprefs ideas or feelings, which never entered their minds. Befides, all nations have fome penal laws, which are made to punifh thofe who are guilty of criminal aftions. It is, therefore, impoffible to account for fome words, and fome laws, which are to be found among all nations, without fuppofing, that they feel and regard the effential diftinftion between virtu- ous and vicious condu6l. This leads me to obferve, in the fecond placcj that no nation ever did deny the diftinQion be- tween virtue and vice. Though the Spartans al- lowed their children to take things from others without their knowledge and confent; yet they did not mean to allow them to fteal, in order to in- creafe their wealth,' and gratify a fordid avaricious fpirit. They meant to diftinguifh between taking znd Jiealing. The former they confidered as a mere art, which was fuited to teach their children fkili and dexterity in their lawful purfuits ; but the lat- ter they detefted and puniflied as an infamous crime. So when the Chinefe expofe their ufelefs children, or their ufelefs parents, they mean to do it as an a8: of kindnefs both to their friends and to the pub- lic. For in all other cafes, they abhor murder, or the killing of men from malice prepenfe, as much 72 SERMON III. as any other nation in the world. There is noth- ing, therefore, in the pra6lice of the Spartans, nor in the praftice of the Chinefe, which leads us to fuppofe, that any nation ever denied the effential diftinftion between virtue and vice. But though the heathens have never denied this diftin6lion, yet their pra6lice has often fhown, that they have mif- taken vice for virtue. The Spartans did in in- dulging their children in the praftice of taking things from others without their knowledge and confent. And the Chinefe are guilty of the fame miftake, in their condu6l towards their fuperannua- ted parents, and unpromifing children. But thefe, and all other miftakes of the fame nature, are to be afcribed to the corruption of the human heart, which blinds and ftupifies the confcience, and pre- vents It from doing its proper office ; which is to difcover the nature of moral aftions, and diflinguifli right from wrong, good from evil, in practice. Were it not for the blindnefs of the heart, all men would perceive the eternal rule of right, and, un- der the fame circumftances, would form precifely the fame judgment with refpe6l to their duty. And corrupt as the world now is, mankind generally agree as well in their moral fentiments, as in their political^ philofophical or rnetaphyjical opinions. So that the general fentiments and praQices of man- kind concur with the reafons which we have offer- ed, to prove the effential diftinftion between vir- tue and vice, in the nature of things. ^•*' It , SERMON III. 71 It now remains to make a number of deduQions h from the important truth, which we have explained and eftabliflied. 1. If there be an immutable difference between virtue and vice, right and wrong; then there is a propriety in every man's judging for himfelf in matters of morality and religion. No man ought to rely upon the bare opinion of others, when he is capable of judging for himfelf, according to an infallible ftandard. Right and wrong, truth and falfehood, do not depend upon the opinions of men, but the nature of things. Every perfon ought^ therefore, to examine every moral and religious fubjeft for himfelf, and form his own judgment, without any regard to the authority or opinion of others. As God has given men their eyes, to dif- tinguifli colors, and their ears, to diftinguifh founds; fo he has given them their reafon and confcience, to diftinguifh truth and falfehood, right and wrong. And, fo long as they enjoy thefe natural and mor- al powers, they are under moral obligation, to ufe them for the purpofes, for which they were given. The man who has eyes is obliged to fee. The man who has ears is obliged to hear. And the man who has reafon and confcience is oblisred to examine and judge for himfelf, in matters of mo- rality and religion. It is no lefs the duty than the right of every man, to determine for himfelf, what is true and falfe in theory, and what is right and ^0W K wrong 74 SERMON in. wrong in pra6lice. As others have no right to irrr-* pofe their opinions upon him; fo he has no right ■ to receive their opinions upon truft. It is his in- difpenfable duty to embrace, or rejeft all moral and religious fentiments, according to his own pri- vate judgment. It may be proper and neceffary, in a thoufand cafes, to colleft evidence from others; but after we have received alt the information, which they are able to give us, on any fubjeft, it then lies upon us, to form our own opinions, ac- cording to evidence, without any regard to the au- thority, or opinion of fallible creatures. There is a true and falfe in principle, and aright and wrong in pra6lice, which we are obliged to difcovcr, and according to which we are obliged to believe and aa. 2. ' If there be a ftandard of right and wrong, in the nature of things ; then it is not irapoflible to arrive at ahjolute certainty, in our moral and re- ligious fentiments. It is the opinion of many, that Vv'e can never attain to certainty in any thing, but what we are capable of demonftrating by figures, or immediately perceiving by our external fenfes. But there is no foundation for this fuppofition, if right and wrong, truth and falfehood. refult from the nature of things. Many fuppofe, that moral and mathematical fubje6ls are totally diflPerent in re- fpcB to certainty. They imagine, that we may at- tain to certainty in mathematics, but not in morals. SERMON III. 75 But if moral truths as much refult from the nature of things as mathematical, then no reafon can be af- ligned, why we may not arrive at certainty in mor- als as well as in mathematics. For we are as capa- ble af difcerning what is right and wrong, as what is true and falfe, in the nature of things. The Au- thor of nature has given us the faculty of reafon, to difcover mathematical truths, and the faculty of confcience, to difcover moral truths. Our con- fcience as plainly and as certainly tells us, that mur- der is a crime, as our reafon does, that two and two are equal to four. And it is as much out of our power to difbelieve the di6lates of our con- fcience, as the diftates of our reafon. Hence we as ecrtainly know moral and religious, as mathematical and philofophical truths. Certainty in mathemat- ics confifts in the intuitive perception of the agree- ment or difagreement between two numbers. And certainty in morals Confifts in the intuitive percep- tion of the agreement or difagreement between the volitions and obligations of moral agents. It jsas cafy, therefore, to attain certainty in morals as in mathematics. There are plain and difficult cafes in both fciences. That murder is a crime is a plain cafe in morals j and that three and three are fix, is a plain cafe in mathematics. But there are diffi- cult queftions in morals, and no lefs difficult queft- ions in mathematics. The difficult and doubtful cafes, however, are no evidence, that certainty can- not ^$ SERMON IIL not be attained, in more plain and praBical cafes', and this is all that we mean to affert. We may attain m to a certain knowledge of all thofe truths in moral- ity and religion, which are neceffary to direftus in * our moral and religious conduft. And fo much certainty we ought to feek after, and not reft fatif- fied without obtaining. God has given us moral as well as natural powers ; and we ought to employ our moral powers in feeking after moral truth, as much as we employ our natural powers in fearch- ing after either mathematical, philofophical, met- aphyfical, or hiftorical truth. We fliould always endeavor to attain to certainty, in all our refearch- cs, as far as we are able to do it ; and never reft in conjefture, or uncertainty, only when certainty is beyond our opportunities and capacities. 3. If right and wrong are founded in the nature of things, then it is impoffible for any man to be- come a thorough fceptic in morality and religion. Many, who profefs to believe the exiftence and certainty of fenfible objeBs, yet pretend to dif- believe the reality of virtue and vice, or the differ- ence between moral good and moral evil. Thofe who are addrefied in our text, appear to have been fuch profefled fceptics in matters of a moral and religious nature. But it is as truly impoffible for men in their right minds, to doubt of all moral and religious truths, as to doubt of their own e:kiftence, or the exiftence of the objefts of fenfe, with which SERMON III. 7y they are conftantly furrounded. For they are as much obliged to believe their mental, as their bod- ily eyes. When their bodily eyes are open, at noon day, and a piBure is prefented before them, they are obliged to fee it, and believe its exiftence. So when their eyes are open, at noon day, and an a6l of barbarous murder is committed before them, they are obliged to fee and believe, not only the reality, but the criminality of the adion. And it is no more within their power^to doubt of the crim- inality of the murderer, than of the death of the murdered. Moral objefts as irrefiftibly obtrude upon the confcience, as vifible objefts do upon the eye. And a man can no more avoid feeing and believing moral truths, than he can avoid fee- ing natural objefts, when both are placed before his mind, with equal plainnefs. Every moral agent is conftrained to believe, or doubt, accord- ing to the evidence, which he perceives. Doubt- ing as much depends upon evidence as believing. A man may wifli to doubt, when it is out of his power to doubt ; juft as he may wifh to believe, when it is out of his power to believe. Believing and doubting are always governed by what the mind perceives to be the evidence for or agaivjl any truth or fa£l. A philofopher may tell us, that the planets are inhabited ; and exhibit fuch evidence as may create belief in feme, and doubt in others. But if he {hould pretend to tell us the ffffF names ^S SERMON Iir. names and numbers of the planetary inhabitant?,' could he gain the belief of a fingle perfon ? If men could believe and difbelieve at their pleafure, then they might as eafily believe a hiftory writtei* in this vorld, concerning the inhabitants of the planets, as a hiftory written in America, concern- ing the American revolution; or they might as eafily difbelieve every thing, as believe any thing. But if doubting as well as believing depends upon evidence, then no man can doubt, any more than he can believe, without evidence. If he perceives no evidence againft his own exiftence, he cannot doubt of his own exiftence. If he perceives no evidence againft the exiftence of his fellow men,, he cannot doubt of their exiftence. If he per- ceives no evidence againft the exiftence of virtue and vice, he cannot doubt of their exiftence. But "who can perceive any evidence againft his own exiftence ? Who can perceive any evidence againft the exiftence of his fellow men ? Who can perceive any evidence againft the exiftence of vir- tue and vice ? And therefore who can be a thor- ough fceptic in matters of morality and religion ? No man ever was, nor ever can be, a thorough fceptic, in refpeft to religion and morality, without being a thorough fceptic, in refpe£l to all the ob- j&Ets of fenfe. Religious fcepticifm is religious hypocrify ; and the man who profeftes to be a fcep- tic in religion, profelTcs to be a hypocrite. ^^ SERMON HI. 75 4. If right and wrong, truth and falfehood, be "Jbunded in the nature of things, then it is not a matter of indifference what moral and religious fentiments mankind imbibe and maintain. They are obliged to judge and believe according to evi- dence, and if they do otherwife, they are chargea- ble with guilt before God, and in the fight of their own confciences. God has given them evidence of truth and falfehood. in the nature of things, and given them powers and faculties to diftinguifh the one from the other; and if they choofe darknefs rather than light, and error rather than truth, they muft anfwer for their folly and guilt. God has diffufed moral light over the face of the creation, and left all his reafonable creatures without excufe, if they either doubt or difbelieve his exiftence. The heathens are criminal for difbelieving the be- ing of their great and glorious Creator. They are capable of feeing the mighty evidences of his eter- nal power and godhead, and, therefore, they are highly criminal for fhutting their eyes againft the clear light of the divine exiftence. The Mahom- etans are capable of feeing the error, and fuperfti- tion, and idolatry, which are contained in the Ko- ran, and therefore, are inexcufable for difbeliev- ing the great and glorious truths which are clearly revealed in the works of nature, and in the pure word of God, which their falfe teacher corrupted erverted. The Papifts are highly criminal for an^p So SERMON III. for all their fuperftition and idolatry, which afc forbidden in the Holy Scriptures. And the De- lfts, who deny the truth and divinity of the Bible, are guilty of ftill greater blindnefs of mind, and obftinacy of heart, in diibelieving the teftimonyj which God hath given of his Son, Nor are her- etics, who corruplj pervert, and deny particular doQrines of divine revelation, excufable in the fight of God, who has commanded them to un- derftand, believe, and love the truth. However lightly fome may think, or fpeak of errors in mo- rality and religion, it is a matter of ferious impor- tance, for every man to form his opinions accord- ing to the nature of things, and the revealed will of God. Voluntary ignorance and error, will meet with the divine difpleafure, at the great and laft day. 5. ■ If right and wrong, truth and falfehood, be founded in the nature of things, then there appears to be a great propriety in God's appointing a day of judgment. Such a day appears proper and neceffary on the account of the moral creation, God has no occafion for it on his own account. He always knows and does what is perfe6lly right in the nature of things. But it cannot appear to his reafonable creatures, that he treats them all right, without his laying before them the feelings and aftions, upon which he regulates his conduQ. A clear and full exhibition of fa6ts, at the great day. SERMON III. Sx will unfold right and wrong, with refpeft to every being in the univerfe. It will unfold the reftitude of God's condu6l in every inftance. When God tells the univerfe how he has treated every crea- ture, and how every creature has treated him ; ev- ery creature will be capable of feeing the wifdora, the goodnefs, orjuftice of God, in all his conduct towards men, angels, and devils. And when God lays open the hearts and lives of all his creatures, they will then be capable of judging who ought to go to heaven, and who ought to go to bell ; or who ought to be happy, and who ought to be mif- erable, to all eternity. Such a clear and full ex- hibition of faHs, will clear the innocent, and con- demn the guilty, in the minds of all intelligent be- ings. And from the day of judgment, to all eter- nity, every intelligent being will poffefs clear light refpe£ling himfelf, his God, and his fellow crea- tures. This will give an emphafis to the joys of heaven, and the miferies of hell, and ferve as bars and bolts to fever the righteous and wicked, to in- terminable ages. This will fhut fear out of hea- ven, and hope out of hell, forever and ever. 6. We learn from what has been faid, that all who go to heaven, will go there by the unani- mous voice of the whole univerfe. They will be judged to be fit for heaven, by God, by Chrift, by angels, by devils, by the finally miferable, and by themfelves. It will be the real opinion of all, af- L ter tz SERMON III. ter attending the procefs of the great day, that eveiy one, who fliall have received the approba- tion of the final Judge, fliould be exalted to the honors, and diflin6tions, and enjoyments of the heavenly world, and there forever live under the fmiles of their heavenly Father. And fuch a clear and decided opinion in the favor of the bleffed, will add an inconceivable fatisfadion to their ifiinds forever. 7. We learn from what has been faid, that all, who are excluded from heaven, will be excluded from it, by the unanimous voice of all moral beings. There will not be a diiTenting voice in the dread- ful fentence, " Depart ye curfeJ into everlafting fire, prepared for the devil and his angels." All who fhall meet with the difapprobation of the fi- nal Judge, will equally meet with the difapproba- tion of all the inhabitants of heaven and hell, to- gether with the condemnation of their own en- lightened confciences. It will appear clearly to the view of the univerfe, that all, who are con- demned and punilhed, ought to be condemned and punifhed, forever. Not one who is loft, will have one in heaven or in hell to take his part, or complain of his final and eternal deftination. And what an intolerable weight will this add to that great and endlefs punifliment, which fhall fall up- on the veffels of wrath, who are fitted for deftruc- tion! This SERMON III. 83 This fubje6l now admonifhes all thofe, who tri- fle with moral things, and make a mock at fin, of their extreme guilt and danger. " Wo unto them that call evil good, and good evil ; that put dark- nefs for light, and light for darknefs ; that put bit- ter for fweet, and fweet for bitter." The great day of light is coming, which will diflipate the mills and clouds, in which ftupid finners have con- cealed themfelves, and which will expofe their ftupidity and guilt both to themfelves, and to the univerfe. Then erroneous finners, fecret finners, fecure finners, and fceptical finners, will appear to themfelves, and to all intelligent beings, in all their depravity, folly, and guilt, and become fwift witneffes againft themfelves, that they have deferv- ed the united, and eternal difpleafure of the whole univerfe. Then it will be beyond their power to trifle with right and wrong, good and evil ; or to defpife the juft and awful fentence, which will fix them in endlefs darknefs, guilt, and defpair. " Wo unto you that laugh now ! for ye fliall mourn and weep." The univerfal. contempt of God, of an- gels, and of men, will be more than your wounded, guilty fouls can endure. " A man may fuftain his infirmity J but a wounded fpirit who can bear!" SERMON SERMON IV. On the Doftrine of the Trinity. I John v, 7. For there are three that hear record in heaven^ the Fa- ther^ the Word, and the Holy Ghcjl : and theje three are one* 1.N treating on revealed religion, men liave often run into two extremes. Some have been fond of finding myfteries every where in the Bibk ; while others have been equally fond of ex- ploding all myfteries from divine revelation. Here the truth feems to lie in the medium. Many parts of fcripture are plain and eafy to be underftood; but fome parts are truly myfterious, and furpafs the utmoft limits of human comprehenfion. Of all religious myfteries, the diftinftion of perfons in the Divine Nature, muft be allowed to be the greateft. Accordingly upon this fubje6t, there has been the greateft abfurdity as well as ingenuity, difplayed, 85 SERMON IV. difplayed, in attempting to explain a real myftery. But though a myftery cannot be comprehended, nor confequently explained ; yet it may be ftated, and diftinguiflied from a real abfurdity. And this is the only objeB; of the prefent difcourfe. The words, which I have read, plainly repre- fent the Divine Being as exifting in a myfterious manner ; though their primary intention is, to point out the united teftimony of each perfon in the Godhead to the divinity of Chrift. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghoft." The Father tef- tified to the divinity of Chrift at his baptifm, when he declared with an audible voice from heaven, "This is my beloved Son, in whom I am well pleafed." The Holy Ghoft teftified to his divin- ity at the fame time, by " defcending upon him in the form of a dove." And Chrift teftified to his own divinity, by his public declarations and mir- aculous works. " And ihefe three are one 3" that is, one God, one Divine Being. This, indeed, is a profound myftery, which calls for peculiar pre- caution in both fpeaker and hearer, left the one fliould fay or the other receive any thing, which fhould be derogatory to the fupreme and incom- prehenfible Jehovah. I ftiall, firft, attempt to ftate the do6lrine of the Trinity according to fcripture ; and then endeav- or S E R M O N IV. 9f or to make it appear, that there is nothing in this dodrine, which is repugnant to the dictates of found reafon. I. I fhall attempt to fhow what conceptions the Scripture leads us to form of the peculiar mode of the divine exiftence. And here I may obferve, 1. The Scripture leads us to conceive of God, the firft and fupreme Being, as exifting in three diftincl perfons. I ufe this word, becaufe there appears to be no better, in our language, by which to exprefs that Trinity in unity, which is peculiar to the one living and true God. Indeed, there is no word, in any language, which can convey a precife idea of this incomprehenfible diftinftion in the divine nature ; for it is not fimilar to any oth- er diftinftion in the minds of moral beings. So that it is very immaterial, whether we ufe the name perfon, or any other name, or a circumlocutiom inftead of a name, in difcourfing upon this fub- je6l. Let me fay, then, the one living and true God exifls in fuch a manner, that there is a prop- er foundation in his nature, to fpeak of himfelf, in the firft, fecond, and third perfon, and fay I, Thou, and He, meaning only Himfelf. This is a mode of exiftence, which is peculiar to the firft and Su- preme Being. No created being can properly fpeak of himfelf in any other than the firft perfon, I. Thou and He, among creatures, denote another being as well as another perfon. But God can, with 8§ S £ R M O N IV. with propriety, fay I, Thou, and Ke, and mean only Himlelf. There is a certain Something in the divine Nature, which lays a proper founda- tion for fuch aperfonal diftin6lion. But what that Something is, can neither be defcribed, nor conceiv- ed. Here lies the whole myftery of the Trinity. And fince this myftery cannot be comprehended, it is abfurd to borrow any fimilitudes from either matter, or fpirit, or from both united, in order to explain it. All the illuftrations, which have ever been employed upon the myfterious mode of the divine exiftence, have always ferved to obfcure, rather than elucidate the fubjeft; becaufe there is nothing in the whole circle of nature, which bears the leaft refemblance of three perfons in one God. Some have fuppofed, there is a refemblance be- tween this doQrine and the union of foul, fpirit, and body, in one man. But allowing, that man is made up of thefe three conftituent parts ; yet it is eafy to perceive, that thefe three parts make but one perfon, as well as one man. For a man, fpeak- ing of himfelf, cannot fay, thy foul, nor his foul ; Ihy fpirit, nor his fpirit : thy body, nor his body ; but only my foul, my fpirit, my body. The fingle man, who is compofed of foul, fpirit, and body, is alfo a fingle perfon ; but God is one Being in three per- fons. And here the fimilitude totally fails of il- luftrating the principal thing intended. Some S E R M O N IV. 89 Some have endeavored to illuftratethe diftinc- tion of perfons in the divine Nature, by what they call the cardinal properties of the foul ; namely, underftanding, will, and afFe6lions. But fuppof- ing this to be a proper analyfis of the human mind ; yet the fimilitude drawn from it, fails in the fame refpefl, that the former did. For thefe three properties of the foul are not pcrfonal properties ; and my underftanding, my will, my affeBions, are not thine^ nor his^ nor any fecond, nor third per- fon's. Hence the fimilitude exhibits no illuftra- tion of three diftinft perfons, in the one undivid- ed effence of the Deity. Some would confider the Father, Son, and Ho- ly Ghoft as one perfon as well as one being, afting in three diftinft offices; as thofe of Creator, Re- deemer, and SanQifier. And this idea of the Trin- ity in Unity, they would illuftrate, by one man's fuftaining three diftinft offices; fuch as Juftice, Senator, and Judge. But this, like every other fimilitude, only ferves to fink or deftroy the fcrip- ture doQrine of three perfons in the one fupreme, felfexiftent Being. The profound myftery of the Trinity, as reprefented in Scripture, neceflarily carries in it a diftinQion of perfons in the divine Effence. For nothing fhort of three diftinft per- fons in the one undivided Deity, can render it proper for him to fpeak of Himfelf in the firft, fec- ond, and third perfon, /, Thou^ and He, Hence M the 90 SERMON IV. the Scripture reprefents the Father, Son, and Hofy Ghoft, as diftinftly pofTefTed of perfonal proper- ties. The Father is reprefented as being able to underftand, to will, and to a6l, of himfelf. The Son is reprefented as being able to underftand, to will, and to a£l, of himfelf. And the Holy Ghoft is reprefented as being able to underftand, to -will and to aft, of himfelf. According to thefe repre- fentations, the Father, Son, and Holy Ghoft, are three diftin6i perfons, or agents. Accordingly, th^y fpeak to and of each other as fuch. The Father fpeaks to and of his Son as a diftinB; per- fon. " Thou art my Son j this day have I begot- ten thee." Again, " This is my beloved Son, in whom I am well pleafed." The Son fpeaks to and of the Father as a diftinft perfon. '• O ! my Father, if it be poffible, let this cup pafs from me." Again, "It is my Father that, honoreth me; of whom ye fay that he is your God." The Holy Ghoft: fpeaks of the Son as a diftin£l perfon. " As the Holy Ghoft faith. Today, if ye will hear his voice," that is the voice of Chrift, " harden not your hearts." This mode of fpeaking plainly fup- pofes, that the Father, Son, and Holy Ghoft, are three diftind perfons. And upon this ground, the one living and true God is called more than a hun- dred times, in Scripture, by a name in the plural number. But God's fpeaking of himfelf in the fame manner, carries much ftronger evidence of Iiis SERMON IV. 9i his exifting a Trinity in Unity. Thus we read, " God faid, Let us make man in our image, after our likenefs." Again we read, " The Lord God faid, The man U become as one of z«s." Again we read, "Go'to; letwi go down, and there confound their language." And Ifaiah fays, " I heard the voice of the Lord, faying, Whom (hall I fend, and who will go for WJ ?" Thus the Scripture leads us to conceive of the one living and true God, as ex- ifting in three diftinft perfons, each of whom is pof- fefled of all perfonal properties, and is able to un- derftand, to will, and to a6l, as a free, voluntary, almighty Agent. Hence, 2. The Scripture reprefents the three Perfons in the facred Trinity, as abfolutely equal in every divine perfedion. We find the fame names, the fame attributes, and the fame works afcribed to each perfon. Is the Father called God ? the fame name is given to the Son and Spirit. Are eterni- ty, omniprefence, omnifcience, and omnipotence afcribed to the Father? the fame divine attributes are afcribed to the Son and Spirit. Is the Father reprefented as concerned in the work of creation ? the Son and Spirit are reprefented as equally con- cerned in it. Is the Father to be honored by re- ligious worfiiip > fo are the Son and Spirit. All thefe reprefentations of the divinity and equality of the three perfons in the facred Trinity are to be found in the Bible. Befides, this clearly ap- pears gt, S E R M O N IV. pears from what was faid under the firft partic- ular. For that myfterious Something in the di- vine Nature, which lays a foundation for three perfons in the one living and true God, lays an equal foundation for their abfolute equality. It is as neceffary, that each perfon in the Trinity fhould be equal, as that each perfon fhould exift. For that, which is the ground of their exiflence, is the ground of their being abfolutely equal in every divine perfe61ion. 3. The Scripture reprefents the three equally divine Perfons in the Trinity, as afting in a cer- tain Order, in the work of redemption. Though they are abfolutely equal, in Nature ; yet in Of- fice, the firft perfon is fuperior to the fecond, and the fecond is fuperior to the third. The Father holds the office of Creator, the Son the office of Redeemer, and the Holy Ghoft the office of San6lifier. The Father is reprefented as fending the Son, and the Son is reprefented as fending the Holy Ghoft. The Son a61s in fubordination to the Father ; and the Spirit a6ls in fubordination to the Son and Father both. It is the di6late of wifdom, that where two or more perfons a6l in concert, that they Ihould aft in Order. The three equally divine Perfons a8: in concert in the work of re- demption j and for that reafon, they a6l in Order, or in fubordination one to another. And this fu- periority and inferiority of Office is the fole foun- dation SERMON IV. 93 Nation of all that nominal inequality, which the Scrip- ture repreTents as fubfifting between the Father, Son, and Holy Ghoft, in carrying into efFc6l theif purpofes of grace. 4. The Scripture teaches us, that each of the divine Perfons takes his peculiar Name from the peculiar office, which he fuftains in the Economy of redemption. Each perfon has a peculiar name given to him in the text. " There are three that bear record in heaven, the Father, the Word, and*^ the Holy Ghoft." The firft Perfon afTumes the name of Father, becaufe he is by Office the Crea- tor, or Author of all things, and efpecially of the human nature of Chrift. The fecond Perfon af- fumes the name of Son and Word, by virtue of his incarnation, and mediatorial condu6l. The An- gel, who predi6led his birth, intimated to his Mo- ther that he ffiould be called the Son of God, on account of his incarnation. " The power of the Higheft Ihall overfhadow thee : therefore alfo that holy thing which ffiall be born of thee, fliall be cal- led the Son of God." Chxift is called the Word, in reference to his mediatorial condu6l. His great bufinefs in this world was to unfold the divine purpofes. Hence we read, in the firft chapter of John, where he is repeatedly called the Word ; " No man hath feen God at any time ; the only begotten Son who was in the bofom of the Father, he hath declared him." It is equally evident, that the 54 SERMON IV. the third Perfon in the Trinity is called the Holy Ghoft, on account of his peculiar Office as Sanfti- fier. No other reafon can be affigned for his hav- ing this peculiar name. He is not effentially more holy than the Father, or Son. But in as much aj it is his peculiar office, to apply the redemption procured by Chrift, by renewing the hearts of fin- ners, and making them willing, in the day of hii power, to embrace the offers of mercy, he may be properly called the Hvly Ghoft. The diftin6l office, which each Perfon in the facred Trinity fuftains, in carrying on the work of redemption, lays a proper foundation for the dif- tin6l and peculiar name given to each in Scrip- ture. Nor can we derive thefe names from any other origin. Though there be a foundation in the nature of the Deity, for a diftinOion of Per- fon? ; yet we cannot conceive, that there is the fame foundation in his nature, for calling the firft Perfon Father, the fecond Perfon Son, and the third Perfon Holy Ghoft. Thefe names clearly appear to originate from the work of redemption, and probably were unknown in heaven, until the purpofes of grace were there revealed. It is certain, however, that they cannot be fuppofed to be de- rived from any original difference between the three Perfons in the Godheadj without deftroying their Equality, and of confequence, their Divinity. I may add, 5. The 3 E R M O N IV. 95 5. The Scripture reprefents thefe three divine Perfons as One God. This is the plain language of the text. " There are three that bear record in heaven, the Father, the Word, and the Holy Ghoft : and thefe three are one'' Our Lord clearly- taught the union between Himfelf and the Father. He aflerted, that he dwelt in the Father, and the Father in him. And he faid in plain terms, " I and my Father are one." It appears from the light of nature, that there is one God ; and it appears from the light of divine revelation, that there is hut One. The Holy One of Ifrael declares, " I am the firft, and I am the laft ; and befide me there is no god. Is there a god befide me ? yea, there is no god : I know not any." If there be but One God, then it necelTarily follows, that the Father, Son. and Ho- ly Ghoft, are not three Gods^ but only three Per- fons \n one felfexiftent, independent, eternal Being. The three Perfons are not one Perfon, but one God. Or the Father, Son, and Holy Ghoft, are three in refpc6l to their perfonality, and but one in refpe6l to their nature and eflence. I now pro- ceed to fliow, II. That this Scriptural account of the myfte- rious do6lrine of the facred Trinity, is not repug- nant to the dilates of found Reafon. Thofe, who dift^elieve, that God cxifts a Trinity in Unity, fup- pofe, that fuch a mode of exiftence is not only above reafon, but contrary to its plaineft di6tates. They c)6 S E R M O N IV. They confider the do6lrine of three Perfons in one God, not as a profound myfteryjbut as a grofs ab- furdity. And it muft be granted, that any do6l- rine is abftird, and ought to be exploded, which is really contrary to the dilates of found reafon. The only wife God can no more require us to be- lieve that, which is abfurd, than he can command us to do that, which is finful. If we can clearly perceive, therefore, that there is a real abfurdity in the doclrine of the Trinity, we ought not to be- lieve it. But, perhaps, if we candidly attend to what may be faid, under this head of difcourfe, we fhall be convinced, that the Scriptural doftrine of the Trinity is no abfurdity, but a great and glori- ous myftery ; which lays a broad and folid founda- tion, upon which we may fafely build our hopes of a bleffed immortality. Here it may be proper to obferve, 1. The do6lrine of the Trinity, as reprefented in Scripture, implies no contradiction. Any doc- trine, which neceffarily involves a contradiftion, is repugnant to reafon, and demonftrably falfe. For it is out of the power of the human mind to conceive, that a real contradi6ion fhould be true. We cannot conceive, that two and threfe are equal to ten, nor that ten and five are equal to twenty. We cannot conceive, that a part fhould be equal to the whole; or that a body fhould moveeaft and wefl at the fame time. As foon as thefe pro- pofitions S E R M Q N IV. 97 pofitions are underftood, they inftantly appear to be plain contradiftions. And did the do6lrine of the Trinity, according to Scripture, imply that three Perfons are one Perfon, or three Gods are one God, it would neceffarily involve a plain contradiftion. But the Scripture fpeaks more confiftently upon this fubje^i. It afferts, that there is but one God, and yet three divine Perfons. This only implies, that three divine Perfons are one Cod; and who can perceive a contradidion in this reprefentation of a Trinity in Unity ? We find no difficulty in con- ceiving of three divine Perfons. It is juft as eafy to conceive of three divine perfons, as of three hu-^ man perfons. No man, perhaps, ever found the leaft difficulty, in conceiving of the Father as a diftinft Perfon from the Son, nor in conceiving of the Son as a diftin6t Perfon from the Holy Ghoft, nor in conceiving of the Holy Ghoft as a diftinft Perfon from both the Father and Son. But the only difficulty, in this cafe, lies in conceiving thefe three perfons to be but one. And it is evi- dent, that no man can conceive three divine Per- fons to be one divine Perfon, any more than he can conceive three Angels to be but one Angel. But it does not hence follow, that no man can conceive, that three divine Perfons fhould be but one divine Being, For, if we only fuppofe, that Being may fignify fomething different from Per- fon, in refpeft to Deity; then we can eafily con- N ceive 98 S E R M O N IV. ceive, that God fhould be but one Being, and yet exift in three Perfons. It is impoflible, therefore, for the moft difcerning and penetrating mind, to perceive a real contradiction, in the Scriptures re- prefenting the one living and true God, as exifting in three diftin6l Perfons. There may be, for aught we know, an incomprehenfible Something in the One felfexiftent Being which lays a proper foundation for his exijling a Trinity in Unity. 2. If it implies no contradi6lion, that the one living and true God fhould exift in three Perfons, then this myfterious mode of the divine exiftence is agreeable to the dictates of found reafon. We cannot fuppofe, that the uncreated Being fhould exift in the fame manner, in which we and other created beings exift. And if he exifts in a different manner from created beings, then his mode of ex- iftence muft neceffarily be myfterious. As crea- tures, we muft expeft to remain forever unac- quainted with that mode of exiftence, which is pe- culiar to the great Creator. To fuppofe, that God does not exift in a manner abfolutely myjleri- ous to creatures, is virtually to deny his exiftence. And if his exifting a Trinity in Unity does not in- volve a plain contradiftion, then it amounts to no more than 3. profound myjlery, which we might reafon- ably expeft to find in his mode of exiftence, had the Scripture been filent upon the fubjeft. Though, perhaps, the bare unaffifted power of reafon would have SERMON IV, 99 have never difcovered, that God exifts in three Perfons ; yet fince the Scripture has revealed this great myftery in the divine exiftencc, reafon has nothing to obje6l againft it. Reafon can fee and acknowledge a myftery, though it cannot compre- hend it. Hence the Scripture doftrine, that the one living and true God exifts in three Perfons, is as agreeable to the di6lates of found reafon as any myftery can be, or as any other account of the mode of the divine exiftence could have been. If the Scripture had given any true account of the mode of God's exiftence, that mode muft have ap- peared to fuch finite, imperfe6t creatures as we are, truly myfterious, or incomprehenfible. And "whoever now objefts againft the Scripture account of the facred Trinity, would have equally obje6l- ed againft any other account, which God could have given of his peculiar mode of exiftence. I may add, 3. The doClrine of the Trinity, as reprefented in Scripture, is no more repugnant to the dilates of found reafon, than many other doftrines, which all Chriftians believe concerning God. God is truly incomprehenfible by creatures. '' Canft thou by fearching find out God ? canft thou find out the Almighty unto perfection ?" All, who be- lieve the exiftence of the Deity, muft believe myf- teries, which no human underftanding can fathom. Here permit me to mention feveral things refpeft- mg loo SERMON IV. ing God, which are commonly believed, and which are as myfterious as his exifling in three Perfons. It is generally believed, that God is 2Lfelfexilicnt Being, or that there is no caufe or ground ot his exiftence out of Himfelf. But who can explain this mode of exiftence, or even form any clear con- ception of it ? There muft be fonie ground or foun- dation of God's exiftence; and to fay that this is wholly within Himfelf, is to fay fomething, of which we can frame no clear, or diftin6l idea. It is only faying, that the ground of God's exiftence is myfterious. And is it not as repugnant to the di6iates of found reafon to fay, that the ground of God's exiftence is myfterious, as to fay that the ground ofhisexifting in three Perfons is myfteri- ous ? Thefe two cafes are exaftly parallel. There is a certain Something in the divine Being, which renders his exiftence abfolutely neceflary. This all muft believe, who believe, that God exifts. And fo there is a certain Something in the divine being, which renders it equally neceftary, that he fliould exift in three Perfons. It is, therefore, eafy to fee, that there is nothing more repugnant to right reafon, in the do8rine of the Trinity, than in the doBrine of God's felfexiftencc. Again, It is generally believed, that God is conftantly prefent in all places, or that his prefence perpetual- ]y fills the whole created univerfe. But can we frame any clear ideas of this univerfal prefence of the S E R M O N IV. ion the Deity ? It feems to be repugnant to reafon, to fuppofe tbat his prefence is extended, becaufe exten- fion appears to be incompatible with the nature of a pure Spirit. And if his prefence be not extend- ed, it is impoffible for us to conceive, how it fhould reach and fill all places, at all times. The mo- ment we attentively confider the univerfal pref- ence of the fuprerae Being, we are involved in a myftery, as profound as that of three Perfons in one God. Once more, It is generally believed, that God is the Creator, who has made all things out of nothing. But it ■was a maxim with the antient atheiftical philofo- phers, that it is a contradi6lion to fay, that God made all things out of nothing ; that is, without any pre-exiftent materials. And it is fuppofed by many, who have had more light upon this fubjed, that creation is no more than an emination of the Deity, or that God only diffufes his own exiftence in giving exiftence to other beings. Indeed, a ftri6t and proper creation of all things out of no- thing, has appeared to many great and learned men, as contrary to every dictate of reafon. They have confidered it, not merely as a difficulty, or myftery, but as a real abfurdity. And whoever will critically attend to the fubjeft, will probably find it as difficult to reconcile the do6lrine of a ftrid and proper creation to the diftates of his own reafon, as the doQrine of three Perfons in one God. 102 SERMON IV. God. That a fountain Ihould be diffufed into ftreams, or the whole be divided into parts, is ea- fy to conceive ; but thefe fimilitudes do not touch the cafe of a ftricl and proper creation. For in creation, God does not diffufe himfelf ; fince cre- ated dbjefts are no part of the Deity : nor does he divide himfelf; fince the Creator is not capa- ble of a divifion into a multiplicity of parts. God neither made the world of pre-exiftent materials, nor of Himfelf; but he made it out of nothing, that is, gave it a proper and real exiftence, dif- tin6l from his own. Creation is the efFe6l of no- thing but mere Power. But of that Power, which is able to create, or produce fomething out of no- thing, we can form no manner of conception. This attribute of the Deity, therefore, is as really myf- terious and incomprehenfible, in its operation, as the doftrine of the Trinity. Or it is a myftery, that looks as much like an abfurdity, as that of God's exiding in three Perfons. There is nothing in the do6lrine of the Trinity, as reprefented in this dif- courfe, which is more repugnant to the diflates of found reafon, than the do6lrine of a ftri6t and proper creation, the doftrine of the divine omni- prefence, or even the do6liine of the divine exift- ence. And we muft be extremely inconfiftent, if we believe the Being, and works of the great Creator; and, at the fame time, difbelieve that he exifts S E R M O N IV. 103 exifts one God in three Perfons, according to the general reprefentation of the facred Scriptures. I fhall now clofe the fubjeQ, with a few brief remarks. Remark i. If the doQrine of the facred Trinity has been properly ftated in this difcourfe, then there feems to be no juft foundation for the do6lrine of the Eternal Generation of the Son, and of the Eternal Proceffion of the Holy Ghoft. Many have fup- pofed, that the Son, the fecond Perfon in the Trin- ity, is, in fome myfterious manner, begotten of the Father ; and the Holy Ghoft, the third Perfon in the Trinity, is, in the fame myfterious manner, eternally proceeding from the Father and Son both. They found this opinion upon feveral paffages of Scripture, which I have not time to confider; but without a particular confideration of them, we may fafely conclude, that they do not contain fen- timents fo plainly contrary to our cleareft appre- henfions. To fuppofe, that the Son, with refpe^l to his divine nature, was begotten of the Father,, and that the Holy Ghoft proceeded from the con- currence of the Father and Son, is to fuppofe, that a Trinity of Perfons is not founded in the divine Nature, but merely in the divine Will. For, on this fuppofition, if the Father had not pleafed to hep-et 104 SERMON IV. leget the Son, and the Father and Son had noL pleafed to produce the Holy Ghoft, there could have been no Trinity of Perfons in the Godhead. Befides, this opinion fets the Son as far below the Father, as a creature is below the Creator; and fets the Holy Ghoft as far below the Son, as he is below the Father, or rather it makes the Holy Ghoft a creature of a creature! There are no ideas, which we can affix to the words, beget pro- duce^ or proceed, but muft involve in them an infi- nite Inequality between the three facred Perfons in the adorable Trinity. On this ground, we feel conftrained to reje6l the QiQvndX generation oi i\\Q Son, and the titrwdX procejfion of the Holy Ghoft, as fuch myfteries as cannot be diftinguifhed from real abfurdities, and as fuch do6lrines as ftrike at the fo.undation of the true doftrine of three equal- ly divine Perfons in one God. Remark 2. The doBrine of the facred Trinity, as reprefeni- ed in Scripture, gives us a clear and ftriking view of the Allfufficiency of God. Since he exifts in three equally divine Perfons, there is a permanent foundation in his own Nature, for the moft pure and perfe6l bleffedncfs. Society is the fource of the higheft felicity. And that fociety affords the greateft SERMON IV. 105 greateft enjoyment, which is compofed of per- fbns of the fame charafter, of the fame difpofition, of the fame defigns, and of the fame purfuits. The Father, Son, and Holy Ghoft, who are three equally divine Perfons in the one living and true God, are perfectly united in all thefe reipefts; and therefore God's exifting a Trinity in Unity, necef- farily renders him the allfufficient fource of his own mofl perfeQ: felicity. We cannot conceive of any other mode of exiftence fo abfolutely perfe6l and blefled. Befides, this moft perfe6: and blefled mode of God's exiftence, lays the only poffible founda- tion of the happinefs of his finful and perifliing creatures. If the God, whom we had offended, had not exilled a Trinity in Unity, we cannot con- ceive how he could have formed and executed the prefent plan of our redemption. Had there been but one Perfon in the Deity, there could have been no Mediator between God and men. But as God exifted in three Perfons, the Father was able to fend his Son to redeem us, and his Spirit to fanBify us, and make us meet for the in- heritance of the faints in light. Hence we are naturally led to fee and admire the allfufEciency of God, which ultimately refults from his exifting in three equally divine and glorious Perfons. O Ri;MARK g. loS S E R M a N IV. Remark 3. What has been faid, in this difcourfe, may fhoW us the importance of underftanding and believing the Scripture doftrine of the ever blefled Trinity. Unlefs we underftand and believe this great and myfterious dodrine, it will be extremely difficult to anfwer the obje8io"ns of the Deifts againft the Bible, which plainly feprefents the Father, Son, and Holy Ghoft, as three equally divine Perfons, and yet afferts there is but one God. And this doQrine is fo interwoven with the whole fcheme of the gofpel, that we cannot poffibly explain the great work of Redemption, in a clear and confifir- ent manner, without adopting and believing the perfonal chara6lers and offices of the three divine Perfons in the facred Trinity. This is evident from the peculiar phrafeology of Scripture ; and no lefs evident from obfervation. All who have exploded" the myftery of the Trinity from the Bi- ble, have fiiaken, if not deftroyed, the funda- mental doftrines of Chriftianity. The gofpel is fo abfolutely and obvioufly founded on the do8;- rine of three Perfons in one God, that whoever denies this great and fundamental truth, muft, in order to be confiftent, deny all the peculiarities, which diftinguifli revealed religion from oiatiiraL And if this be true, every friend of divine Reve- lation SERMON IV, L07 lation muft feel the importance of underftanding, believing, and maintaining the firfl principle of his religion. Remark 4. The joint operations of the ever blefled Trinity, !ay a foundation for the moft perfect and blefled Union, among all holy Beings. Each divine Per- fon bears a diftin8: part in the work of redemp- tion; and each will be infinitely well pleafed with the conduft of each. They will mutually rejoice in the great good, which will be the fruit of their united exertions. And faints and angels will join in their communion. There will be the fame Jcind of holy union and communion between faints and angels, and the three divine Perfons in the facred Trinity, that there will be between the Fa- ther, Son, and Holy Ghoft. And fuch a Union and Communion between all the inhabitants of hea- ven, will afford the moft confummate felicity. This glorious hope and profpeB; Chrift exhibited before his forrowful difciples, juft before he left them, and afcended to his Father and to their Father ; to his God and to their God. His words are memorable ; and O ! that they might be written on the heart of every one of his followers, as with the point of a diamond ; and become a perpetual fource of di- vine confolation and fupport. " Neither pray I for thefe alone, but for them alfo that fliall believe on loS SERMON IV. on me through their word. That they all may be one ; as thou Father art in me, and I in thee, that ihey aljo may be one in wj ; that they may be one^ even as we are one : I in them, and thou in me, that they may be made ferfeH in one,'' Amen. SERMON SERMON V. Affections eflential to the mor- al Perfedlion of the Deity. — — XXX>0:>::XXX' I John iv, 8. For God is love. VV HILE Simonides refided at the court of Syracufe, the king had the curiofity to a& him — ^What is God ? The poet defired a day to con- fider the queflion; on the morrow he requefted two days; and as often as he was called upon for an anfwerj he doubled the time. At length the king grew impatient, and demanded the rcafon of his conduct. It is, replied Simonides, becaufe the more I confider the queftion, the more ob- fcure it feems. Though creatures cannot com- prehend the effence of their Creator, yet they may form feme clear and juft conceptions of his great and amiable attributes. The text exhibits the brighteft 110 SERMON V. brighteft part of his chara£ler. « God is love." This is a juft and full defcription of his moral per- feftions. His holinefs, juftice, goodnefs, and mer- cy, are but fo many modifications of divine love. But in order to underftand the full import of the text, we muft ftill further inquire, what is meant by love, when afcribed to an abfolutely perfe6t and immutable Being. Here analogy is our only guide. We are obliged, in this cafe, to reafon from love in man to love in the Deity. We all know, by experience, that love belongs to the heart, and not to the intdleH. This naturally leads us to conclude, that love in the Deity denotes a morale and not an intelkBual exercife, or that it belongs to h:s.s. heart, and not to his underjlanding. Hence the declaration in t"he text, that God is love, plainly fuppofes, that God is pofiVffed of AfFe6:ions. Thi^ do6lrine needs both illuftration and proof. Many fuppofe, that allpropenfities, inclinations, difpofitions, or afFe6lions, are incompatible with the perfe6lion of the divine nature. Some eminent divines, as well as metaphyficians, maintain this opinion ; in which they feem to approach nearer to the fentiments of Epicurus, than to thofe of the facred Writers. Epicurus faid, " The Deity could neither be influenced hy favor, nor refentment; be- caufe fach a being muft be weak and frail : and alfo, that all fear of the power and anger of God fhould be banifhed, becaufe anger and offcHion are inconfiftent S £ R M O N V. 21* iticonfiftent with the nature of a happy and immor- tal Being." But in direft oppofition to this fenti- ment, our doftrine afferts, that God has real and proper affeftions ; that he is pleafed with fome ob- jefts, and difpleafed with others ; that he feels and exercifes love, pity, compaffion, and every af- feBion which can flow from perfeft benevolence. It muft, however, be obferved, that God is a pure Spirit, who has no afFe6lions, which refem- ble thofe bodily inftin6ls and paflions, which arc to be found in the prefent ftate of human nature. The belt of men, here on earth, carry about with them fome remains of felfifhnefs, pride, envy, and other fmful paffions. But God is perfeB: love, and all his affedions are pure and clear as the cryftal ftream. There is a foundation for fear, and faith, and hope, and confidence, in the very nature of finite, dependent beings j but there is no foundation for thefe affe£lions in the Supreme Being, whofe power and knowledge are independ- ent and unlimited. God is infinitely above all inftin6ls, palTions, or affeftions, which proceed from either natural or moral imperfe61ion. Thefe, therefore, we ought never to afcribe to the Deity. Having briefly explained the do6lrine of divine affeftions, I proceed to offer feveral confidera- tions in fupport of it. 1. Benevolent affeftions form the moral beau- ty of the divine character. God is love. In this alone jia S E R M O N V. alone confifts his moral excellence. His indepen* dence, almighty power, and unerring wifdom, are mere natural perfe6lions ; but his benevolent feelings are moral beauties. Benevolence ap- pears virtuous and amiable in any moral agent. It is the higheft ornament of angels and men, and the fupreme glory of the fupreme Being. No natural excellencies can fupply the place of be- nevolent feelings. This clearly appears in the cafe of the fallen angels. They ftill retain all the noble powers and faculties, with which they were created ; but having loft their original benevolent feelings, they are become the moft odious and de- teftable creatures in the univerfe. And could we only fuppofe, that the divine being Were totally di- ^'•efted of all thefe affeflions, which flow from uni- verfal benevolence, we could not difcover a fingle trait of moral beauty in his moral character. A malevolent being of infinite power and knowl- edge, would appear infinitely odious and terrible. And only take away all benevolent feelings from the Deity, and he would neceffarily appear in this light, to all intelligent creatures. We have, there- fore, juft as much reafon to believe, that God is poflefled of affe6lions, as we have, that he is pof- -felfed of any moral beauty or excellence. 2. Men are required to imitate their heavenly Father. This plainly fuppofes, that there is fome- thingin the kind Parent of the univerfe, wjiich may be SERMON V. 1^3 be imilated. But the power, wifdom, and all the natural perfedions of the Deity, are above imita- tion. There is nothing in the nature of God, which any of his creatures can imitate, except his benevolent feelings. Thefe are imitable, and thefe he calls upon mankind to imitate. " Be ye holy ; for I am holy." Agreeably to this, the Apof- tle fays, "Be ye kind one to another, tender-heart- ed, forgiving one another, even as God for Chrill's fake hath forgiven you. Be ye therefore followers •of God, as dear children." Our Saviour alfo ftrongly inculcates the fame duty. " Ye have heard that it hath been faid. Thou fiialt love thy neigh- bor, and hate thine enemy. But I fay unto you. Love your enemies, blefs them that curfe you, do good to them that hate you, and pray for them that defpitefully ufe you, and.perfecute you : That yoii may be the children of your Father who is in heav- en ; for he maketh his fun to rife on the evil and on the good, and fendeth rain on the juft and on the unjuft. For if ye love them who love you, what reward have ye ? do not even the publicans the fame ? Be ye therefore perfe6l, even as your Father in heaven is perfed." Here Chrift firft re- quires men to imitu((pBod, and then points out the proper way to imitate him ; which is to feel as he feels, or to exercife the fame tender and benevo- lent afFeftions, which he exercifes in the courfe of his common providence. It appears, therefore, JP from ,14 ' S E R M O N V. from both the nature and expofition, of thrs di- vine command, that true and proper affeftions do- really exift in die divine naind. Befides, 3. The Scriptures afcribe affeftions to God in the moft plain and unequivocal terms. We often read of the heai'i of God, which means neither his power, nor wifdom, nor anj natural perfe8:ion, but his kind and benevolent feelings. This is the proper fenfe of the word heart, and in this fenfe God ufes it in application to himfelf. " How fhall I give thee up, Ephraim ? How fliall I deliver thee^ Ifrael?' How fhall I make thee as Admah ? How fliall I fet thee as Zeboim ? Mine heart is turned within me, my repentings are kindled together." The Scripture often fpeaks of God's being pleafcd and delighted; which plainly fuppofes, that he is pofTeffed of affeftions, which are the higheft fource of mental enjoyment. We read, " The Lord /c?^- etk pleafure in them that fear him.** We are told, « The prayer of the upright is his delight'' And God himfelf declared by a voice from heaven at the baptifm of Chrift, "This is my beloved Son, in whom I am well pleafed" Thefe reprefentations are agreeable to our natural conception of him, who is God over all hkjfed forever. We further- more find a great variety of particular afFe6Hons afcribed to the Deity. To him is afcribed /ozf=:::5 with the pure thou wilt fhew thyfelf pure ; and with the froward thou wilt fliew thyfelf froward." In anoth- er place, the Pfalmift calls upon the church to praife God for the difplays of his goodnefs, in pun- ifhing the wicked. " O give thanks unto the Lord, y^^r he is good ; for his mercy endureth for- ever. To him that fmote Egypt in their firft born : for his mercy endureth forever. To him that over- threw Pharaoh and his hoft in the Red Sea : for his mercy endureth forever. To him that fmote great kings : for his mercy endureth forever." God^s goodnefs is a confuming fire to the finally impen- itent, and will burn to the loweft hell. And this amiable attribute of vinditiitive juftice muft be difplayed, in order to a full difplay of divine good- nefs. Thus God difplays all his goodnefs, when he difplays it in the higheft poftible degree, and in every poffible way. It is impoffible to conceive, that a more clear and full difplay of goodnefs than this, can be made by the greateft and beft of Be- ings. It remains to (how, III. That 132 SERMON VI. III. That Godj by thus difplaying all his goo'd^ r\^^s^ necefTarily difplays all his glory. This is plainly fuppofed in the text. Mofes prays, that God would fhew him his glo?y, and God replies, *'I will make all my goodnefs pafs before thee." There appears no pertinency in this reply, unlefs the Deity would neceffarily difplay all his glory, by difplaying all his goodnefs. But the truth of this will more fully appear, if we confider, 1. That when God difplays all his goodnefs, he difplays all his moral charaUer. The Supreme Be- ing has no moral excellence but what is included in his goodnefs. God is love ; all his goodnefs confifts in love; all his love lies in his heart ; and his heart is the feat of all his moral excellence. By difplaying all his heart, therefore, he neceffarily difplays all his moral charafter. But he difplays all .his- heart, when he difplays all his goodnefs. For all the feelings of his heart are goodnefs it- felf. So that it is impoflible for God to difplay all his goodnefs, without difplaying all his feelings; and when all his feelings are expreffed or a6lcd out, his whole heart and all his moral excellence is difplayed. Befides, 2. When God difplays all his goodnefs, he ne- ceffarily difplays all his natural as well as moral ex- cellence. Self-exiftence, independence, omni- prefence, almighty power, boundlefs knowledge, and infinite wifdom form the natural excellence or glory S E R M O N VI. 133 g\Qvy of God. But all thefe natural attributes de- rive their real glory from liis goodnefs, without which they would be a blemifh, rather than a beau- ty, in his charaftcr. When his natural perfeftions are under the influence of perfeft goodnefs, and exercifed to difplay it, then they appear in all their glory ; but could we fuppofe them to be dif- conneded with perfeft goodnefs, and under the influence of a malevolent heart, they would ap- pear infinitely odious and terrible; and form the mofl; malignant and deteftable charafter conceiva- ble. It is the goodnefs of God, which ftamps a beauty and glory upon all his natural attributes. Accordingly, when he difplaysall his goodnefs, he neceflarily difplays all the glory of his natural per- feftions. The full difplay of his goodnefs re- quires the higheft exertions of his power, wifdom, and knowledge. All thefe muft be exerted, in or- der to form and execute a fcheme, which is calcu- lated to promote the higheft poffible good of the univerfe. If God difplays all his goodnefs, there- fore, he muft neceffarily difplay all his greatnefs. This conne6lion between the difplays of goodnefs and greatnefs we find in men. Mofes could not difplay all his goodnefs, without difplaying all his greatnefs. Paul could pot difplay all his goodnefs, without difplaying all his greatnefs. And Chrift could not difplay all the feelings of his heart, with- out difplaying all the perfections of his nature. So 134 SERMON VI. So the Supreme Being cannot difplay all Iks moral} without difplayiijg all his natural attributes. God has no glory but what confifts in and is derived from his goodneis; and, therefore, by diTplaying all his goodnefs, he muft neceffariiy difplay all his glory. Having illuftrated the feveral particulars propafed, it remains to draw a number of plain and important inferences from what has been faid, 1. If God be a Being, who poffeffes and difplays |^erfe61; goodnefs; then the religion, which he has required of mankind, is a reafonable fervice. He faith to every one, who is capable of underftand- ing his word, " Thou fhalt love the Lord thy God with all thy heart, with all thy foul, and with all thy ftrength." Supreme love to God is the fum and comprehenfion of all that religion, which he has enjoined upon men. And if he be a Being of fu- preme moral excellence, then he is worthy of the fu- preme afFeftion of all his reafonable creatures. It h neither fuperftition, nor enthufiafm, to love, to fear, to obey, to worfhip, and to adore, the great- eft and beft of Beins^s. Rational creatures cannot give a brighter difplay of their rationality, than in difcerning the fupreme excellencies of their Crea- tor, nor a brighter difplay of their goodnefs, than in giving him the fupreme afft;6tion of their hearts. If it be reafonable to love any objeB, it is reafon- able to love the moft amiable objeft. If it be rea- fonable to efteem any objeQ, it is reafonable to ef- teem S E R M O N VI. 135 Tcem that which has the greateft natural and mor- al excellence. If it be reafonable to obev anv be- ing, it is reafonable to obey Him, whofe will is perfe6l rc8.itude. If it be reafonable to fubmit to the government of any being, it is reafonable to fubmit to the government of Him, who always knows and always does what is beft. If it be rea- fonable to worfhip any being, it is reafonable to worfhip Him, who is infinitely the greateft and beft of all Beings. The religion, which God requires, is founded in the nature of things, and muft remain a reafonable fervice on the part of man, as long- as he retains his rational nature, and God poffeffes fupreme natural and moral excellence. 2. If God muftdifplay his goodnefs in order to difplay his glory ; then by feeking his own glory, he muft neceffarily feek the good of his creatures, A full dil'play of divine goodnefs muft neceffarily promote the higheft happinefs of the intelledual fyftem. God cannot, therefore, difplay all his goodnefs without aiming to difFufe the largeft pof- fible portion of holinefs and happinefs, through the univerfe; or in other words, he cannot feek his own glory in the higheft degree, without feeking the higheft good of the intelligent creation. The Scriptures abundantly teach us, that God aims at his own glory in all his condu6l. We read, that " he made all things for himfelf ; and that for his pleafure they are and were created." In difpenf- ing 136 SERMON VI. ing mercies and judgments, he tells us, he means to difplay his glory before the eyes of all his intelli- gent creatures. But, in every inftanCe of difplay- ing his glory, he difplays his goodnefs, and pro- motes the happinefs of the univerfe. In creating angels and men, and all inferior cbjefts, his ulti- mate defign was to make them inftruments in his hand, of promoting the holinefs and happinefs of the univerfe. For if there be one creature in the univerfe, whofe creation, deftination, and final dif- pofal will not difplay the goodnefs of God, it cannot fubferve his glory. Juft fo far, therefore, as all created objeQs will eventually promote the gen- eral good of the univerfe. juft fo far and no farther will they promote the glory of their Creator. The fupreme glory of God, and the fupreme good of the univerfe are neceflarily and infeperably con- ne6led-. And it is for want of feeing this connec- tion, that fo many objeQ: againft the ultimate end of God in the creation of the world. They im- agine it is derogatory to God to fay, that he makes, his own glory his ultimate end in creation, provi- dence, and redemption. They attach the idea of felfilhnefs to this motive of aftion. But if God cannot feek his own glory in any other way, than in difplaying his goodnefs ; then to feek his pwn glory to the higheft degree, is the fame thing as to give the higheft expreffion of univerfal and difin- terefted benevolence. 3- If SERMON VI. 137 3. If God cartnot difplay all his glory, without dilplaying all his goodnefs; then the glory ot God required the exiftence of natural and moral evil. All the goodnefs of God in all its branches, could not have been difplayed, if natural and moral evil had not exifted. If there had been no ftnners a- mong the creatures of God, he could never have had an opportunity of difplaying his grace in for- giving iniquity, tranfgreffion, and fin ; nor of dif- playing his juftice in punifhing the guilty and im- penitent. There was the fame kind, if not the fame degree of neceffity in the divine mind, to cre- ate finful, as to create holy beings. If God meant to difplay all his goodnefs in creation, he was obli- ged to bring into being obje6ls, upon which he might difplay both his juftice and mercy. God's goodnefs will fliine brighter, in his condu8; to- wards finful, than in his condu8: towards holy be- ings. More of the heart of God will be feen in the work of redemption, than in all his other works. In this fcheme of grace, a foundation is laid for a full difcovery of all the natural and mor- al perfections of the Deity. The glory of God, therefore, required, that juft fuch finful creatures as mankind are fiiould exift, that they might be both the monuments of divine juftice, and of di- vine grace. 4. If the fupreme glory of God confifts in his goodnefs ; then thofe, who like any part of his S charafter. \ t^9 SERMON Vr. charafler, muft neceflarily like the whole. His natural perfections are under the entire control of his moral ; and his moral perfetlions fummarily confift in goodnefs, or univerfal, difinterefled be- nevolence. His power is a benevolent power j his wifdor is a benevolent wifdom ; his fovereign- ty is a benevolent fovereignty ; his juftice is abe* nevolent juftice ; and every other moral perfeftion of his nature is only a branch of general benevo- lence. No man, therefore, can underftandingly approve of any one of the divine attributes, with- out approving of all. It is a great miftake in any to imagine, that they love the goodnefs, or mercy of God, while they feel oppofed to his juftice, or fovereignty, or any other divine attribute. The charafter of God is abfolutely perfe6l and uniform. The charafters of men are mixed characters, in which- there are often fome things to be liked, and others to be difliked. But in the Deity perfe6i goodnefs ilamps a beauty and glory upon all his attributes, and forms a charafter completely and infinitely amiable. The only reafon, why any im- agine, that they love fome parts of the divine char- after, and not the whole, is, that they do not real- ly underftand the nature of divine goodnefs, but fuppofe, that God is altogether fuch an One as themfelves. They love the goodnefs of God, when they confider it as partial in their favor; but tliis is a falfe idea of it, and entirely confiftent with hatred SERMON VI. 139 hatred to his juftice, and every other divine attri- bute. 5. If the fupreme glory of God confifts in his goodnefs; then ihofe, who diflike any part of the divine charatler, muft neceffarily diflike the whole. Some pretend to like the natural perfections of the Deity, while they objeft againft his moral attri- butes. Thofe of a Deiftical turn profefs to be- lieve, that there is one Supreme Being, who is pof- fefled of almighty power, boundLfs knowledge, and every other natural perfeQion. And they infinuate, that they have no objeftions againft the exiftence and chara6ler of fuch a felfexiftent and eternal Being. Nor do mankind in general find fault with the natural attributes of the Deity, while they view them as difconnefted with his moral char- after. The reafon is obvious. The bare exift- ence of the natural perfections of God, while they lie dormant, and are not voluntarily direCled to any particular end, nor employed to promote any particular defign, cannot in the leaft degree affeft the intereft or happinefs of mankind. And the worft of men are willing there fhould be a being of infinite natural perfections, if he will let them entirely alone. But there is no room to confider the natural attributes of God as feparate from his moral, for they are all under the influence of his goodnefs. And being under the conftant direClion of his goodnefs, they cannot be really approved of, without 140 S E R M O N VL v'ithout approving of his goodnefs. Thofe, there- fore, who diflike the goodnefs of the Deity, which comprehends his whole moral charafter, muft ne- ceflarily diflike every perfeBion of the divine na- ture. There are others among the believers of divine Revelation, who profefs to like all the nat- ural perfe6lions of the Deity and fome of his mor- al attributes, efpecially his goodnefs and grace ; but yet heartily oppofe his inflexible juftice and abfolute fovereignty. But if they diflike the juf- tice and fovereignty of God, they mufl: of neceffi- ty diflike his goodnefs and mercy, and every oth- er natural and moral attribute. For the juflice of God is only a branch of his perfe6l benevolence, and his fovereignty is a benevolent fovereignty. God does not diflike any of his own perfe61ions; and thofe, who are partakers of the divine nature, cannot' diflike any of its natural and moral excel- lencies. It is not poflible, that any man fliould really know all the perfeflions of the Deity, and vet hate one and love another. Thofe, who real- ly hate any part of his goodnefs, mufl: neceflarily hate all his goodnefs; or all the perfeftions of his nature, which flow from it, and are always under the influence of it. 6. If the goodnefs of God forms his whole mor- al chara6ler; then thofe who do not love him fu- premely, mufl; neceflarily hate him fupremely. There is no defe6^. nor blemifti in the moral char- aBer S E R M O N VI. 141 a6ler of God. It is fupremely amiable and glori- ous. In this light it appears to all holy beings. Angels and faints in heaven difcern the moral glo- ry and excellency of the Deity, and accordingly love him fupremely. They love the goodnefs of God, wjiich conftitutes him the beft of beings, and therefore they love him above all other beings. But, on the other hand, thofe. who difcert^no moral excellence in the univerfal and difintereued benevolence of his nature, muft neceffarily difcern an infinite blemifh in his chara6ler, and view him as the moft odious and deteftable being in the uni- verfe. This we know is the cafe with refpeft to fallen angels. They now hate God fupremely for that fame goodnefs and moral glory, for which they once loved him fupremely. And we find this to be the cafe with refpe6; to finncrs of mankind. When they are brought to realize the Being, and to attend to the moral chara6ler of God, they feel their carnal mind rife in perfeft enmity and oppo- fition to him. They view all his natural perfec- tions under the influence of impartial and univer- fal goodnefs. This they hate in any being, and above all in the Supreme Being. While they con- fider all his perfe6lions under the influence of his perfeftly benevolent heart, they hate his power, his wifdom, his juftice, his fovereignty, his grace and faithfulnefs. They hate God in exa£t propor- tion to his goodnefs and greatnefs. And as they believe 24^: SERMON VI. believe him to be infinitely great and good, fo they hate him infinitely more than any other, yea, than all other beings. 7. Does the glory of God confift in his good- nefs, or in his feeling properly towards all his crea- tures, of every chara6ler and condition? Hence we learn that it is the true charaHer of God, which fmners hate. They do not hate him, while they imlpne he is regardlefs of their charafter and con- du8;. And they do not hate him, while they think he is altogether fuch an One as themfelves, and feels a partial regard for their intereft and happi- nefs. But as foon as they realize, that he loathes their chara6ters, and feels difpofed to punifh them to all eternity, for all their felfifh feelings and con- duQ, then they begin to hate him with a perfe6l ha- tred. There is nothing in God, which they fo heart- ily oppofe, as that very goodnefs or benevolence, which confi;itutes all his moral excellence and glory. They would not hate him fo much, if they could only believe, that he was oppofed to them upon the principle of perfe6l malevolence. There are no two difpofitions fo diametrically oppofite to each oth- er, as perfe6l benevolence and perfeft felfifhnefs. The firft forms the chara8:er of God, and the fee - ond the charaQer of finners. Hence finners per- fe6lly hate that amiable and glorious difpofition in the Deity, by which he is perfeQly oppofed to all their views and feelings. And the more they fee . S E R M O N VI. 143 fee the impartial, difinterefted, fovereign goodnefs of liis nature difplayed in his works and in his word, the more dire6tly and vigoroufly their hearts rife againft him. Many fuppofe, that all the oppofi- tion, which finners feel and exprefs towards God, arifes entirely from ignorance of his true charac- ter ; and, therefore, they conclude if finners could only be made acquainted w^th God's true charac- ter, and his real feelings towards them, they would iiiftantly renounce their enmity, and become his moil cordial friends. But this is a very great mif- take. It is the very nature of fmful creatures to hate their benevolent Creator. They would not be finners unlefs they poffeffed a felfifh heart; and fo long as they poflefs this, they cannot be recon- ciled to the chara8;er, nor fubjeft to the holy and righteous law of God. Belides, if a clear andjuft view of the character of God would reconcile fin- ners to him in this world, why not in the next? All the damned will have a clear, realizing, juft view of the moral chara6ler of God ; but we have no reafon to think, that their knowledge of his char- after and conduft will ever fubdue their enmity, and reconcile them to his vindi6live juftice. But if the true knowledge of God will not have this ef- fe6i in a future ftate, then it cannot have this efFe£l in the prefent ftate. Indeed, it is the higheft ab- furdity to fuppofe, that the clear knowledge of that being, whom finners naturally hate, fhould lead them 144 SERMON VI. to love him. But it is eafy to fee, that the more felfifh creatures know of the benevolence of the Deity, the more they will hate and oppofe him. 8. If the glory of God confiftsin his goodnefs ; then a clear view of his goodnefs would deftroy all the falfe hopes of finners, refpe8ing their good ef- tate. It is evident from fcripture, that (inners may think they have true love to God, and ftand enti- tleo^^to eternal life, while they are really in a ftate of total alienation from God. The Ifraelites en- tertained falfe hopes refpe6ling the favor of God, when they received the law at Mount Sinai. The Scribes and Pharifees thought they ftood high iii the favor of God. The young man in the gofpel, and Saul the perfecutor, viewed themfelves as re- ally religious and friendly to God. And Chrift reprefents many as being fatally and finally deceiv- ed, refpjcfting their good eftate. Such deception always arifes from finners having a falfe idea of the true character and fupreme glory of God. Did they underftand the true nature of his goodnefs, which forms his fupreme glory, they would not im- agine they loved him, while they were real enemies to him. They would be fo far from thinking they loved him fupremely, that they would fenfibly feel a total oppofition to his chara6ler. But when fin- ners have only a partial view of God's goodnefs they may love it, and feel ftrong affe6lions of grat- itude to the grealeil and befl of beings. This is the S E R M O N VI. 145 the cafe with refpeft to a very great part of thofe, who live under the light of the gofpel ; they have formed fach an idea of divine goodnefs, that they really feel friendly to the divine chara61er. And this is more particularly the cafe with thofe, who have been awakened to a fenfe of danger and guilt, and by fome text of Scripture, or by fome other circumftance, have been led to believe, that their fins are pardoned, and their perfons accepted through Chrifi: the beloved. But all thefe reli- gious hopes and afFeftions are falfe ; and a clear view of all God's goodnefs, or of his goodnefs in all its branches, would totally deftroy them. Let finners only be convinced, that God's goodnefs is impartial, and leads him to hate and reje6l all thofe, who love him merely for a fuppofed partial affe6lion towards them, and they would lofe all their love, and feel a bitter 'enmity againft his whole chara6ler. This is demonftrated by the condu6t of the Ifraelites, who fang God's praifes at the Red- Sea, but murmured, and rebelled, and died in the wildernefs; and by thofe multitudes, who cried hofannah to Chrift, but afterwards cried crucify him, and finally embrued their hands in his blood. A juft view of God's goodnefs mufl neccfTarily de- (iroy all thofe religious affeftions, which flow from a falfe view of it. 9. If the glory of God confifts in his goodnefs ; then we learn, why finners are reprefented as blind T tu 146 S E R M O N VL to his glory. The Scripture fpeaks much of the moral blindnefs of finners, and reprefeiits them as incapable of feeing the moral beauty of the divine charatler. Our Saviour frequently offended the Pharifees, by calling them blind. Paul fays, " The natural man receiveth not the things of the Spirit of God: for they are foolifhncfs unto him j nei- ther can he know them, becaufe they are fpiritual- ly difcerned." The Apoftle John fays, " He that lovcth not, knoweth not God, for God is love.'* Thofe who are entirely under the influence of a felfifli heart, cannot know how an infinitely benev- olent being feels. Though they may have a fpec- ulative knowledge of difintercfted love, and dif- cern an eflential difference between felfifhnefs and benevolence ; yet they have no experimental knowledge of the fupreme beauty and glory of the Deity.- They muft feel as he does, in order to have a moral view of his moral excellence. 10. If God's glory effentiallyconfifls in his good- nefs ; then thofe, who have feen his real glory in ibe leaft degree, will defire to fee more and more of if. This appears from the nature of fpiritual difcoveries, which afford peculiar fatisfaftion to thofe, to whom they are made. Mofes had feen the moral beauty of the divine chara6ler, and this led him to defire a more full and perfeft difcovery of it. " I befcech thee, fhew me thy glory." Da- vid had feen the glory of God, and his partial views of SERMON VI. 147 of It led him to defire larger and clearer views of his moral beauty. "One thing have I defired of the Lord, that will I feck after, that I may dwell in the houfe of the Lord all the days of my life, io be- hold the beauty of the Lord." Thofe, who polTefs the leaft degree of grace, and have had the lead view of the moral excellence of the Deity, heartily de- fire to fee all the glory of God difplayed, in all the manifeftations of his goodnefs. They are not afraid of feeing his power, nor his wifdom, nor his fovereignty, nor his juftice, nor his grace, too ful- ly difcovered becaufe they know, that all his per- fections are under the influence of that perfeft be- nevolence, which they love. They are not afraid of looking into futurity, and fending their thoughts into the regions of light, and the regions of dark- nefs, for they know that wherever they fhall fee the hand, they fliall fee the heart of God ; and it will be impoffible to difcover any part of his char- after, or any inftance of his conduft, which will not difplay his goodnefs. Bleffed are the pure in heart, who love to fee God. Their defires fhall be completely fatisfied, when they arrive at the kingdom of glory; and with this hopeful profpeft they may poffefs their fouls in patience, as David did. "As for me, I will behold thy face in right- eoufnefs : I Ihall be fatisfied, when I awake with thy likenefs." Let 14^ S E R M O N VL Let all take occafion from wliat has been Taid, to inquire whether they fincerely love the glory of God. This is fomething very different from loving their own happinefs, and loving God for promoting it. To love the glory of God is to love all his goodnefs, and all the perfeftions of his na- ture, which are under the influence of it. It is to be pleafed with every part of the divine character, and every inflance of the divine conduft. God has difplayed his goodnefs towards angels and men ; both in a ftate of holinefs, and in a ftate of fin. He has difcovered his feelings towards holy and un- holy creatures. He has manifefted the higheft complacency and delight in thofe, who love him ; and the higheft difplealure againft his enemies. He has provided a heaven of holinefs and happinefs for the righteous, and a place of everlafting tor^ ment for the wicked. He is now forming vefTcls of mercy and vcflcls of wrath, upon whom to dif-^ play all his goodnefs in all its branches to all eter- nity. Now, do you defire to fee the glory of God. difplayed in all thcfc ways and upon all thefe ob- jefls? Are you wifhing for the accomplifhment of all God's defigns to difplay his glory ? Can you enter into his views and feelings, in the plan of redemption, which is to unfold all his goodnefs ? Can you defire, that this fcheme of perfe6l benev- olence fliou'd be carried into execution, whether it fhall raife or fink, happify, or deflroy you for- ever? S E R M O N VI. 149 ever? If thefe be your feelings, you are really friendly to God. And that goodnefs, which you love, will have a moft friendly afpe8; upon your happinefs. It will engage all the attributes of the Deity in your favor; and conduQ: you finally to that kingdom, which was prepared for you, before the foundation of the world. But, on the other hand, if you cannot enter into the benevolent views and feelings of the Deity, nor heartily acqui- efce in all the difplays of his goodnefs, you are re- al enemies to God and to all righteoufnefs. And that goodnefs, which you hate and oppofe, will en- gage all his perfe6lions againft you. He cannot difplay all his goodnefs, unlefs he makes his wrath and power known, in your everlafting deftru6lion. The fame goodnefs of God, which requires him to fave penitent, believing finners, equally requires him to deftroy the impenitent and unbelieving. The fame goodnefs of God, which prompts him to raife faints to the third heavens, will equally prompt him to fink finners to the loweft hell. Let the goodnefs of God, therefore, both alarm and allure finners to exercife that godly forrow, which work- eih repentence unto falvation. Amen. SERMON SERMON VII. The Teftimony of Chrift to his own Divinity " ■ xxxxxx«<5>""@'xxxxxx John x, 33. Becaufe that thoUi being a many makejl thyjdj God, X HERE have been various opinions of our Saviour, ever fince his firft appearance in the flefh. Not only Herod, but all Jcrufalem, "were troubled with anxiety and doubt, when they heard the news of his birth. Mary herfelf hardly knew what opinion to form of her child, when fhe heard and pondered the faying of the angels, who had announced him to the world, as Chrift the Lord. And when the appointed time was come, that he fhould emerge from the obfcurity of private life, and appear in his public charaBer, thofe, who heard his do8:rines and faw his miracles, were ve- ry much divided in their opinions of fuch an ex- traordinary 152 SERMON VII. traordinary Perfonage. Some faid, he was John the Baptift; fome faid, he was Elias; fome faidj he was Jeremias, or one of the prophets ; and fome faid, he was the Son of the living God. But though this laft opinion was believed by his difciples, and propagated by the firft preachers of the gofpel, af- ter his afcention to heaven; yet new and ftrange opinions of Chrift foon fprang up and fpread a- hiong his profeffed followers. Some denied his humanity; fome denied his divinity; and fome denied both. This diverfiiy of opinions, concern- ing the founder of our holy religion, proved the unhappy occafion of long and fliarp difputes in the Chriftian Church. And though a milder fpir- it now prevails among Chriftians ; yet they are far from being united in their fentiments about the perfonal chara6ter of their common Saviour. Four different opinions, upon this fubjeft, divided them into four different denominations. Thefe are commonly called, for the fake of dillinftion, So- cinians, Arians, Unitarians, and Trinitarians. The Socinians believe, that Chrifl was but a mere man^ though favored with the gift of Infpiration. The Arians make him more than man, and fuppofe him to be pofTelTed of every divine perfeflion, except felfexiftence and independence. The Unitarians view him as a fuper-angeiic Nature intimately unit- ed with the one true God. The Trinitarians con- ceive him to be a proper man myflerioufly united with SERMON VII. 153 with the fecond Perfon in the Godhead. But not- withftanding this variety of opinions concerning Chrift, yet all his profefTed followers agree, that he was poffefTed of perfe6l purity and moral rec- titude. And fince they agree in the belief of his undoubted veracity, they ought to agree, that his own declarations concerning himfelf fliould fetde their long and unhappy difpute. His enemies fay, in our text, that he profefled to be God as well as man, " Becaufe that thou, being a man, makeft thyfelf God." Thefe words very naturally lead us to confider what Chrift did fay concerning his hu- manity and divinity; and the grounds, upon which he aflerted both. I. Let us confider what Chrift faid concerning his humanity. He was born of a woman. He gradually in- creafed in ftature and knowledge, until he reached the years of manhood. He then appeared and converfed like other men. And when he had oc- cafion to fpeak of himfelf, he ufed a peculiar phrafe, which clearly and forcibly expreffed his humanity. He commonly called himfelf the Son of man. I will mention a number of inftances. " The foxes have holes, and the birds of the air have nefts ; but the Son of man hath not where to lay his head. The Son of man came eating and drinking. Tell the vif- ion to no man, until the Son o/raan be rifen from the dead. The Son of man goeth as it is written of U him j 154 SERMON VIL him ; but wo unto that man by whom the Son of man is betrayed. The Son of man is come to feek and to fa-ve that which is loft. Verily, verily, I fay un- to you. Except ye eat the flefh of the Son oj man, and drink his blood, ye have no life in you. Whom do men fay, that I the Son of man, am .?" It is need- lefs to tranfcribe all the paffages, in which Chrift calls himfelf the Son of man^ fince he calls himfelf fo, more than fixty times in the New Teftament. By this phrafe, he always meant to affert his hu- manity. And the Jews always underftood it in this fenfe. For they charged him with blafphemy, becaufe he profeffed to be a man, and yet made himfelf God. If they had miftaken his meaning, he muft have certainly known it, and as certainly reftified their miftake. But it does not appear, that he ever intimated to any perfon, that he had been mifunderftood in calling himfelf the Son of man. By this phrafe, therefore, he muft have in- tended to affert his true and proper humanity. II. Let us confider what he faid concerning his divinity. Though he profeffed to be man, yet he made himfelf God; and faid more about his divine.^ than about his human nature. He faid a great many things, by which he meant, either direftly or in- dire6lly, to afTert his divinity. Here it may be obferved, in the firft place, that he called himfelf the Son of God. " God fo loved the world, that he gave SERMON VII. 55 ^ave his only begotten Son, that whofoever believeth in him fhould not perifli, but have everlafting life. For God fent not his Son into the world to con- demn the world, but that the world, through him, might be favcd. He that believeth on him is not condemned ; but he that believeth not is con- demned already, becaufe he hath not believed in the name of the onfy begotten Son of God. Verily, verily, I fay unto you. The hour is coming, and now is, when the dead fhall hear the voice of the Son of God. Doft thou believe on the Son of God? He anfwered and faid, who is he, Lord, that I might believe, on him? And Jefus faid unto him it IS he that talketh with thee. This ficknefs is not unto death, but for the glory of God, that the Son of Gcd might be glorified thereby." In all thefe paflages, Chrift means to aflert his divinity, by cal- ling himfelf the Son of God. And he means to convey the fame id-ea of himfelf, by calling God his Father. *^The Son of man fliall come in the glory of his Father. Thinkeft thou that I cannot pray to my Father^ and he fhall prefently give me more than twelve legions of angels. Ifye had known me, ye ihould have known my Father aKo. But now have they both feen and hated both me and 7?iy Father" I might go on quoting paffages of this import ; for Chrill calls God his Father, more than fifty times in the four Evangelifts. This mode of fpeaking was very ofFenfive to the Jews, who underllood him 156 SERMON VIL him as aflerdng his divinity. Accordingly we readj «' Therefore the Jews fought the more to kill him, becaufe he had not only broken the fabbath- but faid alfo that God was his Father, making bimfelf equal with God.'' Again, Chrift ufed anoiher phrafe. which carried the idea of his divinity. He ufed frequently to fay, that he was one with the Father, " Neither pray I for thefe alone, but for them alfo which fhall be- lieve on me through their word; That they may be one, as thou Father art in mc^ and \ in thee, that they alfo may be one in us : that the world may know that thou haft fent me. And the glory which thou gaveil me I have given them ; that they may be one, even as we are one." By this un- ion with his Father, the Jews underftood him to alTert his divine nature. Hence we are told, when he faid on a certain occafion, " I and my Father are one, then the Jews took up ftones to ftone him." Juft after this, he faid, "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works : that ye may know and believe that the Father is in me, and I in him.'" It is added, " Therefore they fought again to take him : but he efcaped out of their hand." Again, Chrift ufed ah expreflion, which fairly implied his eternity, and confequentiy his divinity; and being taken in this fenfc, it highly difplcafed the Jews. S E R ,M O N VII. J5y Jews. *^ Your father Abraham rejoiced to fee my day ; and he faw it, and was glad. Then faid the Jews unto him, Thou art not yet fifty years old, and haft thou feen Abraham ? Jefus faid unto them, Before Abraham toas^^ I am. Then they took up ftones to caft at him, but Jefus hid himfelf, and went out of the temple, going through the midft of them, and fo paffed by." Again, Our Lord profeffed to be a divine Perfon, by claiming a divine authority io forgive fins. '• And behold, they brought to him a man fick of the pal- fy, lying on a bed : and Jefus feeing their faith, faid unto the fick of the palfy, Son, be of good cheer, thy fins are forgiven thee. And behold, cer- tain of the fcribes faid within themfelves, This man blafphemeth. And Jefus, knowing their thoughts, faid, Wherefore think ye evil in your hearts? For whether is it eafier? to fay, Thy fins be forgiven thee ? or to fay, arife, and walk ? But that ye may know that the Son of man hath power on earth to forgive fins, (then faith he to the fick of the palfy) Arife, take up thy bed, and go unto thine houfe." Again, It belongs to a divine Perfon to perform divine works; and fuch Chrift profeffed to perform. He faid, " My Father worketh hitherto, and I work." He faid, " he had power to lay down his life, and power to take it again." He faid, « he had pow- er to raife the dead, or quicken whom he would." He 15$ SERMON VII. He wrought miracles in his own name, and by his own power. When he was requefted-to work a miracle, his ufXial reply was, / wilU and then wrought the miracle defired. The Prophets wrought miracles in the name of God, and the Apoftles in the name of Chrift. But Chrift wrought miracles in his own name which was a public and explicit profefSon of his divinity. Moreover, many perfons, who came to our Sav- iour, paid him divine homage, for which he never rebuked them. " And behold, there came a leper and worjhipped him., fayi"g? Lord, if thou wilt, thoa canft make me clean. And Jefus put forth his hand, faying, I will, be thou clean." We are told, « There came a certain ruler and worjliipped hiin^ faying, My daughter is even now dead : but come thou and lay thine hand upon her, and fhe jfhall live. And Jefus arofe and followed him." When Chrifl had walked upon the fea, faved Peter from drowning, and came into the fliip, " then they that were in the fhip came and worjhipped him." The women, who met him after his refurre6lion, as they were returning from the fepulchre, " came and held him by his feet, and worjliipped him.'' The eleven difciples conduced in the fame manner in Galilee, for " when they faw hira, they worjiiippcd him.'' And when believing Thomas faid unto him> My Lord and my God, Jefus appeared and com- mended his faith and worfliip. In fuch various • wavs. SERMON VII. 159 ways, and by fuch various forms of fpeech, our Saviour made himfelf God. And to give his ex- preffions their full force, it may be proper to ob- ferve. In the firft place, that they convinced the Jews, that he meant to affert his divinity. When he in- quired why they went about to ftone him, they re- plied, "For a good work we ftone thee not: but for blafphemy, and becaufe that thou, being a man, makeli thyfelf God." The Jews, who knew their own language, would never have charged Chrift with blafphemy, unlefs he had ufed expreffions con- cerning himfelf, which properly conveyed the idea of divinity. But when they heard him fay, that he was the Son of God; that God was his Father ; that he and his Father were one; that Ae did the ■works of his Father ; that he had power to raife the. dead; that he had authority io forgive fns ; and that it was the will of God, that all men fliould honor the Sdn^ even as they honor the Father ; it was extremely natural for them to believe, that he meant to make himfelf God as well as man. And this leads me to obferve. In the fecond place, that Chrift never contra- dided his profeflions of divinity, nor explained them in any fenfe different from that, in which they were underftood. Though he was blamed, and even charged with blafphemy, for making him- felf God; yet he never denied that he was a divine * , perfon. i6o S' E R M O N VIL peifon, nor that he had profefled to be fo. But if he had not been a divine perfon, and had never intended to convey this idea of himfelf, then it was highly incumbent upon him, to explain his mean- ing, and undeceive thofe, whom he had deceived, by his unufual and improper expreffions. And this we prefume he would have done, had he been a mere man of common honefty. Honeft men have always been very careful not to claim, nor even to receive divine honors. When Pharaoh told Jofeph, " I have heard fay of thee, that thou canft underftand a dream to interpret it; Jofeph anfwered Pharaoh, faying, ii is not in me, God fliali give Pharaoh an anfwer of peace." When Nebu- chadnezzar alked Daniel whether he could inter* pret his dream, Daniel replied, " As for me, this lecret is not revealed to me for any wifdom that / have more than any living," When Cornelius met Peter, " and fell down at his feet and ■worjhipped him; Peter took him up, faying, ftand up : I myjelf alfo am a man" When the Lycaonians were about to offer facrifice to Paul and Barnabas, they refti- fied their miftake, and rejefted their impious hon- ors. And when the Apoftle John was about to worfhip an angel, he rebuked him, " faying, fee thou do it not. Worjhip God" Now, if Chrift were not a divine perfon, and yet knew that he was taken to be divine, by thofe, who converfed with him, and that too in confequence of his own ♦ expreffions^ SERMON VII. i6t expreffions ; how could he confiftently with a proper regard to them, to hirafelf, and to his Mak- er, neglecl to reclify their great and dangerous miftake ? To have neglected this, would have prov- ed him to be not only deftitute of the virtue of the Prophets and Apoftles; but to poflefs the vanity of Herod, who was ftruck by the hand of heaven, for receiving that honor, which was due to God only. Since, therefore, Chrift never contradift- ed his profeflions of divinity, nor attempted to ex- plain them differently from what they were under- ftood, we are conftrained to conclude, that he was, in truth, what his expreffions naturally implied and conveyed, a divine Pcrfon, Efpecially, if we con- fider once more. That he juftified himfclf in profefling to be a di- vine perfon ; and perfifled in that profefilon, in the full view of death. When the Jews charged him with blafphemy, for making himfelf God, he boldly juftified his condud. "Say ye of him whom the Father hath fanftified and fent into the world, Thou blafphemeft, becaufe I faid, I am the Son of God ? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works ; that ye may know and believe that the Father is in me, and I in him." Indeed, he was fo willing to juftify his pretenfions to divinity, that he once propofed the queftion him- felf, on purpofe to confound and filence the Phar- *• W ifeesj i62 SERMON VIL ifees, upon this fubje6i:. " While the Pharifees were gathered together, Jefus afked them faying, v/hat think ye of Chriil ? Whofe Son is he ? They fay unto him, the Son of David. He faith unto them, How then doth David in Spirit call him Lord, faying, The Lord faid unto my Lord, Sit thou at my right hand, till I make tlune enemies thy footllool. If David then, cail him Lord, how is he his Son ? And no man was able to anfwer him a word, neither durft any man from that day forth aflc him any more queftions." Nor did he barely juftify his claim to divinity, but even perfifled in the claim, when he knew it would coft him his life. After he was apprehended and brought before the High Prieft, the capital charge laid againft him was his profeffing to be a divine Perfoii. It is true, they accufed him, before Pilate, of profeffing to be a King; But, before the High Prieft and Ecclefi- aftical Court, they charged him with no other crime than that of blafphemy, in making himfelf God. Accordingly, « the High Prieft faid unto him, I adjure thee by the living God, that thou tell us whether thou be the Chrift, the Son of God. Je- fus faith unto him, Thou fayeft it. Neverthelefs I fay unto you, Hereafter ye fliall fee the Son of man fitting at the right hand of power, and com- ing in the clouds of heaven. Then the High Prieft rent his clothes, faying, He hath fpoken blafphe- my : what further need have we of witneffes ? be- hold. SERMON VII. 163 hold, now ye have heard his blafphemy, what think ye ? They anfwered and faid. He is guihy of death." Thus Chrift profeffed to be a divine Perfon while he lived ; and when he died, he fealed his teflimo- ny with his own blood. It is as certain, therefore, that he pofiefled divinity, as that he poflelTed the leaft degree of truth, or moral fincerity. It only remains to confider, III. Upon what grounds Chrift aflerted both his humanity and divinity. Aad here, in the firft place, let us inquire upon what foundation he afferted his humanity. Was it limply becaufe he was born of a woman, and had a body of human fhape and fize ? This is what feme fuppofe. But is this fuppofition credible ? Does a mere human body, born of a woman, though deftitute of a human foul, conftitute a hu- man perfon ? Adam was a man, though he never was born. Abraham, Ifaac, and Jacob, are men, though their bodies have been long fince feparated from their fouls. It is not to be fuppofed, there- fore, that Chrift would affert his humanity, upon the (lender ground of being born of a woman and having only a human body. A human foul with- out a human body might have conftituted him a man. But a human body without a human foul could not have given him the effence of humanity. This leads us to conclude, that he afferted his hu- manity, upon the juft foundation of having " a true body tSi SERMON Vir. body and a reafonable foul," united in the fame manner, as the foul and body are united in other men. And if he had a human foul united with a human body, then he may be as properly denom- inated a man, as any of his progenitors, whofe names are mentioned in the firft chapter of Mat- thew. Let us next confiderthe ground upon which he afferted his divinity. Pie could not pretend to be a divine perfon, upon Socinian ground, whicb is that of divine In- fpiration. A divine perfon has no occafion of be- ing divinely infpired. This the Socinians allow, and, therefore, do not confider Chrift as a divine perfon, becaufe he had the gift of infpiration ; but place him upon a level with other infpired men. Nor could he affert his divinity, upon Arian ground; which is, that he poffefied all divine ex- cellencies, except felf-exiftence and independence. For, however great the powers and capacities of a dependent being may be; yet he cannot poffefs a fingle attribute, which may be properly called di- vine. The Arians run into a plain abfurdity, which the Socinians avoid. The Socinians deny, that any being is divine, who is deftitute of felf- exiftence and independence ; but the Arians mainr tain, that a being may be divine, who wants both thefe incommunicable attributes of the Deity, They SERMON VII. t6^ They plead, that Chrift poffefTed divine power, wifdom, and goodnefs ; though he was abfolutely dependent, and derived his being and all his pow- ers from the Supreme God and Father of all. But it is totally inconceivable, that a derived, depend- ent Nature, fhould really pofTefs any of thole di- vine perfe6lions, which eflentially belong to an underived, independent, felf-exiftent Being. No communications from God to Chrift could make him a divine perfon. Nor could any intercourfe with the Deity however near and intimate, make him a Deity. So that no excellencies or perfec- tions of his nature, fhort of felf-exiftence and inde- pendence, could juftify him, in aflerting his divini- Nor could he pretend to be a divine perfon, upon Unitarian ground ; which is, that he was on- ly a fuper-angelic Nature united with a human body, and fent by the one only true God, to perform the work of redemption. Upon this hypothefis, he could aflert neither his humanity, nor divinity; for he was neither a man, nor an angel, nor a De- ity ; but a being (Jul generis) of a peculiar kind. Accordingly, the Unitarians do not pretend he was a Deity, or poffeffed of any truly divine attri- butes. And we cannot fuppofe, that he would af- fert his divinity, upon a ground which was not juft, and which the Unitarians themfelves fuppofe was notfufficient to fupport fuch an affertion. There i66 SERMON VII. There remains no other ground, thereforcj upon which he could affert his divinity, but that of his being God and man, in two diftinft natures, and one perfon. A perfonal union between his divine and human nature would properly conftitute him a divine perfon. And it appears from his own expref- fions, that he did affert his divinity upon this ground. He fays, John in, 13, "No man hath afcended up to heaven but he that came down from heaven, even the Son of man, which is in heaven." Here he reprefents his one individual perfon as being both in heaven and on earth, at one and the fame time. And upon the fuppoli- tion of his human and divine natures being perfon- ally united, he might properly fay this; but upon no other fuppofition. A Prophet could not fay this, in his neareft approaches to God. Paul could not fay this, when he was caught up to the third heaven. An angel could not fay this, either in heaven or on earth. Nor could Chrift fay this, unlefs his human nature were perfonaily united with the divine. Any other union, however near and intimate, could not warrant him, who was a man, to make himfelf God. But here it may be inquired, what is meant by Chrift's human nature's being perfonaily united with his divine nature. It is eafy to fay what is not meant by it. It does not mean, that his hu- man nature was made divine nature. Omnipo- tence SERMON VII. i6f tence could not transform his humanity into di- vinity j becaufe that would be the fame as to pro- duce divinity, or create a Creator. But fuppofing his human nature could have been made divine nature ; yet that would have prevented his being God and man in two natures, and but one perfon, which is what he proieffcd to be. Nor, on the other hand, docs his human nature's h ting per finally united with his divine nature, mean> that his divine nature was made human nature. For, there was the fame impoffibility of degrading his divinity into humanity, as of exalting his hu- manity into divinity. And could this have been done, it would have equally prevented his being what he profefled to be, God and man in one per- fon. Nor does his human nature's being perfinally uni- ted with his divine nature, mean, that his two na- tures were mixt or blended together. For, it evi- -dently appears from Scripture, that he perfinally poflTeffed every divine perfe6lion, and every hu- man quality, except fin. He difcovered, in the courfe of his life, human ignorance and divine knowledge ; human wants and divine fullnefs ; human weaknefs and divine power; human de- pendence and divine independence. But, if the perfonal union of the two natures in Chrift does not mean, that his humanity became divinity, nor his divinity became humanity, nor that thjefe i68 SERMON Vll. thefe were mixt or blended together; then the queftion ftill recurs, What is meant by Chrift's be- ing one perfon in two natures ? I anfwer, the man Jefus, who had a true body and a reafonable foul, was united with the fecond Perfon in the Trinity, in fuch a manner, as laid a foundation for him to fay, with propriety, that he was man ; that he was God ; and that he was both God and man ; and as alfo laid a foundation, to afcribe what he did as God, and fuffered as man, to one and the felf-fame perfon. If any fhould here afk^ How eould his two natures be thus perfonally united ? We can only fay. It is a myftery. And there is no avoid- ing a myftery with refpeft to Chrift. His concep- iion was a myftery. And if we admit the myftery of his conception, why fhould we hefitate to ad- jfliit the myftery of the perfonal union between his two natures ? If we only admit this, all Chrift faid concerning himfelf is eafy and intelligible. " Be- ing a man, he might with propriety? make himfelf God." I ftiall now clofe the fubjc6l, with a few ferious Remarks. 1. To deny the divinity of Chrift, is virtually to impeach his moral charafter. He knew, that there was a great variety of opinions entertained of him,. Many inquired at his own mouth, what manner of perfon he was. In feveral inftances, he was pleafed to anfwer them in terms fufficiently plain SERMON VII. 169 plain and unequivoeaL And though they objeBed againft his anfwersi as extremely impious; yet he never contradiBed or foftened them. In this man- ner, he treated the grand queftion concerning his divinity, for feveral years'. At laft, the fubjeft became more ferious. The Jews confpired againft him, and arraigned him before their higheft Eccle- fiaftical Court, where they accufed him of blaf- phemy, for making himfelf God» The High Prieft, in order to come at the truth of the cafe, laid him tinder the folemnity of an oath, and commanded him to fay in fincerity, whether he had ever pro- feffed to be a divine perfon. In that peculiar fit- uation, while the oath of God was upon him, and death itfelf before him, he confirmed and repeated his pretenfions to divinity, and appealed to the day of judgment to fan6lion his declarations. There is now no need of further evidence, that he fol- emnly profeffed to be a divine perfon ; and there- fore we cannot call his divinity in queftion, with- out joining with the Jews, and impeaching his moral chara6ter. His declarations are recorded, and carry the fame authority now, that they did, when they were uttered, and when they confound- ed his oppofers. It will not fave the appearance of modefty to plead, that we do not mean to contra* diB, but only to explain his expreflions. It is now" too late to explain Chrift's words upon this fubjed; becaufe he has, in the moft plain and folemn man- X ner, 1/0 SERMON VII. ner, explained them himfelf. Hence there is on- ly this alternative before us, either to believe his divinity, or to deny his veracity. But to deny his veracity, upon this fubjeft, is to blaft his whole moral chara6ler, and to reprefent him in as odious a light, as ever the Jews did, when they called him a blafphemer, and faid he was mad, and had a dev- il. To impeach the moral eharafler of Chrift is extremely criminal. For, it is not only blafphem- ing his name, but denying his religion. To fay that Chrift was a blafphemer, is to fay that chrif- tianiiy is a falfehood. If there was no truth in Chrift, there is no truth in his religion. Hence it ferioufly concerns thofe, who d^ny the divinity of Chrift, impeach his charaBer, and fubvert his gofpel, to prepare to meet him, when he fliall come in the clouds of heaven, and fettle the folemn dif- pute between them. 2. To deny the divinity of Chrift, is virtually to fet up human reafon againft divine revelation. The Bible fo plainly reprefents Chrift to be a di- vine perfon, that none would hefitate to believe his divinity, if they could only comprehend the myftery of his being God and man in two natures, and yet but one perfon. This was the ftumbling- block to the Jews. They could not comprehend how Chrift, being a man, could make himfelf God; or how he could fay, when he was not fifty years pldj " before Abraham was, I am." And this is the ftumbling SERMON VII. i7t Humblingblock to thofe, who now deny the divin- ity of Chrift. The myftery contained In this doc- trine, leads them to explain away the plained paf- fages of Scripture in favor of it ; and to bend ail their force lo prove, that the perfonal union be- tween the two natures of Chrift is a plain and pal- pable abfurdity. A late Writer, when he is re- minded, that the Apoftles maintained the do6lrine of Chrift's divinity, fcruples not to fay, "As it is not pretended that there are any miracles adopted to prove that Chrift made and fupports the world, I do not fee that we are under any obligation to believe it, merely becaufe it was an opinion held by an Apoftle." He adds, "It is not, certainly, from a few cafual expreflions, which fo eafily ad- mit of other interpretations, and efpecially in Epif- tolary writings, that we can be authorized that fuch was the ferious opinion of the Apoftles. But i/ii had been their real opinion, it would not follow that it was true, unlefs the teaching of it fhould ap- pear to be included in their general commiffion, with which, as I have fhewn, it has no fort of con^ neftion," But is it fafe for men to lean to their own under- ftanding, in oppofition to the plaineft declarations of Scripture ? Let experience fpeak. Some have made the trial upon this important fubjeft; but greatly to their own di fad vantage. For, their at- tempt to avoid tho feemin^ inconfiftency of Chrift's divinity, 172 SERMON VII. divinity, has driven them into a number of moft plain and palpable abfurdities. By denying him to be God as well as man, they have been obliged to afcribe fuch things to his humanity, as proper- ly and neceffarily belong to his divinity. This will clearly appear in a variety of inftances. The Scripture reprefents Chrift as exifting from eternity : but this they are obliged partly to ac* knowledge and partly to deny ; and fo maintain, that he neither exifted from eternity, nor yet had a beginning of exiftence ; which is a plain abfurdity. The Scripture reprefents Chrift as creating the world, which belongs to him as God : but this they are obliged to afcribe to him as man j which is a plain abfurdiry. The Scripture reprefents Chrift as governing the world, which belongs to him as God : but this they are obliged to afcribe to him as man ; which is a plain abfurdity. The Scrip- ture reprefents Chrift as having power to raife the dead, at the general refurreftion, which belongs to him as God : but this they are obliged to afcribe to him as man; which is a plain abfurdity. The Scripture reprefents Chrift as being able to judge the fecrets of all hearts, at the laft day, which be- longs to him as God : but this they are obliged to afcribe to him as man ; which is a plain abfurdity. All thefe abfurdities neceffarily flow from deny- ing the divinity of Chrift, and applying thofe things to him as man, which belong to him as God. If SERMON VII. T75 If it fhould be allowed, for once, that the doc- trine of Chrift's divinity is really abfurd ; yet it is, by no means, fo plain and palpable an abfurdiiy, as thefe which have been mentioned. For, it is much eafier to conceive, that humanity and divinity fhould be perfonally united in Chrift, than to con- ceive that a mere dependent nature fliould never begin to exifl ; or that fuch a dependent nature fhould be able to create the world, to govern the world, to judge the world, and raife the dead. We can clearly fee, that a being below the Deity can- not perform fuch divine works ; but we cannot clearly fee, that humanity and divinity could not be perfonally united in the great Emmanuel. As foon as men fet up their own reafon againft di- vine revelation, they break over a facred enclof- ure, and take the liberty to reafon themfelves into one abfurdity after another, until they infenfibly fall into the gulph of fcepticifm. "Thofe, who will believe nothing, the manner and caufes of which they cannot comprehend, muft be in the way to believe nothing at all." To avoid this dangerous error, let us be content to give God his place, and to take our own. Let us be willing to allow, that *' the weaknefs of God is ftronger than men ; and the foolifhnefs of God is wifer than men." It is natural to remark in the laft place, 3. That the eftablifhment of Chrift's divinity ef- tabliilies the beauty and confiftency of his whole chara5ler t74 SERMON VII. character and conduft. It is this, which demon- ftrates the reditude of his moral charafter; and fo renders him worthy of the refpeft and imitation of the Socinians themfelves. It is this, which gives worth to his death ; and fo renders him a complete and all-fufficient Saviour. It is this, i^fWch reconciles all the great things afcribed to him, by the Prophets and the Apoftles. It is this, which renders him worthy of the humble homage and praifes of all the hofts of heaven. It is this, which eftablifhes the truth and importance of the gofpel. it is this, which ratifies the truth of thofe. great and precious promifes, that remain to be fulfilled; and affures us, that religion fliall have a long and univerfal reign. It is this, which af- fords permanent light and eonfolation to all good men, while paffing through the dark and dreary journey of life. In a word, it is the Divinity of Chrift, which fpreads a luftre over the face of the world, and calls upon Zion to rejoice, that her God reigncth. SERMON SERMON VIII. On Confcience. • ' ■ ' xxx.:x.xx«0"@°'0>x'.xx>s no peace, faith my God, to the wicked. They are like the troubled fea, when it cannot refl:, whofe waters cafl up mire and dirt. 8. If aoo SERMON VJIf. 8. If confcience will always approve of a fin* cere and upright heart ; then thofe who live a vir- tuous and holy life, muft neceflarily be happy* Accordingly we read, "A good man fhall be fatif- fied from himfelf." And again, " The ways of wifdom are ways of pleafantnefs, and all her paths are peace." Thofe who live in the pra6lice of vir- tue and religion, have a confcience void of of- fence, which yields them that peace, which the world cannot give, and which the world cannot take away. Though the Apoftles and primitive chriftians were generally defpifed and oppofed; yet they found a perpetual fource of comfort and joy in the peace and approbation of their own con- fcience. And if we only live the fame holy and devout life which they lived, we may alfo humbly and confidently fay as they faid : "Our rejoicing is this, the teftimony of our confcience, that in fim- plicity and godly fincerity, not with flefhly wif- dom, but by the grace of God, we have our con* Verfation in the world." Amen. SER M O M SERMON IX. Man's Aftivity and Depend- ence illuftrated and recon- ciled. — -^ — x\xxx:x;x«0"®»«®»xxo and as keeping them by his mighty power through faith unto falvation. All this is fully comprized in the text. "Work out your own falvation with fear and trembling. For it is God which worketh in you, both to will and to do of his good pleafurc." ' Finally, the do6lrinc under confideralion is con- firmed, by all the commands in the Bible^ and by the prayers of all good men. Every commandj which. God has given to men, plainly fuppofes, that, they are moral agents, who are capable o£ a8:ing freely in the view of motives; becaufe a command could have no more influence, or lay no more obligation upon men, than upon flocks or ftones, were men incapable of feeing the nature, and of a6ling under the power, of motives. As all the commands in the Bible, therefore, require men to put forth fome motion, fome exercife, fome exertion either of body, or of mind, or of both; fo they necefTarily fuppofe, that men are, in the ftricleft fenfe of the word, moral agents, and Capa- ble of yielding a6live voluntary, rational obedi- ence to the will of God. But yet the prayers of all good men equally fuppofe, that they muft be a8:ed upon by a divine operation, in all their vir- C c tuous 21 0 SERMON IX. tuous exercifes and aQions. For when tbey pray for themfelves, that God would give them joy, peace, love, faith, fubmiflion, or ftrengthcn and increafe thefc and all other chriftian graces ; their prayers prcfuppofe the neceffity of a divine oper- ation upon their hearts, in all their gracious exer- cifes and exertions. And when they pray for the world in general, that God would fupprefs vice and irreligion every where, convince and convert finners, comfort and edify faints, and fpread the Redeemer's kingdom through the earth; their prayers are founded in the belief, that God mufl work in men both to will and to do of his good pleafure. Such clear and abundant evidence the Bible gives us, that faints both aft and are afted upon by a divine operation, in all their holy and virtuous exercifes. But ftill wc find many, who confider this fciip- 'Itiral doftrine as a grofs abfurdity, or at leaft, as the Gordian knot in divinity, which, inftead of untying, they violently cut afunder ; and fo make a facrifice either of aftivity, or of dependence. Some give up atlivity for the fake of dependence ; fome give up dependence for the fake of aftivity; and fome firft give up one and then the other, for the fake of maintaining both. The FataliPis give up activity for the (like of dependence. They fuppofe men are totally dependent and conftantly a6ted upon as mere machines; and of confcquence are SERMON 4X. fii^ are not free agents. The Arminians, on the other hand, give up dependence for the fake of aQivity, They fuppofe men have a felf-determining power> or a power to originate their own volitions, and are capable of a6ling independently of any divine operation upon their hearts. But many of the Calvinifls endeavor to fleer a middle courfe be- tween thefe two extremes, and fir ft give up a8ivi- ty and then dependence, in order to maintain both. They hold, that men are aElive both before and af- ter regeneration, but pajjivc in regeneration itfelf. Thefe three claffes of men, however they may dif- fer in other refpcfts, feem to agree in this, that no man can aft freely and virtuoufly, while he is a6t- ed upon by a divine operation ; and accordingly unite in pronouncing the doftrine, which we have been labouring to eftablifli, inconfiftent and abfurd. This naturally leads us to inquire, In the fecond place, why atlivity and depend- ence are fo generally fuppofed to be inconfiftent with each other. If faints do indeed work out their own falvation with fear and trembling under a divine operation^ as has been perhaps fufficiently proved ; then this doctrine cannot be fuppofed to be inconfiftent and abfurd, becaufc it is fo in its own nature. If it be true, it muft be confiftent, whether we can difcov-^ cr ks confiftency or not. Nor, J512 SERMON IX. Nor, in the next place, can any fuppofe this doc- trine is inconfiftent and abfurd, becaufe it is inoie difficult to apprehend and explain, than many oth- tr do6lrines of natural and revealed relieion. Who can conceive or explain how the Supreme Being exifts of himfelf ? or Aoryhe fupports the univerfe ? or hozu he fills all places, and furveys all objefts, at one and the fame time ? But who, except Athe- ifts and Sceptics, will prefume to deny thefe truths, or venture to call them inconfiftent and abfurd ? Why, then, fliould any fuppofe there is the leaft abfurdity in men's working out their own falvation with fear and trembling, while God, at the fame time, works in them both to will and to do" of his good pleaiure ? It is as eafy to conceive of this, as to conceive of the divine exiftence, omnipref- ence, or univerfal providence. In all cafes of this nature, the fa61s are plain and intelligible, but the manner of their exiftence or produ6lion is truly myfterious. Our own exiftence is felf-evi- dent; but howwe were formed is to us a profound myftery. Our conftant dependence on the Deity for the continuation of exiftence, is capable of ftrift demonftration ; but how God upholds us every moment, we are utterly unable to explain. So our dependence on the Deity to work in us both to will and to do, is equally demonftrable ; but bow God operates on our minds in our free and voluntary exercifes, we are equally unable to com- prehend. SERMON IX. 213 prehend. There is, therefore, no mere myftery in this doclrine, than in every objeft we fee, or every found we hear, or every breath we draw. The fabjefl before us, may be involved in more difficulties than fome other fubjeQs, which have been lefs examined and controverted ; but there is a wide difference between difficulties and myjleries. Though we can never remove myjleries^ yet we can fometimes remove difficulties. And when the dif- ficulties are removed from a difficult fubje6l, it then becomes plain and intelligible. Many points in Phyfic and Philofophy, which were once attend- ed with great difficulties, are now become eafy and familiar to the mafters of thofe fciences. And nothing further is neceffary to render the fubje6l of man's dependence and aflivity level to every one's apprehenfion, than to remove the difficul- ties, with which it has been embarraffisd, by the tongue and pen of controverfy. It may be proper to obferve, once more, that none can fuppofe this doQrine to be inconfiftent, becaufe they have found it to be fo, by their own experience. To believers we make the appeal. Did you ever feel the lead inconfiftency between aflivity and dependence ? Did you ever perceive the divine agency to obftru£l your own ? Did you ever find your moral powers fufpended in regen- €ration, in love to God, in repentance, in faith, or in any other holy affe6lion ? Were you ever con- fcious 414 SERMON IX- fcious of being lefs able to grow in grace, and to work out your own falvalion with fear and trem- bling, becaufe God wrought in you both to will and to do of his good pleafure ? Should you all fpeak the language of your own experience upon this fubjedjwe prefume you would with one voice declare, that the Spirit of the Lord never dellroy- ed, nor even obftruBed, your liberty. The queftion now returns, why is it fo general- ly fuppofed, that man's a£livity and dependence are totally irreconcilable ? I anfwer, this may be chief- ly or wholly owing to the following reafons, 1. Some may fuppofe, that human dependence and aO-ivity cannot be reconciled, becaufe they are unwilling to fee the confiflency of a doftrine, which throws them abfolutely into the hands of God. The Apoftle evidently fuggefts this idea, tvhen he introduces a man difputing his depend- ence with his Maker. " Thou wilt then fay unto me, why doth he yet find fault ? for who hath refift- ed his will ? Nay but, O man, who art thou that replieft againft God ? fhall the thing formed fay unto him that formed it, why hall thou made me thus ?" Many choofe to deny, that they are moral agents, rather than to own, that they are depend- ent agents, who are obhgcd to a6l under the con- trolling influence of the Supreme Being. They wilh either to enjoy dependence without freedom, or freedom without dependence; and, therefore, I they SERMON IX. 215 they will not, if they can poflibly help it, fee that harmony between both, which places them in a fit- uation fo extremely intcrefling and hazardous. 2. Some may fuppofe, that dependence cannot be reconciled withaftivityjbecaufe they are cc^z/czoz^j of being aBive^ but not of being dependent. ' This is a ftronghold,in which many intrench themfelves, and feel entirely out of the reach of all argu- ments, in favor of a divine operation upon the hearts of moral agents. They appeal to common- fenfe as an infcillible proof, that men a8; freely and voluntarily, without feeling the Icaft compulfion, or influence from the hand of God. It is undoubt- edly ttue, that we are all coufcious of aQivity, and intuitively know that we are free moral agents. But to what does this dictate of common fenfe amount? Does it prove, that we are not dependent upon the Supreme Being for all our moral exercifes ? Mod certainly it. does not. For, fuppofing God does really work in us both to will and to do, we cannot be confcious of his agency, but only of Our own, \n willing and doing. Though in God we live, and move, and have our being ; yet we are never confcious of his almighty hand, which Upholds us in exiftence, every moment. It i^ in-v deed, as impoflible, that we fliould fed the opera- tion of God upon our hearts, while he works in us, both to will and to do, as it was, that Adam fliould have fell the forming hand of God; in his crea- tion. 2i6 SERMON IX. tion. If Adam, therefore, could not have prov- ed, from his experience, that he was felf-exiftent; we cannot pcove. from our experience, that we* are independent, in all our free and voluntary exer- tions. Hence our confcioufnefs of moral fretdom, is no evidence againft our abfolute dependence up- on God,, for all the inward motions and exercifes of our hearts. 3» Many, by reafohing unjuftly on this fiibjeft, perfuade themfelves, that they cannot a8:, while they are aded upon. They reafon from matter to mind, which is by no means concluflve. Since matter is incapable of a^ing, while it is a6led up- on, they conclude the raiad muft alfo be incapa- ble of ading, while it is a6led upon. They fup- pofe, if we are as dependent upon God for all our voluntary exercifes, as a clock or watch is de=^ pendent upon weights or fprings for all its mo- tions; then we are as incapable of moral agency, as thefe or any other mere machines. But the fal- lacy of this mode of reafoning may be eafily ex- pofed. The fallacy lies here. It takes for grant- ed, that the only reafon, why a clock, or a watch, or any other machine, is not a moral agent, is fim- ply becaufe it is aHed upon^ or depends upon fome power out of itfelf for all its motions. But is this true ? Let us njake the trial. Suppofe a clock, which has hitherto been dependent, and moved by v/eights anc^ wheels, fhould this moment become « independent^ i; R M O N IX. 217 mdependentf and 7nove of itjdf. Is this clock, now, any more a moral agent, than it was before ? Are its motions, now, any more moral exercifes, or any* more worthy of praife or blame, than they were before ? By no means. But why not ? Becaufe, notwithftanding it is, now, independent, and moves of itfelf ; yet being ftill matter and not mind^ it moves without perception, reafon, confcience, and volition, which are attributes effential to a mOral agent. The reafon, why a clock, or watch, or any other machine is incapable of mc?^/ agency, is not becaufe it is either dependent^ or independent ; but fimply becaufe it is fenfelefs matter, and totally deftitute of all the principles of wor^/ a61ion. As neither dependence nor independence can make a machine a" mind ; fo neither dependence nar in- depence can make a mind a machine. It is im- pertinent, therefore, to reafon from matter to mind, upon this fubjeft. Our dependence on the Deity cannot deprive us of 7?zor(a'/ freedom, unlefs it de- prives us of our moral powers. If God, while working in us both to will and to do, only leaves ns in poiTeffion of underftanding, concience, and volition; then he leaves us in full pofleffion of moral agency, which muft neceflarily continue, as long asthefe intelleftual and moral powers remain. Indeed, there is nothing, in the whole circle of. created objefts, which aifords any argument to prove, that man's dependence deflroys his moral P D agency. 2i8l SERMON IX. a*^A^^.g^-J ^AiiXJ'cX? t^'tJ^'fJ^-J AAl^tXjS S .E R M O N X. Man s Aftivity and Depend- ence illuftrated and recon- ciled. -'— — >0»«©»«®'XXXXXX— — Philippians II. 12, 13. Work Old your own falvation -with fear and trembling. For it IS God which wcrketh in you^ hoih to will and to do of his good pUafure. XxAVING endeavored to reconcile man's a6livity and dependence in the preceding difcourfe, I proceed to draw a number of inferences from the fubjeft, which may ferve to throw light upon fome of the moft difficult things, which are to be found either in the word, or in the works of God, Inference i. If it be true, that men aB^ while they are afted upon by a divine operation ; then tlieir aftions are- their own, and not the aQions of God, The di«» vine 2U4 SERMONS. vine agency is not human agency, nor human a- gency the divine agency. Though God does work in men to repent, to believe, and to obey; yet God does not repent, nor believe, nor obey, but the perfons themfelves, on whom he operates. When God works in men, to will and to do, he does not a8; in their ftead, but they aft for them* felves ; and therefore what they do is entirely dif- tinft from what he does. Whether they aft vir- taoufly or vicioufly, their aftions are their own, and the praife or the blame is their own, as much as if they afted independently. Some fuppofej that if God produces our moral exercifes, then they muft be his, or at leaft, exaftly referable his, jn their moral quality. But there is no foundation to draw this conclufion, fince our moral exercifes are the. produHions of the divine power, and not eman" ations of the divine nature. It is true, all emana- tions of the divine nature muft neceffarily partake of the qualities of the divine nature, as much as all flrcams muft neceffarily partake of the qual- ities of the fountain, from which they flow. But the works of God are not emanations of his nature, but only the fruits of his power. No created objeft, therefore, bears the leaft refem- blance of the Deity, fimply becaufe he made it. We know God has created a multitude of fer- pents, vipers, and other noxious animals, which, though they prove him to be poffefled of infinite power. S E R M O N X. 225 power, yet afford no evidence of his being polTef- fed of any malignity, which refembles the fling of fcorpions, or the poifon of afps. If God mud necefTarily flamp his own natural and moral image upon every produftion of his hand; then a flow- er, a dove, or a monfler, mufl bear the natural and moral image of their Maker, as much as a faint, or an angel. Saints and angels do, indeed, bear both the natural and moral image of God ; but they bear this image not fimply becaufe he gave them exiflence, but becaufe he was pleafed to give them fuch an intelligent and holy exiftence, as refembles his natural and moral perfeclions. It is, therefore, as confident with the moral re8itude of the Deity, to produce finful, as holy exercifes in the minds of men. His operations and their voluntary ex- ercifes are totally diftinft. And if we only make, and keep up, this diflinQion between divine and human agency, we'fhall clearly perceive, that no imputation can be faftened upon the moral char- after of God, while he works in all mankind both to will and to do of his good pleafure. Inference ii. If men always a6l under a divine operation, then they always a6l of necejfity^ though not of compuU Jim. The Deity, by working in them to will and to do, lays them under an abfolute neceflity of act- ing freely ; but this is direftly oppofed to compul- E E fion. 2^6 S E R M O N X. fion. God may caufe men to ^neve, -u'lthout maR* iiid them willing to move; bat he cannot caufe them to a&, without making them willing to aH. Ac- tion always implies choice ; and choice always implies motive. It is out of tlie power of the De- ity, therefore, to oblige men to aft, without making them willing to a6l in the view of motives. Ac- cordingly, when he works in us both to will and to do, he firft exhibits motives before our minds, and then excites us to aQ voluntarily in the view of the motives exhibited* And in thus aBing volun- tarily in the view of the motives prefented to us, we exercife the moil perfe£l liberty or moral free- dom. For, we can frame no higher idea o^ moral freedom^ than a6ling voluntarily, or juft as we pleafcy in the view of motives. This, however, is perfe81y confident w'ith moral nccejfity. Suppofe, a man at leifure defires to read; and fome perfon prefents him a Bible and a Novel. Though he knows the contents of each of thefe books, yet it depends up- on a divine operation on his mind, which of them he fhall choofe to read ; for the bare perception of motive is incapable of producing volition. If, in this cafe, God works in him to will to read the Bi- ble, it is his own choice in the view of the obje6l chofen. He is not compelled to read the Bible, though he is neceffarily obliged to read it. He afts under a moral necefiity, but not under a nat- ura4 compulfion. Take another illuftralion from Scripture. SERMON X. 22y Scripture. God faid to Samuel on a certain day, Tomorrow I will fend thee a man whom thoa fhalt anoint king over Ifrael. The man proved to be Saul. The ftory is this. Saul's father loft his afles, and fent Saul with a fervant to fearch for them. They went and fearched, until they defpaired of fuccefs. But juft as they were determining to re- turn, the fervant propofed to go to the man of God. The propofal being agreeable to Saul, he cheerfully complied with it ; and they both repair- ed to the houfe of Samuel, w^ho treated them with peculiar refpeQ. The next day, Saul was anoint- -ed king over Ifrael, and the purpofe of God, in fending him to Samuel, was completely fulfilled. Now, in every ftep of his journey, Saul a6led free- ly in the view of motives. He left his father's houfe, from the motive of his father's authority; and he went to the houfe of Samuel, from the mo- tive fuggefted by his fervant. But, we are to re- member, that Godfent him to Samuel, and dire6l- ed every ftep he took, to reach his houfe. Hence there was a neceftary and infallible connexion be- tween Saul's aflions and the motives from which he a6led. And this certain connexion could be owing to no other caufe, tlian a fecret divine influ- ence on his will, which gave energy and fuccefs to the motives, which induced him to execute the de- figns of providence. God made him willing to go to Samuel, but did not compel him to go. He led him i28 SERMON X. him thither by a moral neceflity, without the leail compulfion or conftraint. And thus men always aft both necejfarily sindfreely^ while God works in them both to will and to do of his good pleafure. Inference hi. If faints can work out their own falvation, under a pofitive influence of the Deity; then finners can work out their own deftruBion, under his pofitive influence. As faints can a8, while they are a6l- ed upon; fo finners can a6l, while they are afted upon. As faints can a6l freely, under a divine in- fluence ; fo finners can a6l freely, under a divine influence. And as faints can a6l virtuoufly, under a divine agency; fo finners can a6l criminally, under a divine agency. Hence it is juft as eafy to fee, that finners can work out their own deflruc- tion, as that faints can work out their own falva- tion, under the operation of the Deity. And this is agreeable to the whole tenor of Scripture. Pha- raoh is reprefented, as a6ling under the pofitive in- fluence of the divine Being, who led him on in the path to ruin. It is repeatedly faid, that God hardened his heart; and repeatedly faid, that he hardened his own heart. According to the ac- count given of his conda6^ towards God, and of God's conduft towards him, he was as really afted upon, in working out his own deflruQion, as faints are, in working out their own falvaiion. The un- believing SERMON X. S29 believing Jews, in our Saviour's day, were judi- cially hardened; and yet they were feverely re- proved for hardening themfelves. The fame paf- fage, in the fixth of Ifaiah, is applied to them in both thefe fenfes. The paffage flands thus in the Prophet. " And he faid, Go, and tell this peo- ple, Hear ye indeed, but underftand not ; and fee ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and fhut their eyes; left they fee with their eyes, and hear with their ears, and underftand with their heart, and convert, and be healed." This ap- pears to be a judicial hardening; but yet Chrift applies it to thofe, who hardened themfelves. *' Therefore I fpeak to them in parables: becaufe they feeing, fee not; and hearing, hear not, nei- ther do they underftand. And in them is fulfill- ed the prophecy of Efaias, which faith, By hearing ye fhall hear, and ftiall not underftand ; and feeing ye fhall fee, and fhall not perceive. For this peo- ple's heart is waxed grofs, and their ears are dull of hearing, and their eyes have they clofed ; left at any time they fliould fee with their eyes, and hear with their ears, and fhould underftand with their heart, and fliould be converted, and I ftiould heal them." The apoftle John confiders the Jews as under a judicial blindnefs, and applies this paflage to them, as defcriptive of their guilty and mifera- ble condition. "Therefore they could not be- lieve, ggo SERMON X. lieve, becaufe Efaias faid again, He hath blinded their eyes, and hardened their heart ; that they might not fee with their Q.yts, nor underftand with their heart, and be converted, and I fliould heal them." The apoftle Paul, however, cites this paf- fage as a proof of their hardening their own hearts. «* Well fpake the Holy Ghoft by Efaias the proph- et to our fathers, faying, Go unto this people, and fay, Hearing ye fhall hear, and fhall not under- ftand ; and feeing ye fhall fee, and not per- ceive. For the heart of this people is waxed grofs, and their ears are dull of heariog, and their eyes have they c\o{e.d; left they fhould fee with their eyes, and hear with* their ears, and underftand with their heart, and Ihould be converted, and I fhould heal them." Thefe different applications of the fame text can be reconciled, only on the fuppofi- tion, that the Prophet, that Chrift, and the Apof- tles meant to convey the idea, that finners work out their own deftru6lion, under the pofitive influ- ence of the Deity. And this is exprefsly afferted by the apoftle Paul, concerning the reprobate Jews. " What then ? Ifrael hath not obtained that which he feeketh for : but the eleUion hath obtained it, and the reft were blinded, or as it is in the margin, hardened." Inference iv. If God can work in faints both to will and to do that which is virtuous and holy ; then he might have SERMON X. 231 • have made man upright, and formed him in his own moral image, at firft. Some fuppore, it Mas out of the power of God to create Adam, at firft, in righteoufnefs and true holinefs ; becaufe right- eoufnefs and true holinefs belong to the heart, and are free, voluntary exercifes. But though every fpecies of moral reflitude be a free, voluntary ex- ercife of the heart; yet it may neverthelefs be the fruit of a divine operation. The heart may be created as well as the undcrftanding, or moral ex- ercifes as well as natural faculties. It appears from what has been faid, that the hearts of faints are cre- ated, or that their free and voluntary exercifes are the produftion of divine power. Where, then, is the difficulty of conceiving, that God made man upright at firft, and created him in his own moral image ? If faints may be the workmanfiiip of God created unto good works, in the meridian of life ; then Adam might have been the workmanfl^.ip of God created unto good warks, in the firft moment of his exiftence. God was as able to work in Adam both to will and to do that which was virtuous and holy, the firft moment of his creation, as he is, to work in faints both to will and to do that which is virtuous and holy, in any period of their lives. The cafes are exa8Iy fimilar. If holinefs can be created in one man, it may be in another; and if it can be created in one period of life, it may be in another. There is nothing, therefore, in the fup- pofition 232 SERMON X. pofition of man's original reQitude, which is repug- nant either to the nature of holinefs, as a voluntary cxercife ; or to the nature of man, as a moral agent. Inference v. Since God can work in men both to will and to do of his good pleafure, it is as eafy to account for the firft offence of Adam, as for any other fin. Many, who believe his orignal re6litude, fuppofe it is extremely difficult, if not impoffible, to ac- count for his firft a6l of difobedience, in eating of the forbidden fruit. But in as much as they ac- knowledge the fa6l, they endeavor, in fome way or other, to folve the difficulty. Some fay, that Adam being neceffarily dependent^ was neceffarily mutable and liable to fall. It is true, indeed,. Adam was neceffarily dependent and lia- ble to fall : but by whom was he expofed to this evil ? not by himfelf, not by fatan, not by any cre- ated agent. God can make creatures immutable with refpeO; to all beings but Himfelf. Angels and the fpirits of juflmen above, are immutable with ref- pe£l to all beings but the Deity. So long, there- fore, as Adam retained his original reftitude, he was equally immutable in his moral chara6ler, and ftood above the power and influence of fatan, or any other malignant feducer. Some fay, that God having made man upright, left him to the freedom of his own zvill ; in confe- quencc S E R M O N X» ji33 t^uence of which he finned and fell. That God left man to the freedom of his own will muft be allowed ; bat how this can account for his firft tranfgreflion, is hard to conceive. Every moral agent is left to the freedom of his own will, fo long as he remains a moral agent; becaufe freedom of will is eflential to moral agency. And there is no evidence from Scripture nor reafon, that man was any more left to the freedom of his own will Ic' Jore-i than after his fall. But if by being left to the freedom of his own will be meant, that God txjith- drew fome aid or fupport, which he had given him before, and which was neceffary in order to refifl temptation ; then fuch b. fufpenjion of divine aid or fupport, muft have excufed him for eating of the forbidden fruit; fince there could have been no criminality in his not refifting a temptation, which was above his natural power to refift. Befides, there is an abfurdity in fuppofing, that Adam could be led into fin, by the violence of temptation, while his heart remained perfe6lly holy. For, a perfe6lly holy heart perfedly hates every motive, every fuggeftion, every temptation to fin. This was exemplified in the condu6l of Chrift, when he was fo artfully and violently aflaulted by the deviU Satan's tempting him to difobey his Father's will, fnftead of leading him to comply, only ferved to excite his refentment againft the tempter himfelf. And juft fo the devil's tempting Adam to eat of F F the 234 SERMON X. tlie forbidden fruit, muft have excited his lore^ rather than his hatred, to God, had he remained perfe6^1y holy. It is impoffible to conceive, there- fore, that Adam's pure heart was corrupted, or drawn into fin, by the mere force of external temptation. Nor will it relieve any difficulty on this fub- jefl:, to fay that Adam and Eve were deceived^ when they partook of the forbidden fruit. For, their de- ception muft have been either voluntary or invol- untary. If it were voluntary, then their fin was ihQ caufe of their deception, and not their decep- tion the caufe of their fin. But if their deception were involuntary, then it entirely excufed them. For their eating of the forbidden fruit, while their hearts were perfe6lly holy, and they really fuppof- ed they ought to do it, would have been a duty, inftead of a crinrQ. As thefe and all other methods to account for the fall of Adam, by the injlrumentality offecond caiif- es, are infufficient to remove the difficulty, it feem» neceffary to have recourfe to the divine agency, and to fuppofe, that God wrought in Adam both to will and to do, in his firfl tranfgreffion. As A- dam a6led freely, while he was a6ted upon, before he fell; fo he a6led freely, while he was a6led upon, at the moment of his fall. His firft fm was a free, voluntary exercife produced by a diving operation, in the view of motives. Satan * ^ placed SERMON X, 435 pljiced certain motives before his mindj which, by a divine energy, took hold of his heart and led him into fin. In this view, Adam's firft fin is as eafy to account for, as David's in numbering the people ; as Pharaoh's in refufing to let the people go; as Ahab's in going up to Ramath-Gilead ; or as any other man's fin fince the fall, This, perhaps, is a full folution of the firft fin in this world, and, of confequence, of the firft fin in the univerfe. Inference vi. if God can work in moral agents both to will and to do of his good pleafure; then we may eafi- iy account for the moral depravity of Infants. Next to the firft fin of Adam, the firft fin in his pofterity is fuppofcd to be the moft difficult to ac- count for. Some fuppofe, that the human foul, as well a« the human body, proceeds dire£lly from the par- ents who naturally and neceflarily convey their own moral image to their children, And upon this principle, they fuppofe, that after our firft par- ents became corrupt, they conveyed a corrupt nature to their children, and they again to theirs ; and fo a corrupt nature has, ever fince the fall, been tranfmitted from parents to children, and will continue to be tranfmitted in the fame man- ner to the lateft pofterity. This folution, howev- er. 23^ S E R M O N X. cr, by no means gives faiisfaftioh. We are not certain, that the foul of the child does proceed di- reB]y from the parents. Scripture and reafon rather lead us to juppofc, that the foul is a divine produftion, and proceeds immediately from the Fa- ther of fpirits. But even allowing, that the foul does proceed, according to a divine conftitution, from the parents ; yet this will not account for its mor- al poUution. For, moral depravity confifts in the free, voluntary exercifes of a moral agent; and of confequence cannot be tranfmitted, by one per- fon to another. Adam's moral impurity or de- filement was his own voluntary wickednefs, which could not, by any divine conftitution or appoint- ment, become the moral impurity or defilement of his natural offspring, either in whole or in part, BefiHes, if parents naturally convey their moral likpnefs to their children, then Adam, after he be- came holy, muft have conveyed holinefs to his children, and they likewife to theirs ; and fo there muft have been a conftant fucceflion of holy fam- ilies down to this day; which we find is contrary to univerial obfervation and experience. Others fuppofe, that the depravity of the foul orgi nates from the mortality of the body. Though they allow, that the foul comes pure and clean from the hands of God ; yet they imagine a cor- rupt mortal body muft foon defile it. They fay, v/hile the minds of children are weak and ignorant, their K S E R M O N X. 237 their bodily appetites and paflions gain the afcend- cncy, and lead them into finful courfes and evil habits. But this fuppofition is clogged with infur- mountable difficulties. How can a corrupt body corrupt a pure mind ? At moft, the body can af- ford only temptations to fin ; but temptations of themfelves have no power to corrupt a pure heart. Chrift was once an infant. He grew, like other infants, in body and mind ; but yet his mind was never corrupted by his body. Though he was fubje6t to hunger, thirft, pain, wearinefs, and mor- tality } yet thefe bodily appetites and infirmities never led him into intemperance, impatience, or any other moral evil. His foul was holy, harmlefs, undefiled, while united to an earthly, feeble, mor- tal body. Hence it appears to be contrary to fa6l, that the depravity of the foul fhould arife from the mortality of the body ; or that the mortal bodies of infants fhould morally defile their pure and immortal fpirits. But though we cannot fuppofe, that infants de- rive their moral corruption from Adam, nor from •their own mortal bodies ; yet we can eafily con- ceive of their becoming depraved, in confequence of the firft apoftacy. God conftituted fuch a con- nexion between Adam and his pofterity, that if be finned, they fhould all become finners. Accord- ingly, in confequence of Adam's firft tranfgreffion, God now brings his pofterity into the world, in a ftate ftate of moral depravity. But how ? the anfwer is eafy. When God forms the fouls of infants, he forms them with moral powers, and makes them men in miniature. And being men in miniatures he works in them, as he does in other men, both to will and to do of his good pleafare : or prpducCiS thofe moral exercifes in their hearts, in which mor- al depravity properly and effentially confifts. . Mor- al depravity can take place no where but in moral agents ; and moral agents can never a6l but only as they are aQed upon by a. divine operation. It is juft as eafy, therefore, to account for moral de- pravity in infancy, as in any other period of life. Inference vii. If God can work in faints both to will and t& do of his good pleafure ; then he can convert fin- nersj confidently with their activity and moral freedom. God operates precifely in the fame man- ner, in producing the firft exercife of grace, as in producing the fecond, or any other. All that he does, in converting, or regenerating a fmner, is to work in him to will and to do that which is holy, inftead of that which is fmful. The finner is not fajfive, but aBive in this change. He a£ls as free- ly, while God turns him from fin to hplincfs, as ever he did in his life. He feels no violence done to his will, nor the lead conftraint thrown upon his moral freedom. God has often converted fome SERMON X. 239 fdme of the moft hardened and obftinate finner». He fubdiied the hearts of his rebellious people, in Babylon, He converted, in one day, three thoiifand of thofe, who had been concerned m crucifying the Lord of glory. He met Paul on his way to Damafcus, and inftantaneoufly turned that blafphemer and perfecuter into a meek and humble follower of Chrift. And he can now con- vert as many and as great finners as he pleafes, in perfe6l confiftency with the free and voluntary ex- ercife of all their natural powers. God has no occalion of fending finners to another world, in order to foften and change their hearts j for he is always able to work in them both to will and to do that which is pleafing in his fight, without de- ftroying, or even obftrufting their moral freedom. Inference viii. If God always works in men both to will and to do ; then they are as able to work out their own falvation, as to perform the common anions of life. The only reafon, why finners fuppofe they are lefs able to work out their own falvation, than to do the common a6lions of life, is becaufe they ima- gine they need more divine aififtance, in working out their own falvation, than in doing any thing elfe. If they are urged to repent, they fay they cannot repent, of themfelves; for repentance is tire 240 3 E R M O N X. the fruit of the Spirit. If they are urged to believe in Chrift, they fay they cannot believe, of them- felves ; for faith is the gift of God. And if they are urged to make themfelves a new heart, they fay they cannot do this, of themfelves ; for it is the work of God to give them a new heart. Thefe expref- fions plainly intimate, that they fuppofe they always a6l, of themfelves, except in the concerns of reli- gion ; and, of confequence, that they are lefs able to perform religious duties, than the common ac- tions of life. But there is no juft ground for this conclufion. They never do a6l, of themfelves. They live, and move, and have their being in God, who conftantly works in them both to will and to do, in every inftance of their conduft. They are as able, therefore, to do right, as to do wrong; to do their duty, as to negle6t their duty; to love God, as to haie God; to choofe life, as to choofe death ; to walk in the narrow way to heaven, as to walk in the broad way to hell ; and to turn from {in to holinefs, as to perfe6t holinefs in the fear of the Lord. Hence they are exprefsly required to hegi7z to be holy, and to perform the very aft of turning, repenting, and changing the heart. " Let the mckcd for fake his way, and the unrighteous man his thmghts, and let him return to the Lord." Ifai- ah LV. 7. " Titrnye, hern ye, for why will ye die? Cajl axvay from you all your tranfgreflions, where- by ye have tranfgreffedj and make you a new heari^ and S E R M O N X. a4i iind a new fpirit : for why will ye die, O houfe of Ifrael ? For I have no pleafure in the death of him thatdieth, faith the Lord: wherefore turn your/elves } and live ye." Ezekiel, xviii. 31,32. and xxxiii. 11, « Therefore alfo now faith the Lord, Turn ye event to me with ail your heart, and with failing, and with weeping, and with mourning. And rend your heart, and n.ot your garments, and turn to the Lord your God." Joel 11. 12,13. "Draw nigh to God, and he will draw nigh to you : cleanfe your hands ye finners, and purify your hearts, ye double mind- ed." /James, iv. 8. " Wifdom crieth without, Ihe uttereth her voice in the ftreets ; fhe crieth in the chief place of concourfe, in the opening of the gates : in the city Ihe uttereth her words, faying. How long ye fimple ones, will ye love fimplicity ? and the fcorners delight in fcorning, and fools hate knowledge ? Turn ye at my reproof" Proverbs i. 20, 21, 22. " O Jerufalem wafh thine heart from ■zvickednefs, that (hou mayeft be faved : how long fhall thy vain thoughts lodge within thee." Jere- miah IV. 14. " Wa/h ye, make you clean ; put away the evil of your doings from before mine eyes ; ieafe to do evil, karn to do well." Ifaiah i. 16, 17. If there be any juftice or propriety in thefe com- mands, then finners are as able to turn from fin, to change their hearts, or to begin to be holy ; as to perform any other religious duty, or common ac- tion. G Q BeiideS) 242 SERMON X. Befides, the facfed writers borrow fimiiitudei from the common conduft of men, to itluftrate the duty and obligation of fihners to repent and em- brace the gofgeL The evangelical Prophet criesj " H05 every one that thirfteth, come ye to the wa- ters, and he that hath no money ; come ye, buy and eat; yea, come, buy wine and milk without money, and without price." Thefe fimilitudes plainly fuppofe, that every iinner is as able to em- brace the gofpel, as a thirfty man is to drink water^ or an hungry man to eat the moft delicious food. In the parable of the marriage fupper, God is re- prefented as fending forth his fervants, to invite finners to come and receive the fruits of his love. This invitation carries the idea, that finners are as able to come to the gofpel feaft, as to come to any other, to which they are kindly invited. Take away this point of refemblance, and the parable is totally unmeaning, or extremely impertinent. The parable of the prodigal fon, is defigned to illuf- trate the imniediatfe duty of finners to return ta God, from whom they have unreafonably depart- ed. But where is the beauty or propriety of the parable, unlefs finners are as able to return to their heavenly Father, as an undutiful, wandering child is to return to his earthly parent ? By the obedi- ence of the Rechabites, God reproved the difobe- diehce of his own people. But how did that ex- ample reach the cafej unlefs the Ifraelites were as able SERMON X. 243 able to obey the^ commands of God, as the Rech^- bites were to obey the command of their father ? It is the plain language of thefe fimilitudes, that finners are as able to work out their own falva- tion, with fear and trembling, as to perform the moft common and ordinary aftions of life. Hence there is the fame propriety in exhorting them to eat, and drink, and do every thing to the glory of God, as there is in exhorting them to do any thing at all. And hence too that whole fyftem of un- regenerate duties, which has been built on the principle, that finners are pajfive in regeneration, and of courfe are under an ethico-phyjical inability to do any thing in a holy and gracious manner, ap- pears to be without the leaft foundation in Scrip- ture, or reafon. Inference ix. Since God w;orks in all mankind both to will and to do, there appears no reafonable objeBion againft the do6lrine of divine decrees. If God be a perfeflly wife agent, he muft determine all his own condu6l:. But he cannot determine all his own conduft, without determining how he will work in us both to will and to do j and by deter- mining this, he muft neceffarily determine how wc (hall will and do, through every period of our ex- iftence. It is juft as certain, therefore, that God determines Hi SERMON X. determines all our a6lions, as that he determine all his own. But the divine decrees, fo long as they lie in the divine mind unexeciUed^hdiVe no more influence upon us, than they had before we exift- ed. And when they aftually reach us, or when God aflually fulfils them upon us, he only works in us both to will and to do, agreeably to his eter- nal purpofe; which operation we have feen is en- tirely confiftent with our own free agency. Nor do the decrees of God fubjeft us to the leaft dif- advantage, with refpeO; to time or eternity. For fince God works in us both to will and to do, it ab^ folutely depends upon his determination^ whether we fhall be holy and happy, or finful and miferable, in this life and in that which is to come. And if all this depends upon his determination, it is of no confequence to us, when he determines our char- afters and conditions, whether in time or eternity ; becaufe we know from the perfe6lion of his nat- ure, that his determination mufl be precifely the fame, whether formed before, or fince he brought us into exiftence. In a word, if there be no ob- jeftion againft God's working in us both to will and to do, there can be none againft his decree- ing from eternity to work in us both to will and to do. His decrees have no influence upon us until they reach us, and when they do reach us, they reach us by that divine agency, which coin^ tides with all the liberty we are capable of exer- cifing, or even of conceiving. Inference S E R M O N X. 245 Inference x. It appears from God's working in all men both jo will and to do, that he governs the moral, as well as the natural, world. This is denied by many, who believe in divine providence. Though they acknowledge, that God has a controlling influence over all the material and animal creation; yet ihey fuppofe, that it is out of his power, to govern the free and voluntary aftions of moral agents. But if he works in all men both to will and to do of his good pleafurc ; then he governs the moral, as well as the natural, world, and both by a pofi- tive agency, and not a bare permiffion. Itisim- pofTible for the Deity to govern any of his crea- tures or works, by permiffion; becaufe his permif- fion would be nothing fhort of annihilation. A prince may exercife permiffion towards his fub- je6ls, becaufe thfey are able to aft^ without his fup- port or affiftance ; but God cannot exercife per- miffion towards his reafonoble creatures, becaufe they cannot aQ, without his working in them both to will and to do. The Deity, therefore, is fo far from permitting moral agents to a6l independently of himfelf ; that, on the other hand, he puts forth a pojitive influence to make them a6t, in every in- IJance of their condufl, juft as he pleafes. He j[>ends all the moral, as well as all the natural world, to 246 S E R M O N X, to his own views; and makes all his creatures, as well as all his works, anfwer the ends, for which they were created. Hence this will forever re- main a juft definition of his Providence; "His moft holy, wife, and powerful preferving and gov- erning all his creatures, and all their aftions." Inference xi. If finners are able to aft freely, while they are a6led upon by the Deity; then they have no man- ner of excufc) for negleding to obey any of his commands. They all acknowledge, that they have no excufe-, for negle6ling to obey any divine com- mand, which they are able to obey; and that they Ihould be able to obey all the divine commands, ■were it rjot for their dependence upon divine in- fluence, in all their moral exercifes : fo that finally all their excufes centre and terminate in their abfolute dependence upon God. If, therefore, this fhelter fails them, all their excufes vanilh, and every divine command lies upon them in its full force and obligation. But we have fiiown, that their dependence affords them do proteBion, becaufe it is not the ground of their inability. They can aft as freely, as if they were not dependent ; and they are as able to obey the divine com.mands, as if they could aft of thernfelves. They can love God, repent of fin, believe in Chrift, and perform every S £ R M O N X. 24f every religious duty, as well as they can think, or fpeak, or walk. They have no cloak for the leafl: fih, whfcther internal or external. And if they are ever brought under convi6lion by the divine Spir- it, their excufes will all forfake them, and their con- fciences will condemn them for impenitence, un- belief, and hardnefs of heart, as much as for any other fins, in the courfe of their lives. Their mouths will be ftopped, and they will ftand fpeech- lels and felf condemned before God. They will feel, that their inability is a crime, and not a ca- lamity. They will feel, that they have been free and voluntary in all their difobedience, and there- fore deferve God's wrath and curfe, both in this life and in that which is to come. Such are the views and feelings, which finners muft have foon- er or kter, if they ever embrace the gofpel and fecure the falvation of their fouls. Let them, therefore, immediately give up all their excufes, which cannot ftand before the bar of God, nor even before the bar of their own enlightened con- fciences. Let them no longer caft the blame of their fins upon God, but take it to themfelves, and repent in duft and afhes. God now commandeth all men every where to repent ; and except they do repent, they muft unavoidably and eternally perifti. Inference 848 SERMON X. Inper£NC£ XII. If God works in faints both to will and to do in all their gracious exercifes; then tliey ought to be clothed with humility, and walk foftly before him. *' Who hath made them to differ ? and what have they that they have not received ?" All their future exercifes are under the divine influence, without which they can do nothing. Let them al- ways acknowledge God in all their ways, that he may .dire£l their paths. Let them watch and pray without ceafing, and work out their own falvation with fear and trembling. Renouncing all felf- dependence, and remembering Noah, Lot, David, Peter, and themfelves, let them truft in God alone, who is able to keep them from falling, and to pre- fent them faultlefs before the prefence of his glory with exceeding joy. Amen. SERMON SERMON XI. Love the EfTence of Obedi- ence. Romans xiii. lo. Therefore love is the fulfilling of the law* XT appears from the words to which this paflage refers, that the Apoftle is here fpeaking, not of the ceremonial law, which ceafed at the death of Chrift ; but of the moral law, which ftill remains in its full force and obligation. This law» which is founded in the nature of things, and which iis level to every capacity, has been very generally Tnifunderftood and perverted. The Scribes and Pharifees, and even Paul himfelf before his con- verfion, totally mifapprehended its proper mean- ing. Nor is it much better underftood now, than formerly. This, however, is very eafy to be ac- gpunted for. Thofe, who are unwilling to do their H K duty* 350 SERMON XI. duty, are always unwiHing to become acquainted with it. An undudFul child is difpofed to mifun- derftand his father's commands 3 an unfaithful fer- vant is apt to miftake his mafter's orders; a rebel- lious fubjeft is prone to mifconftrue the laws of the flate ; ajid the fame fpirit of difobedience in- clines all clafTes of Tinners to mifunderftand the firft and fundamental rule of duty. But a clear knowl- edge of the nature and extent of the law of love feems to be very necefiary, in order to underfland the do6lrines and duties of the gofpel, and to re- concile them with each other. It is a matter of real importance, therefore, to fet the declaration in the text in a clear and confident light. And in order to this, it is propofed, I. To defcribe the nature of love in general, n. To defcribe the nature of true love in par- ticular. And, III. To fhow, that true love is the fufilling of the law. I. The nature of love in general is to be de- fer i bed. If we turn our attention inwardly and examine tbe operations of our own minds, we fhall be con- vinced, that love is fomething very different from either perception, reafon, or confcience. Thefe are natural faculties, which do their office inde- pendently of the will. It depends upon our per- ception, not upon our will, whether an obje£t fhall SERMON XI. £51 fliall appear either black or white. It depends upon our reafon, not upon our will, whether a propofition fliall appear either true or falfe. It depends u^on our confcience, not upon our will, whether an aflion fhall appear either good or e- vil. But it depends entirely upon our choice^ whether we fhall love either a white or a black ob- jeQ, either a true or falfe propofition, either a good or in evil- a£lion. Hence we intuitively know, that love is a free, voluntary afFeQion, which is entirely diflinft from every natural faculty of the mind. It is neither a power nor principle of a6lion, but rather an aft or exereifc itfelf. And in this refpeO:, it totally differs from every bodily and mental tafte> in which we are altogether paf- iive. We cannot help tafting the fwectnefs of honey, nor' relifhing the beauties of nature and of arl^ But we are und-er no natural neceffity of lov- ing a beautiful flower, nor an amiable chara61;er. It is, therefore, the voice of univerfal experience, that lo^ve is a free, voluntary exercife, which ef^ fentially differs from any natural power, princi- ple, tafte, or fenfation of the human mind. Free* dom and aftivity are effential to love in general. The next thing is, 11. To. defcrihe the aature of true love in par- ticular. Since we are free and voluntary in loving, there i&a: jull ground of diftinftion between true love and fi52 SERMON XI. and falfe. And agreeably to this diftinHion, God requires one kind of love, and forbids another. He requires us to love himfelf fupremely, but for- bids us fo to love ourfelves, or any other created objeft. Thefe two kinds of love arc effentially different. The one is true lovcj and the other falfe; the one is pure benevolence, and the other is real lelfifhnefs j the one is the fulfilling, and the other the tranfgreflion, of the law. It appears, therefore, to be neceffary to point out the peculiar properties of true love, by which it is diftinguifhr ed from falfe. 1. True love is univerfal, extending to being in general, or to God and all his creatures. " The righteous man regardeth the life of his beaft." The primary objeQ: of true benevolence is being fim- ply confidered, or a mere capacity of enjoying happinefs and fuffering pain. It neceffarily em- braces God, «0«0'XXXXXX— — ECCLESIASTES VII. 29. Xo, this only have I found, that God hath made man up- right^ XT is one mark of our univerfal deprav- ity, that we have been fo prone to repioach pur common Progenitor. No parent, perhaps, has ev- er been treated with fo little propriety and refpefl:, as Adam. Some- of his undutiful children have virtually charge^ him with all the fin and guilt in the world; while others have even ventured to call in queftion his moral purity and perfe6tion, be- fore his fall. But Solomon fpeaks of our firft Pa- rent with peculiar veneration j and reprefents him, in his primitive ftate, as far fuperior to any of his degenerate offspring, « Lo, this oniy have 276 SERMON Xir. I found, that Cod liath made man upright i but they have fought out many inventions." Thefe words naturally lead us to afcertain and fupport the primitive chara6ler of Adam. Here let u^ firft confider what v/e are to under- ftand, by his being made upright. The tru2 import of this term appears from the coKineQion in which it is ufed. Solomon is not fpeaking of that noble afpeft and ere6l pofture of Adam, by which he excelled the lower fpecies; but of that moral reflitude, or integrity of heart, by which he excelled all his own poiterity. For he tells us in the text and context, that after taking a ferious and extenfive view of mankind in their various fituations and purfuits, he drew up this general conclufion in his own mind, that the human race had greatly degenerated from the mor- al purity and integrity of their firft Parent, and employed all their noble powers to find out new and different ways of gratifying their extremely depraved hearts. The infpired Writers common- ly ufe the term upright, to fignify that quality of the heart, which forms the higheft beauty and per- fe6ion of human nature. We read, "The Levites were more upright in heart than the Priefts." Solo- mon, fpeaking of the integrity of his father David, fiys, '-he walked before God in uprightnefs 0/ heart " And David commonly makes ufe of this phrafe, when he would exprefs his own integrity, or the integrity Sermon xii. ■77 integrity of bthers. '• I will praife thee with up- rightnefi of heart. My defence is of God, who faveth the upright in heart. The wicked bend their bow, they make ready their arrows upon the ftring; that they may privily fhoot at the upright in heart. Be glad in the Lord, and rejoice ye right- eous: and ftiout for joy, all ye that are upright in heart. O continue thy loving kindnefs unto them 'that know thee ; and thy righteoufnefs to the up' right in heart. The righteous fhall be glad in the Lord, and fliall truft in him : and all the upright in heart fliall glory. Judgment Ihall return unto right- eoufnefs : and all the upright in heart fhall follow it. Light is fown for the righteous; and gladnefs for the upright in heart. Do good, O Lord, unto thofe that be good^and to them that are upright in heart.'' It appears from thefe paffages of Scripture, that uprightnefs belongs to the heart, and gives a man his moral cliaraQer. And this leads us to un- derftand the term upright m the text, as denoting moral re6litude, or perfe61: holinefs. The way is now prepared to fhow, in the fecond place, that God did make the firft man upright^ in this fenfe of the word. We are now come upon difputed ground, which requires us to proceed with great caution and perfpicuity. And, there- fore, it may be proper to obferve, 1. That God might haw made Adam upright in heart. This ayS SERMON XII. This is denied by many men of great learning and ingenuity. Tliey fuppofe it was beyond the power of the Deity, to tnake man morally upright, or create him in righteoufnefs and true holinefsi This is the opinion of two very ingenious and ref- ^etiable authors, who have expreffed their minds freely upon the fubje6l. Do6lor Taylor confident- ly aflTcrts, " That it is utterly inconfiftent with the nature of virtue, that it fliould be concreated with any perfon ; becaufe, if fo, it muft be an aft of God's abfolute pov»?er, without our knowledge or concurrence ; and that moral virtue, in its very nature, implieth the choice and confent of the moral agent, without which it cannot be virtue and liolinefs : That natjfary holinefs is no holincfs. To fay that God not only endovved Adam with a capacity of being righteous, but moreover that righteoufnefs and true holincfs were created with him, or wrought into his nature, at the fame time he was made, is to affirm a contradiQion, or what is inJ^oiiPiflent , with the nature of righteoufnefs." Doftor Chauncey agrees very nearly with Do6lor Taylor; for fpeaking upon this fubjeft, he fays» with his ufual elegance and accuracy, '' That man was made male and female, the moft excellent creature i'l tlw^ lower world, poffeffing the higheft ar.d nobleft rank : That he was made by an '• im- mediate", exertion of almighty power, and not by Cod'vS agency, in concurrence with fecond caiifes, operating •^ E R M O N Xir. 279 operating occording to an eftablifhed courfe or order ; That he was made in the " image of God ;" meanitig hereby, not an aBual, prefent^ perjed like- nefs to him, either in knowledge, wifdom, holinefs, or happinefs, but with implanted powers per- feftly adjufted for \ns gradually attaining to this like' nefs^'m the hig-heft meafure proper to a being of his rank in the creation." Though Do6lor Chauncey does not exprefsly deny, as Doftor Taylor does, the poffibility of God's making man upright, yet his mode of treating the fubje6l plainly implies it. They both fuppofe, that virtue or true holinefs muft be the fole work of man, and of courfe fup- pofe, that it is impoffible, in the nature of thingSf that it fhould be the work of God. This is the objeftion againft God's creating Adam in right- eoufnefs and true holinefs, fet in the faireft and ftrongeft light. Let us now confider what there is to invalidate thisobjeftion, and to make it appear, that God 7night have made man upright. And here I may obferve, in the firft place, that it is agreeable to the nature of virtue, or triae holi- nefs to be created. The volitions or moral exer- cifes of the mind are virtuous or vicious, in their own nature, without the Icaft regard to the caufc, by which they are produced. This is apparent, up- on the principles of thofe, who deny xhe poffibil- ity of cr€ated holinefs. Dofior Taylor pleads, that holinefs confifts in the free, volunjUiry choice of the aSo SERMON XIL the agent. This is undoubtedly true, and agreea- ble to the didates of common fenfe. But if this be trye, the excellency of virtue or holinel's con- fifts in its nature, and not in its caufe. For, if there cannot be a volition before the firil volition ; then the firft volition of every created agent, muft have a caufe altogether involumary. This muft certainly have been the cafe, with refpeft to Adam. His Jirjl volition could not proceed from a previous volition ; and therefore his firft volition proceed- ed from fome involuntary caufe. And if it pro- ceeded from an involumary caufe, it matters not whether that caule was wiihin or without himfelf. For, if it were altogether involuntary^ there could be no moral goodnefs in rt*; fince it is granted by all, that virtue or true holmefs confifts in the free choice, or voluntary exercife of the agent. So that if Adam ever began to be holy, his firft holi- nefs confifted in his Jirjl benevolent volition^ and not zn the cavfe of that firft virtuous and voluntaj-y.ex- crcife. But if his firft holinefs confifted \n his firft benevolent volition ; then it might have been creiat- ed or produced by the Deity, without deftroying its benevolent and virtuous nature. I may further obferve, that holinefs is fomethi-ng which has a real and pofitive exiftence, and which not only raay, but mujl be created. The free, vol- untary exercifcs of the mind can no more come into exiftence without a caufe. than any other ob- jeds SERMON XII. 281 jcfts in nature. And it is equally certain that A- dam could not be the efficient caufe of his own vo- lition. He was a dependent creature. He lived and moved, and had his being in God, and without him he couLd do nothing. Such a dependent crea- ture could no mpre produce his own volitions, than his own exiflence. A felf-determining power is an independent power, which never was, and never could b.e given to Adam. And if he never had a power of originating his own volitions, or making himfelf holy; then he muft have forevet remained witliout holinefs, unlefs God had ^qqu. fit to make him holy, or morally upright. And this, I proceed to obferve, he might have done. He has the power of produQion. He can create, or bring out of nothing into exiftence what- ever he pleafes. His power is abfolutely unlimit- ed and irrefiftible. As he can create a body, and create a foul, which are lower kinds of exiftence ; fo he can create virtue or true holinefs, which is the higheft and nobleft kind of exiftence. But we have no occalion to employ fine fpun reafoning to provc) that holinefs comes within the fphere of di- vine agency, fince the Scriptures clearly decide this point. They afcribe the production of holi- nefs to God, as his own proper and peculiar work. They affure us, that he can give men a heart to know him ; that he can mike them willing to fub- mit to him ; that he can tah away tlKirJlony hearts^ ■:■■•■ Mm - '\. 2ir.d ^2 SERMON XlT. atr'd give them hearts of flefi ; that he can creaic' diem amio in Chrift ]4\x\^' unt$ good worh ; that he can zvsr^ in them' both to tvill and to do of his good pleafure; or in a word, that he can harden, ot foften^y or turn their hearts, jufl as he pleafes. There is not a plainer truth in the Bible than this; that God" can make men upright. And if he can make ob- fiinate and hardened fijnncrs upright ; who can doubt whether he was able to make the firft man, in the fir ft ftage of hi^ exrftence, upright ? ' AVe may now advatice another ftep, and obferve, 2. That God not only might, hul viiijl have cre- ated y\dam either /?o/)', or 2 m^'hiikd 284 SERMON }^II. iviplanted powers. For, if aft^r his foul and body ■were united, he might have remained deftitute of fenfalion and perception, one moment; he might have rerriained fo, one hour, one day, one year, or to all eternity. If any perfon can tell how Adam begaji to perceive, to love or hate, to choofe or refufe, in any period of his life ; he can as eafi- ly tell how Adam began to perceive, to love and iiate, to choofe and refufe, thejirjl moment^ in which his foul ^vas united to his body. If ever his im- planted powers could conftitute him a moral a- gent, they muft have made him a moral agent, in that very inftant, in which Gbd breathed into his noftrils the breath of life, and he became a living foul. The Apoftle tells us, "To him that know- eth to do good, and doeth it not, to him it is fin." It was impoflible, therefore, that God fiiould make the foul of Adam like a clean piece of paper, and prefsrve it To, a fingle moment, after he had given him the power o^ perception. For, as foon as he perceived any objeft, he mud have had forae moral exercife towards it, which would have ftamped his charaBcr either as virtuous, or vicious. Hence it is clearly evident, that Adam was created either finfiil, or holy; and fince none pretend^ that he was created finful, all raufl; allow, that he was made upright., agreeably to the declaration in the text. 1 '^o on to obfervc, 3. That it appears from the account, which Mo^ fes gives of the creation of Adam, that God made him . B R M O N XII. 285 him upright. We have this account in Genefis i. 26,27. "And God faid, Let us make man in our image, after our likenefs : and let him have do- minion over the fifli of the fea, and over the fowl of the air, and over the cattle, and over al! the earth, and over every creeping thing that creepeth upon the earth. So God created man in his orvn image, in the image of God created he him : male and female created he them." Some fuppofe, this divine image confifled in the exterior glory of A- dam's body, which refembled the exterior glory of the great Mediator, before he appeared in the form of a fervant, and tabernacled in flefli. But, perhaps, there is no juft foundation for this opin- ion. Others fappofe, this divine image confifled in the fuperior intellectual powers of Adam, by which he excelled all the inferior creation, and refem- bled the natural ^tvh&ion^ o^ his Maker. There is, indeed, fome truth in this fuppofition. The human underftanding does bear fome refemblance of the divine intelligence. And in this refpeft, men ftill bear the natural image of God's imlural perfe6lions. Hence we are told fince the flood, *' Whofo fheddeth man's blood, by man fhall his blood be flied : for in the image of God made he man." But there is ftill a higher fenfe, in which man ?night have borne the image of his Maker; and that J 286 SERMON 3411. ihat isj in refpeQ; to his righteoufm/s, or true holif nefs. God hath a mof a/ as well as . wa/z^r^/ charac- ter i or he hath moral as well as imtural perfections, Adam,lhereforc, might have referabled him in his moral diS well as his natural attributes. Adam's heart might have refembled the heart of the Deity, as much, as his. mderjianding refembled the divine w«- derftanding. And fince God defigned to make man refemble himfelf, it is mofi; natural to fuppofe, that he would make him refemble himfelf, in the hjgheit and nobleft point of refemblance, that is, in his hoiinefs or moral excellence. This reafon- able fuppofition we find to be fcriptural. For, we are affured, that God did make Adam a man after his own heart, or in his W(7r^^/ image, by the Apoftl? Paul, who explains the image of God in man, in this noble and important fenfe. To the Ephefians he fays, " Put off concerning the former conver- fation, the old man, which is corrupt according to ihe deceitful lufts; And be renewed in the fpirit of your mind ; And that ye piit on the new man^ •which after God is created in righteoufnefs and tnte ho- iinefs." And he reprefents the Coloffians as a6lu- ally bearing this moral image of their Maker. "JSee- ing that ye have put off the old man with his deeds ; and have put on the neta man, which is renewed in knowledge after the image of him that created him.'" It appears from thefe paffages, that the image of God in faints confifts in moral retli- tude. SERMON xn. ^8*7 tude, or uprightnefs of heart. If we allow Scrip- ture to explain itfelf, we muff conclude, that God ilfiade Adam holy and upright. For we are told l>y one infpired Writer, that God made man in his own image, and after his own likenefs ; and by another, that the image and likenefs of God in men, confifts in knowledge, rightemifnefsy and true holinefs. We may obferve once more, 4-4. That the hiftory of Adam, from the time of &is creation to the time of his eating the forbidden fruit, affords a clear and convincing evidence of his being originally formed in the moral image of his Maker. We are told, that, after God formed man the laft of his works, « he faw every thing that be had made, and behold, it was very giyoA^^ But how could man, who was a moral agent, he very good, unlefs his heart, or moral chara61:er, was pure and holy ? Had he been deftitute of virtue, or true holinefs, he muft have appeared extreme- ly odiom in the eyes of perfeft purity. We are told, that God bleffed Adam ; that he gave him do- minion over the lifh of the fea, over the fowls of the ^ir, and over every living creature ; that he gave him the free ufe of all the fruits of the earth, and of all the trees of the garden, except one; and that to crown all his other earthly bleffings, he provided a help meet for him, who was bone of his bone, and ilelh of his fleflij the companion of 288 S E R M O N XH. of his life, and the promoter and partner of all his felicity. While God bellowed thefe favors upon him, he gave an implicit approbation of his moral eharafter. Bcfides all thi^, God kept up a friend- ly and familiar intercourfe with him. He appear- ed to him and converfed with him, from time to time, with great freedom and condefcenfion. He brought all the animal tribes before him, and al- lowed him to give them fuch names as he pleafed. He pointed out to him his daily employment, and direQcd him to drefs and keep the garden of Eden. And finally, he gave him one plain, eafy, politive prohibition, by obferving which, he might confirm himfelf in holinefs, and fecure the perpetual favor and enjoyment of his Maker. How long this in* tercourfe between God and Adam was kept up, the Scripture does not inform us. Mr. Worthing- ton fuppofes, however, that it continued feveral months. But divines in general fuppofe, it was of very fliort duration, even lefs than twenty-four hours. This they conjedure from God's appear- ing to Adam after he had finned, in the cool of the dciy ■; which they imagine means, the evening of the day, in which he was created. But the various tranfaftions which took place, between the creation of Adam and his apoftafy from God, feem to re- qiltre a longer fpace of time ; and why a longer fpace may not be allowed, it is not eafy to fay. But whether that term were longer or fliorter, the hiltory SERMON XII. 289 hiftory of Adam clearly proves, that his eating the forbidden fruit was his Jirjl fin. And if that were hisjirjl fin, there can be no doubt but he was per- fe6lly holy and innocent, until he had eaten of the tree of the knowledge of good and evil. According- ly his hiftory informs us, that then, and not till then^ God manifefted his difpleafure towards him; de- nounced the fentence of death, curfed the ground for his fake, drove him out of Paradife, and fub- je8:ed him to all the pains and miferies of the pref- ent life. This confirms all the preceding obferva- tions, and fufficiently proves, that God made man holy or morally upright* I fhall now clofc the fubjeO:, with a few remarks on the primitive ftate and chara6ler of Adam. 1, He Was a noble and excellent creature, as he came out of the forming hand of his Maker. Some entertain very low and unworthy ideas of our firft Parent in his primitive (late. They im- agine he was equally deftitute of virtue and vice, and equally inclined to either. And though they admit he might gradually acquire fome moral goodnefs ; yet they fuppofe his primitive virtue was far inferior to the virtue of fome of the an- tient patriarchs, and too weak to refill fuch ftrong temptatioBs, as their virtue often refilled and over- came. As they fuppofe it required no great abil- ities to keep and drefs the garden of Eden, and to give names to the various and numerous fpe- N N cics sgo SERMON XIL eics of animals > fo they conceive that his tntel- leftual faculties were as low and mean as the feve- rai kinds of bufinefs, in which he was employed. Indeed, they fcruple not to fay, that they can dif- Gover no fuperior greatnefs nor goodnefs in the firft man, in his firft and Paradifiacal ftate. But we ought to entertain a much higher and' better opinion of our great Progenitor, while he retained his primitive dignity and moral reftiiude. He was made the natural and federal htad of mil- lions of imraartal beings. And there is no reafon to doubt, but that his natural abilities and moral qualities were equal to his dignified ftalion. It ap- pears from what has been faid, in this difcourfcj that his affeflions towards his Creator, and every inferior object were perfeftly right. He poffefled more holine fs, than any of his defcendants ever poffefled,' in this imperfeB. (late. Yea, he was, in this refpeft, but a little lower than the angels of light. And the hiftory of his conduQ: gives us an exalted idea of his- intelle6lual endowments. His attainments were furprizingly great and rapid. Who ever gained fo much knowledge as he did, in fo fbort a period ? Before his fall, he acquired the knowledge of God, of himfelf, of all the animal fpecies, and of a new and unknown language. Have any of his numerous pofterity been able to learn fo much, in a few days, or even in a few years ? But it may be faid, that he was miraculoufly affift- ed SERMON XII. sgt ed in his intelle^lual attainments. Be it foj yet his mind mull have been very capacious, xery Jlrong, and very penetrating, to take in fo much knowl- edge, and to apply it to fuch a vaft variety of cafes, in fuch a fhort period of time. No man, fince the fall, has ever difplayed fo much greatnefs of mind and goodnefs of heart, as Adam difplayed, while he refided in Paradife, and enjoyed the favor of his Maker. And if we only confider his chara6:er and condud in a juft and candid manner, we Ihall not hefitate to pronounce him, in his primitive ftate, the greatell and bell of men. 2. How happy was Adam in his original ftate of moral re6litude and perfeH innocence ! His body was full of vigor, and free from pain. His mind was full of light, and free from error. His heart was full of holin^fs, and free from moral impurity. His eyes and ears were feailed with a vaft profufion of new, beautiful, grand, and de- iighful obje6ls. His inheritance was rich and large, comprehending the world and the fulnefs thereof. He fenfibly enjoyed the love and appro- bation of his Creator. Pie was permitted a free and unreftrained accefs to the fountain of holinefs and happinefs. God prefented him with the de- lightful profpecl of a numerous and happy pof- terity. Heaven and earth appeared unitedly en- gaged, to raife him as high in knowledge, holinefs, and felicity, as his nature v/ould admit him to rife. There 2^2 SERMON XIL There was nothing within nor without to inter- rupt his enjoyments, nor to draw a cloud over his bright and extenfive profpefts. His habita- tion was Paradife, and his heart was Heaven. 3. While Adam was placed in fuch a perfeflly holy and happy fituation, it is extremely difficult to conceive, how he fhould be led into fin, with- out the immediate interpofiiion of the Deity. His perfeQ; holinefs would naturally lead him to repel, with abhorrence, every temptation to difo- bey and difhonor the Being, whom he fupremely loved. Our Saviour's fupreme afFeftion to his father prompted him to refill the Devil, and baf- fle every temptation to fin, which his malice and jfubtilty could fuggeft. And though the Tempter purfued him with his affaults forty days; yet he could find nothing in the perfe6lly holy heart of Chrift, for any temptation to take hold of. So there was nothing in the perfe6lly holy heart of Adam, that could give Satan the leaft advantage againft him. His perfeft holinefs, as long as it continued, was a perfeft fecurity againft any tempt- ation, which any created being could fuggeft. The firft Adam was as totally difpofed to refift the Devil in Paradife, as the fecond Adam was to re- fift him in the wildernefs. They were both per- fectly holy, and being perfe6i;ly holy, they both ftood fuperior to all external temptations. It is in vain to attempt to account for the firft fin of the firlt SERMON XII. 293 firft man, by the inftrumentality of fecond caufes. And until we are willing to admit the interpofition of the fupreme firft Caufe, we muft be content to confider the fall of Adam, as an unfathomable myf- tery. 4. The fall of Adam was, in its own nature, a moft melancholy event. By his firft tranfgrellion he forfeited all good, and expofed himfelf to all e- vil. The moment he finned, he found himfelf completely ruined. His fituation was extremely diftreffing. How could he look back, and recal his paft hours of peace and fweet enjoyment? Or how could he look forward, and anticipate the fcenes of endlefs darknefs and dcfpair ? If Efau could not endure the lofs of his birth right, how could Adam endure the lofs of a temporal and e- ternal Paradife ? This deep fenfe of mifery, was attended with a deeper fenfe of guilt. He knew that he had deftroyed himfelf, by his own volunta- ry difobedience. His confcience reproached and condemned him, for injuring the greateft and beft of Beings. Guilt and fear tormented his breaft ; Shame and confufion covered his face. He dread- ed the appearance and frowns of Himj whofe pref- ence and fmiles he once enjoyed. He attempted to hide his guilty head from the face of his Maker ; but neither trees, nor rocks, nor mountains could fcreen him from the eye and hand of his Judge. That awful and fovereign voice which cried, Adam ! ■' where 294 SERMON XII. where art thou ? brought him trembling and defpair- ang before the fuprerne tribunal, where he exped- -ed to receive the due reward of his deeds. Such a fcene mull have been extremely folemn. Our fallen Father muft "have viewed himfelf, and muft have been viewed by all created beings, as irre- coverably lofl. There was not the leaft gleam of hope in hij cafe^ Hence, 5. It was an a^ of adonifhing grace in God to provide a Saviour for fallen man. He had deferv- ed and expetlcd to die. God might have juftly treated him, as he had treated fallen angels, and doomed him to a ftate of endlefs ruin. But inftead of giving him up into the hands of his tempter and deftroyer, he gracioufly affured him, that " the feed of the woman fhould bruife the ferpent's head." This was the greateft and moft unexped- cd difplay of divine grace, that God ever made to any of his creatures. And though the fitua- tion of Adam prepared him to have a high fenfe of the grace of God, in providing a Saviour for himfelf; yet he had but a faint and low concep- tion of the richnefs and fulnefs of the firft promife, as it refpefted his numerous pofterity. The pro- mife of a divine redeemer contained good enough, to counterbalance all the natural and moral evils of the fall, and in that way, to defeat and difcon- cert all the malignant defigns of Satan. God in- tendqrfJ, by faving men, through the mediation of Chrift, E R M O N Xn. 295 Chrift, to make the univerfe more holy and happy, than if Satan had never introdueed either natural or moral evil into it. And, therefore, though fin and mifery have abounded, through the fall of man ; yet holinefs and happinefs fhall much more abound, through his reeovery, by Jefus Chrift. 6. Thofe who have recovered the moral image and favor of their Maker, which Adam forfeited and loft, are in a much more fafe and happy fitua- tion than he was, even before the fall. Adam held all his holinefs and happinefs, by an uncertain ten- ure ; but faints have built their hopes upon better promifes, Adam was to be completely holy and happy, on the condition of perfevering obedience; but faints are fecured in holinefs and happinefs forever, upon the firft holy and virtuous exercife, Adam had no promife of perfevering grace ; but faints have the promife of divine aid and influence, to carry them through all the duties and dangers of their probationary ftate. Adam had the hope- ful profpeft of perpetually enjoying the bleflings of divine goodnefs ; but faints have affurance of per- petually enjoying the bleflings of divine grace* A- dam might expe6t to be but a little lower than the angels in divine enjoyments ; but faints may hope to rife above thofe exalted fpirits, in pure and per- manent felicity, and to fing a new fong, which none but the redeemed from among men will ever be able to learn, 7. Since 396 SERMON XlL ■ J. Since the primitive glory and felicity of A- dam refulted from his bearing the image and en- joying the favor of God, it is certain that none of his pofterity can rife to true greatnefs and real happtnefs, until they put off the old man, and put on the new. The ittoft fhining talents^ the moft rich inheritance, and the moft amiable accomplifli- ments, can never fupply the want of the divine image and favor, in any of the children of men. The finner, with all his boafted attainments, ap- pears to the eye of God a mean, vile, contempti- ble being. Every fon of Adam muft be conform- ed to the moral image of his Maker, in order to be a truly refpeftable and happy man. This fub- je6l, therefore, calls upon all finners, without dif- tin£lion, to be holy as God is holy, and perfeQ as their Father in heaven is perfe6l, in order to at- tain the higheft dignity of their nature, and the chief end of their being. Remember this, O yc tranfgreffors, and fliew yourfelves men. SERMON SERMON XIII. On Original Sin. Romans v. 19, By one mnns dijohedknce many were made Jinncrs, X HE Apoftle undertakes, in this Epiftlcj to lay open the gofpel fcheme of falvation. In the profecution of this purpofe, he proves, that both Jews and Gentiles are all under fin, and juft- ly expofed to fiiffer the curfe of the divine law. He next brings into view the atonement of Chrift, as the only foundation of pardon and acceptance with God. This leads him to ftate the do6lrineof juftification, through faith in the divine Mediator. But left fome fhould ftumble at the idea of the fin- ner*s being faved, on account of his fubftitute ; he proceeds, in this chapter, to illuftrate the mat- ter by a fimilar and well known inftance. He fays, " By one man fin entered into the world, and death by fin ; and fo death pafled upon all men, for that O o ail 298 SERMON XlII. all have finned." He takes it for granted, that the chriftians to whom he is writing believed, that A- dam ftood as the public head of his pofterity, and fo by his firft offence expofed them to both fin and death. And this being taken for granted, he goes on to illuftrate thzfaving influence of Chrift's me- diatorial conduB, by the de/lniHive influence of A- dara's probationary condu6l. " For as by one man's difobedience many were made finners, fo by the obedience of one fliall many be made righteous." The text, taken either in this connexion, or as an independent fentence, naturally leads us to con-, fider the fatal influence of Adam's firft offence, up- on all his natural pofterity. This is an important fubje6l; and in order to place it in as clear a light as I am able, I fliall, I. Show, that all men are finn-ers. li. Show, that Adam made them finners. III. Show, how Adam made them finners, IV. Show, why God ordered it fo, that Adam fhould make them finners. I. I am to {how, that all men are finners. This melancholy truth has been univerfally ac- knowledged. All nations have perceived and la- mented the moral corruption of human nature. The antient Poets, who have painted the moral characters of men, and the antient Hiftorians, who have recorded their moral conduH^ unite in exhibit- ing plain and inconteftible evidence of human de- pravity. SERMON XIII. 299 pravity. We cannot find, in all antiquity, one Jinkfs nation, nor outfinlefs perfon. Human na- ture has been the fame, wherever planted and however cultivated, in every aga and in every part of the world. Though mankind have fpread far and wide over the face of the earth, and lived under the influence of different climates, of differ- ent laws, and of different religions ; yet they have univerfally difcovered the fame corruption of heart. The truth of this account is fully confirmed, by the exprefs declarations of Scripture. We read, « God faw that the wickednefs of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." We read, "There is not a juft man upon earth that doeth good, and finneth not." Job demands, " What is man, that he fliouM be clean ? and he which is born of a woman, that he fliould be right- eous?" David' confeffes before God, " Behold^ I was fliapen m iniquity; and in fin did ray moth- er conceive me." And under this impreffion he prays. « Enter not into judgment with thy fervant : for in thy fight fhall no flefii be juftified." Solo- mon puts the queftion to every child of Adam, « Who can fay, I have made ray heart clean, I am pure from my fin ?" And after a critical and extenfive view of mankind, he obferves, « Lo, this only have I found, that God hath made man up- right; but they have fought many inventions." The 300 SERMON Xlir, The Apoflle Paul is ftiil more plain and particu- lar upon this point. "What then" fays he, "are "we better than they ? No, in no wife : for we have, before proved both Jews and Gentiles, that they are all under fin; as it is written, There i& none righteous, no not om^- There is none that under- ilandeth,- there is none that feeketh after God, they are all gone out of the way, they are together become unprofitable : there is none that doeth good, no, not one. Their throat is an open fepulchre ; with their tongues they have ufed deceit; the poi- fon of afps is under their lips : whofe mouth is full of curfing and bittcrnefs. Their feet are fwift to fhed blood. DeftruQion and mifery are in their way. And the way of peace have they not known : there is no fear of God befojre their eyes." Thefe divine declarations, in concurrence with univerfal obfervation and experience, clearly demonRrate, that all men, without a fingle excep- tion, are finneis. The, next thing is, II. To fiiow that we became finners, by Adam. The moral corruption of human nature is of great antiquity. The oldeft heathfen Writers could not, by the light of nature, nor tradition, trace it back to its original fource. They generally fuppofed, h^owever, that man ha(i actually degenerated from his. primitive purity. They v;ere loth to believe, that he came out of the forming hand of his Mak- erj with a. corrupt heart. But we have no occa- fion SERMON XIII. 301 fion for conjeQures on this fubjeft. The Scrip- ture acquaints us with the original reftitude, and firft apoftafy, of the human race. The Apoftle afcribes the univerfal finfuhiefs and mortality of mankind to the firft offence of the firft man, Adam. «' Wherefore, as by one man fin entered into the world, and death by fin ; and fo death paffed up- on all men, for that all have finned. For until the law fin was in the world : but fin is not imput- ed where there is no law. Nevertheiefs, death reigned from Adam to Mofes, even over them that had not finned after the fimilitude of Adam's tranf- greffion. Therefore, by the offence of one judg- ment came upon all men to condemnation; for by one man's difobedience many were made fin^ ners." The one offence of Adam, which the Apoftle here fo often mentions, and which he re- prefents as fo fatal to mankind, v/as the offence of his eating the forbidden fruit ; of which we have a particular account in the third chapter of Gene- fis. And he exprefsly declares, that that fingle afl: of our firft Parent, introduced fin and death among all his natural defcendants, from generation to generation. I proceed, III. To fhow how we became finncrs by Adam. The text fays, that " by one man's difobedience many were made finners." This plainly implies, that Adam's firft offence was," fome way or other, the Qccafion of the univerfal finfulnefs of his fu^ turc A02 SERMON Xni, tuie offspring. And the queftion now before us is, how his fin was the oCcafion of ours. This is the moft difficult branch of our fubjefl:^ and in order to proceed upon plain and fure ground, I would obferve, 1. That Adara did not make us finners, by cauf- ing us to commit his firft offence. His firft of- fence, we know, was his eating of the tree of the knowledge cf good and evil. And fince he com- mitted that tranfgreffion before we were born, it is a plain dictate of common fenfe, that we had no ' concern in it. We could no more eat of the for- bidden fruit, before we were born, than Adam could have eaten of it, before he was created. And though we have been guilty of many and great of- fences; yet we are all confcious, that we never finned with our firft Parent, in his firft tranfgref- fion. Neither our reafon nor experience, there- fore, will allow us to believe, that Adam made men finners, by caufing them to eat of the forbid- den fruit, which they never faw, in a place where they never were, and at a time before they exifted. Nor can we more eafily believe, 2. That he made his pofterity finners, by iranf' Jferring to them the giiili of his firft tranfgreflfion. Guilt is a perfonal thing, which belongs to him a- lone, who does a finful a6lion. The guilt of any aflion can no more be transferred from the agent to another perfon, than the aftion itfelf. It has juft been SERMON XIII. 303 been obferved, that Adam could not transfer his firft ad of drfobedience to his pofterity ; and if he could not transfer the a6l itfelf, it is equally evi- dent, that he could not transfer the gzdlt of it. As he could not have made himfelf guilty of eating the forbidded fruit, without his choojing to eat of it ; fo he could not make his pofterity guilty of eating of the forbidden fruit, without their choojing to do the fame aftion. But we know, that he never made them choofe to commit his firft fin ; and, therefore, be could not bring them under the guilt of his firft tranfgreffion. It was as much out of the pow- er of Adam, to transfer his own perfonal guilt ta his pofterity, as it is now out of the power of any other parent, to transfer his own perfonal guilt to his children. So far we all have clear and diftind ideas upon this fubjed. But here fome may fay, Though Adam himfelf could not tranfer . the guilt of his firft offence to his pofterity ;; yet Gods "^^^ is a Sovereign, might transfer the guilt of that fin to all his defcendants. It is true, indeed, that God is a Sovereign, and hath a right to a6l as a Sovereign, in. governing all his creatures and all their a6tions. But may we fuppofe, that his Sovereignty allows him to do in- juftice, or treat any moral agents contrary to the eternal rule of right? It was unjuft, in the na- ture of things, that the Supreme Being fhould tranf- fcr the guilt of Adam's fin t6 his pofterity. And go4 SERMON XIII. tio conftitution which he could make could rendei* fuch a mode of condu6l confident with his moral refctitude. Shall not the Judge of all the earth do right ? Shall he, therefore, transfer the guilt of the father to the fon ? or fhall he punifh the foa for the father's fin? No, the foul that finnethj it Ihall die for its own iniquity. God has a fove- reign right, to transfer a favor from one perfon to another ; but it is beyond the province of his Sovereignty, to transfer the guilt of an aftion from the proper agent, to an innocent perfon* His Sovereignty is limited by his Juftice, in his treat- ment of moral and accountable creatures. Hence •we may fafely conclude, that the guilt of Adam's firft fin was never transferred from him to his pof- terity, by the authority, or appointment of God. Some, however, may flill further afli. Does not the Scripture fpeak of Imputation ? and does not imputation fuppofe, that God may, and does, tranf- Jtr both righteoufnefs and unrighteoufnefs, from one perfon to another ? Though the Scripture fpeaks of good and bad aBions being imputed, yet it never fpeaks of their being transferred. This will appear, if we confider the Scripture account of imputation. According to Scripture, a man's own aBions are imputed to himfelf, when he receives the due reward of his deeds. " Abraham believed God, and it was count- ed, or imputed, to him for righteoufnefs." That is, he ^»E R M O N XIII. 305 he was rewarded for his own virtue, or received the benefit of his own goodnefs. Shimei, who had deferved to die for curfing David, came to him and faid, " Let not my lord iwpiite iniquity unto me." That is, let me not fufFer the juft confe- quence of my own perfonal criminality. Thus men's oWn aftions are imputed to themfelves^ when they receive the good or evil, which their aftions deferve. And according to Scripture, the adions of one man are imputed to another, when one man receives benefit, or fufFers evil, on account of an- other's conduQ:. David imputed the virtue of Jonathan to his fon, when he fhewed kindnefs to the fon, for the father's fake. And God imputed the iniquities of the fathers to the children, when he made the children of Korah, Dathan, and Abi- ram fuflPer, in confequence of their father's rebel- lion. But it is here to be obferved, that in thefe inftances of imputation^ there is no transferring of righteoufnefs or unrighteoufnefs, from one perfon to another. The virtue of Jonathan was not tranf- Jerred to Mephibofheth ; nor the guilt of Korah to his children. But the virtue of Jonathan rendered it proper for David to fhew kindnefs to Mephibo- flieth ; and the guilt of Korah rendered it proper for God to fhew his difpleafure at him, by punifh- ing his children, according to their own defert. This is the true and proper idea of imputation* And in this fenfe of the word, it is granted, that God does P p impute 3o6 SERMON XIII. impute the firft fin of Adam to liis pofterity. Ac- cordingly we read in the context. " By the of- fence of one judgment came upon a?l men to con- demnation." 'E>ut though both fin and death come upon us, in confequence of Adam's' firf! fin ; yet that fin is not tramferred to us, nor are we puniJJicd for it. The doftrine of imputation, therefore^ gives lis no ground to fuppofe, that all mankind finned in and fell with Adam, in his firft tranfgref- fion ; or that the guilt of his firfl; fin was, either by him, or by the Deity, transferred to his pofterity. Nor can we fuppofe, 3. That Adam made men finners, by conveying to them a morally corrupt n-atiire. Moral corrup- tion is efientially difFerent from natural corrup- tion. The latter belongs to the body, but the former belongs to the rriihd. Adam undoubtedly conveyed to his pofterity a corrupt body, or a bo- dy fubjetlto wounds, bruifes, and putrifying fores. But fuch a body could not corrupt the mind, or render it morally depraved. There is no morally cor- rupt nature, diftinft from free, voluntary, finful cxercifes. Adam had no fuch nature, and there- fore could convey no fitch nature to his pofterity. Bat even fuppofing, that he really had a morally qorrupt nature, diftinft from his free, voluntary, finful cxercifes; it muft have belonged to his foul, and not to his body. And if it belonged to his foul, he could not convey it to his pofterity, who derive SERMON XIII, 307 derive tlieir fouls immediately from the fountain of Being. God is the father of our fpirits. The foul is not tranfmitted from father to fon, by nait, ural generation. The foulis fpiritual; and what is fpi ritual is indivifible ; and what is indivifibleis incapable of propagation. Adam could noi con- vey any part of his foul to his next immediate ofF- fpring, without conveying the whole. It is, there- fore, as contrary to philofophy as to Scripture, to fuppofe, that Adam's poflerity derive their fouls from him. And if they did not derive the-ir fouls from him, they could not derive from him a mor- ally corrupt nature, if he really poffefTed fuch a nature himfelf, Befides, the Scripture puts this matter out of doubt. For the Apoftle repeatedly obferves, it was by one offence of Adam, that his polterity be- came finners. He calls it the offence ; 07ze man's pffence; the offence of one ; one man's difobedience. It was Adam's firft offence of eating the forbidden fruit, that rtiined his pofterity. But how could that firft offence convey a morally corrupt nature to thofe who did not exift, when it was aflualiy com- mitted ? If Adam's firft aB of difobedience did not convey a corrupt nature to his pofterity, at the very moment when it was committed, it never could convey fuch a nature to them afterwards. And no one ever fuppofed, that his firft tranTgref- fion 3o8 SERMON XIII. Jion immediately affeEled and polluted his pofterity, who had then no exiftence. It is utterly inconceiva- ble, therefore, that Adam fliould tranfmit a corrupt nature to his future offspring, by Yiis Jirjl aH of dif- obcdience. But if Adam conveyed neither fin, nor guilt, nor moral depravity to his defcendants, by his firft tanfgrefTion, how then did that a£l of difobedience make them fmners ? The only proper and direB; anfwer to this queft- ion is, that God placed Adam as the public Head of his pofterity, and determined to treat them ac- cording to his condu6t. If he perfevered in holi- nefs and obedience, God determined to bring his pofterity into exiftence holy and upright. But if he finned and fell, God determined to bring his pofterity into exiftence morally corrupt or deprav- ed. Adam difobeyed the law of his Maker ; and according to the conftitution under which he was placed, his firft and fingle a£l of difobedience made all his pofterity finners ; that is, it proved the oc- cafion of their coming into the world unholy and finful. By conftituting Adam the public Head of his pofterity, God fufpended their holinefs and fin- fulnefs upon his conduft. So that/i?s holinefs would conftitutionally render them holy ; and his finful- nefs would conftitutionally render fheni unholy or depraved. And this is the very idea, which our text originally and clearly conveys, " By one man's S^E R M O N XIII. 309 man's difobedience many were coNSTiTUTEii'fin- ners." THe word tranflated inade ought to have been rendered covjlituted. Adam did not create or make his pofterity finners, but only conjlituted them fuch. His eating of the forbidden fruit violated that Conftitution, which would oiherwife have fe- cured the holinefs of all mankind. By his firft tranfgreflion, therefore, he proved the occajion of God's bringing all his pofterity into the world in a ftate of moral depravity. And in that way, aad in that fenfe only, he made them finners. It re- mains to fhow, IV. Why God conftituted fuch a connexion be- tween Adam and his pofterity. The queftion is not, why God determined, that Adam and his pof- terity ftiould eventually become finners ; but why he brought about this event, by placing Adam in a ftate of probation, and fufpending the moral chara6ler of his pofterity upon his conduft, in his public capacity. We can eafily fee, that God might have ordered the matter otherwife. He might have Jirjl made Adam finful, and afterwards made his pofterity like him, without forming any conne6lion between his moral chara6ler and theirs. Why then did he not take this fhort and direft method, without firjl making Adam holy, and then placing him in a fituation, in which he meant he ihould fall, and by falling, involve all his pofterity in fin and ruin ? To 310 SERMON XIII. To this it does not appear proper to anfwer as many cio, that God made Adam holy, put him into a Hate;, of probation, and conflituted him the pub- lic Head of his pofterity, becaufe it was more for his benefit and theirs, that he fliould be placed in fuch a public capacity. It is more natural to con» clude^ that if God had meant to confult the par- ticular benefit of mankind, he would have confirm- ed Adam in holinefs, immediately upon his crea- tion, and fo have fecured both his zx\6. their future holinefs and happinefs. We may reafonably fup- pofe, that God a6led upon a broader fcale, than the particular good of Adam, or his pofterity; and had a fuperior regard to his own glory, and the general good of the whole created univerfe. But though this was the general reafon why God placed Adam in a ftate of probation, and at the head of his pof- terity ; yet feveral particular reafons, for this part of the divine conduS, may be fuggefted. 1. There was a propriety in trying human na- ture, before it became corrupt. There is nothing better calculated to impre fs upon the mlj?4s of in- telligent creatures a deep and lafting fenfe of their abfolute dependence, than to be put into a ftate of tr;ial. For this purpofe, God tried the angels before their revolt. And for the fame purpofe, he faw fit to try Adam before he fell, According- ly, in the firft inftance, he made him upright, and put him into a ftate of probation; where he had a SERMON xni. 5*3 f n a fair Opportunity of confirming, or of lofing original rectitude. And though God intendecij* that both he and his poflerity fhould eventually become (inful; yet, by this mode of conduQ, he meant to convince both him and them, of their abfolute dependence upon his fovereign will, for the beftowment and continuance of his moral im- age. For, 2. By placing Adam, -while perfedly holy^ lar a ftate of probation, God anfwered the fame pur- pofe that would have been anfwered, by placing all his pofterity in the fame fituation. By trying Adam, he virtually tried the whole human race. For Adam was as able and as likely to ftand, as any of his pofterity would have been, had they been perfonally placed in fimilar circumftances. He was under the beft advantages of ftanding the teft of obedience, and of fecuring the everlafting approbation of his Maker. He was created in a ftate of manhood, and all his natural and moral powers were in their full vigor. He was capable of feeing the importance, and of feeling the obli. gations he was under, of yielding perfeQ: and per- petual obedience to the divine will. In thefe ref- pe6ls, he ftood upon higher ground, than any of his defcendants could have ftood, when they came into exiftence. So that they have no reafon to imagine, that they fliould have ftood the trial any better, than their firft Parent, His trial was a fair trial 3i«;.| SERMON XlII. trial.of human nature in its beft eftate. And finCe Vlie firft and beft of men finned and fell ; all his pofterity have fufficient evidence of being abfo- lutely dependent upon God , without whofe fpecial influence, they can neither become, nor continue holy and happy. Befides, 3. By trying Adam fingly and in the room of his pofterity, God prepared the way to bring the Saviour of the world into view, immediately after the fall. It would have appeared ftrange to A- dam, and equally ftrange to his pofterity from time to time, if God had provided a Saviour for all mankind, before it was made certain, that all would become finners, and ftand in need of a Saviour, But by making Adam a public Head of his pof- terity, and connefting their moral charader with his^ God afcertained their future finfulnefs, by his lirft offence. For as foon as Adam needed a Saviour, it became abfolutely certain, that «// his pofterity would need one. This would not have appeared, had each individual of mankind ftood for himfelf, as each individual of the angels did. One reafon, therefore, why God placed Adam as the public head of his pofterity, and fufpended their moral charaQer upon a fingle inftance of his condu6t, was becaufe he intended to provide a Saviour for him and all his guilty race. This he did not intend to do for the angels after their fall ; and, therefore, he placed each individual in a ftate of SERMON XIII. 313 of .trial, to ftand or fall for himfelf, without fuf- pending the fate of all^ upon the conduft of one. We barely fuggeft thefe reafons for God's con- ftituting Adam the public Head of his pofterity. For whether they are fufficient or infufficient to ac- count for this inftance of his conduft, is not very material; fince neither our duty nor falvation de- pends upon being able to clear it up. It is hoped, however, that what has been hinted, may ferve to remove fome darknefs and prejudice from the minds of thofe, who have been much perplexed upon this fubjeft. IMPROVEMENT. 1. It appears from the leading fentiments in this difcourfe, that Adam was the only perfon who committed, and who was guilty, of original Jin, This phrafe has been ufe.d to fignify not only the fin of Adam, but the fin of Eve, and the fin of ev- ery one of their numerous pofterity. It is true, indeed, that Eve committed 2, Jirjl fin ; and it is equally true, that every other perfon has com- nmitted aj?r/2 fm. But a fin's being ihcjir/l that a perfon ever committed, does not properly denom- inate it an original fin. Each angel that fell com- mitted -B-firJl fin; but that ^r^? fin has never been called, nor confidered to be, an original fin. This phrafe is properly applicable to no other fin, than that of Adam's eating the forbidden fruit. And Q ^ that 314 SERMON XIII. that fin is properly called on'givai, not be^aufe it ^vas the j?r/2 ever eommiitcd in this world, for Eve was firft in tranTgreffion; nor fimply becaufc it was- th« j^r/Z fin oi ih& firjl vmn-, but becgufe h was that particular fl^n, upon xvhich the morafchair aBer of all nianki-nd was cviijiitutiondly fufpended,- According to the divine conftkution, that fin alone •was the occajion of all the future finfulnefs of Adam^ and Eve, and their whole pofterity. And fince it is improper to call any fi:n original firs J but that Jirfo fin of Adam ; it is equally im- proper to fay, that any perfon ever contmitted, or was gziiliy oi.prigiiml fin, but the firft man Adam, Though all men begin to fin, in confequence of original fin y yet their beginning to Jm^ is neither eating the forbidden fruit, nor confenting to eat it, nor doing any thing elfe, whi^ch refembles the jirft fir» of Adam, any more than the Jirji fin of any other man. The aft and guilt of Adam's firft tranfgreiBon were his own, and never transferred to lis. He ecm,imitted and was guilty of original fin, and he alonCr Though we have committed a mul- titude of otlur fins; yet we never committed that fiTV,''rlof ftand in the leaft degree chargeable with it: To fay, therefore, that alt mankind are guilty of' Adam's firft tranfgreffion, is extremely abfurd, and naturally tends to prejudice the minds of many againft the (rue idoElrine o^ originalfin, • " ' 2. We SERMON XIIL 3*5 2. We learn from what has been faid, that the true do6lrine of original fin is clearly revealed in the Bible. This has often been called in quef- tion. Some fuppofe, if fuch an important doc- trine were true, it would have been much more frequently mentioned, and much more clearly re- vealed, in Scripture. They imagine, there is no trait of it to be found, after the third chapter of Genefis, until we come to this Epiftle to the Ro- mans, wliich is extremely obfcure and hard to be anderftood. It is readily granted, that the ideaj which fome have formed of original fin, is nrt where revealed in the Bible. But that idea of it, which has been exhibited in tliis difcourfe, and which we conceive to be the only true idea, ap- pears to run through all the books of the Old and New Teftament. Upon the firft offence of our firft Parents, we read of God's providing a Sav- iour, not only for them, but for their future pof- terity. Immediately after this, we find facrifices were appointed, to prefigure a fuffering Saviour, and, through him, the pardoning mercy of God to all penitent finners. Under the Law. circumcif- ion was inftituted, which plainly reprefented the native depravity of the human heart. This doc- trine was uniformly taught by all the facred Wri- ters from Mofes to Malachi. John the Baptift and Chrift himfelf plainly and pointedly preached the fame fentiment. Chrift inftituted the ordi- nance 3i6 SERMON XIII. nance of Baptifm, which fignifies " the wafhing of regeneration, and the renewing of the Holy Ghoft." Paul reprefents Adam and Chrift as two public Heads of mankind; and plainly declares, that we became finners, by the difobedience of the former, and may be faved from ruin, by the o- bedience of the latter. Chrift is reprefented, in the New Teftament, as the Saviour provided for both Jews and Gentiles ; and is exprefsly faid to be a propitiation for the fins of the whole world. And the predi6lions concerning the future fpread of the gofpel, and the enlargement of the Redeem- er's kingdom, carry the idea, that mankind will all be finfu], and need a Saviour, to the end of time. In fuch a great variety of ways,- is the conflituted coU' neBion between the firft fin of Adam and the finful- T\ftk of all mankind to the lateft pofterity, clearly revealed in the Bible. Neither the promifes con- cerning the coming of Chrift ; nor the declarations concerning his delign in coming; nor the defcrip- tions of his fufFerings and death; nor the pofitive mftitutions of the gofpel, can be accounted for on any other ground, than that of Original fin. This do6lrine lies at the foundation of all revealed religion ; and to deny it, is virtually to deny the whole of divine Revelation. For if it had not been for the original fin of the Jirjl Man, there would have been no occafion for the fufferings and death of the fecond Man, who is the Lord from heaven. x 3- There SERMON '^Xlir. 317 3. There is no ground to fuppofe, from any thing which has been faid in this dilcourfe, that Adam knew, before the fall, that he was ihe public head of his pofterity ; or that his condu61: fliould deter* mine the moral ftate, in which they fhould come into exiflence. The divine prohibition and threat- ening were fufficient to acquaint him with his duty, and lay him under obligation to perform it. Th^re appears to have been no more occafion for his knowing, that his Jin would dellroy his pofterity ; than for his knowing, that a divine Redeemer would come into the world to fave them. God conftituted the connexion between him and his pofterity, to regulate his own conduft, and to ac- eomplifti his own defigns. And he might fee a great impropriety, in acquainting him with his public capacity, before his firft tranfgreffion. Our Saviour concealed the knowledge of his charafter and fuf- ferings, for a long time after he entered upon his public miniftry, left this knowledge fhould either retard or accelerate the event of his death. And God might forefee, that it would fruftrate his own deCgns, if he acquainted Adam with his public ca- pacity, before he had a6lually involved himfelf and his pofterity in ruin. Accordingly we find the firft prohibition and threatening were dire6led to him perfonally. God fays, "In the day thou eat- cft thereof, thou fhalt furely die." If we now fearch the Bible from beginning to end, we (hall difcover no 31$ SERMON XIU. fjo intimation, that God informed Adam of his be- ing placed as the pubhc Head of his pofterity, he- fore he aSually finned, and expo fed them all to the fatal effefts of his firll tranfgreflion. And fince the Scriptures are entirely filent upon this point, it is by no means proper to take it for granted, and to reafon from it as an eftablifhed truth, 4. It appears from what has been faid m this difcourfe, that God did no injujiicc to mankind, in appointing Adam their public Head. They have often complained of the injuftice of God, on this account. But they never had the leaft foundation foe this general complaint. It appears from what has been faid, that the conftituted connexion bc'^ tween Adam and his pofterity, neither made his fin their fin ; nor his guilt thdr guilt; nor expofed thtm to the leaft degree of puni/himnt, on his account. There could be no injuftice, therefore, in God's appointing Adam the public Head of his pofterity. It is prefumed, the general complaint of injuftice has originated entirely from a falfe idea of the di- vine conftitution, under which Adam was placed. God made that conftitution to regulate his own con- duQ. } and not to regulate the conduft of either Adam or his pofterity. It was Adam's duty to obey the divine prohibition, whether he ftood in a pub- lic or private capacity. And it is our duty to obey all the divine commands, notwithftanding his con- ftituted relation^to and connexion with us. The truth SERMON XIII. gt^ truth is, there was neither jyfiice, nor injvjlice^ in God's appointing Adam our public Head. It was an aft of mere Sovereignty. God, as a Sovereign, had as good a right, to make Adam the public Head of his pofterity, as he had, to make him at all, or to place him in the garden of Eden, or to determine a fingle circamftance of his life. And, as a Sovereign, he had as good a right, to determine that his pofterity fhould be finners, in confequence of his firft offence, as he had, to determine their numbers, their natural abilities, their outward cir- cumftances, and their final ftate. There is neither juftice, nar injuflice, in God's determining what the moral charafters of moral agents fhall be; though there may be juftice, or injuftice, in his conduft towards them, after their moral charafters are form- ed. The conftitution, which conne6led Adam's lin v/ith the fin of his pofterity, was fuch a confti- tution as God had. an original and fovereign rioht to make. For if he had a right to bring us into exiftence, he had an equal right to determine horo he would bring us into exiftence, whether as fingle, detached individuals, like the angels ; or as natur- ally and cbhUitutionally conneQed with our firff and great Progenitor. And fince God had a fove- reign right to place us under fuch a conftitution, we have no right to call it unwife,unjuft, or unkind. 5. It appears from what has been faid, that our firft Parent laid us under no neceffity of finning. If 320 SERMON Xlli: If he had tranfmitted to us a corrupt nature, or 2 finfid principle, MQ might have had fome ground to ; fuppofe, that we were obliged to fin, by the fatal in- fluence of his firft tranfgreffion. But fince that fin neither dire6lly nor indireftly ever affefted either our natural or moral faculties; it is cer- tain, that we a8; as freely and voluntary in com- mitting fin, as we could have done, if Adam had never finned, nor ftood in the leaft connexion with us. It is true, indeed, his firft offence, ac- cording to the divine defign, determined the e- vent of our becoming finners. But the defign of God never laid any of his creatures under a nc- ceffity of finning. God defigned, that Adam fhould fall, and, from eternity, provided a remedy for it; but God's defign laid him under no necelGty of falling, nor of accepting the remedy provided. So, God's defign, that we fhould be finners, if he par- took of the forbidden fruit, did not lay us, or any of his pofterity, under a neceffity of committing fin. Neither Scripture, nor reafon, nor experience, teaches us, that we are conjlrained to hate God, or tranfgrefs bis holy and righteous commands, by virtue of any guilt, pollution, or depravity, de- rived from Adam. We have no more right to caft the blame of our fins upon him; than he had to transfer his fin aTvd guilt to us. He muft an- fwer for l^is pwn fins ; aiwl we muft anfw^ for ours. 6. If S E R ivr O N XIIL 321 X. 6, I r Adam has proved the occafion of involv- ing all his poftcrity in fm ; then children ftand in peculiar need of a virtuous and pious education. They are all liable to fin, as foon as they become moral agents. And there is a moral certainty, if they live, that they will run into evil, and incur the divine difpleafure. This is a mod alarming confideration to parents. They have been the occafion of introducing them into a fmful world, where they are in the utmoil danger of difiionor- ing God, and of deftroying themfelves forever. If parents would duly conliderthe depraved hearts of their children, they would feel very folicitous to train them up in the way they fhould go ; and, if pofTible, early inftil into their young and tender minds, the pure principles of religion and virtue. Nor would they negled to lay all proper reflraints upon them, to preferve them from the paths of the deflroyer, the fpirit that now worketh in the children of difobedience. The law of nature re* quires parents to promote the temporal happinefs of their children; and the law of chriftianity re- quires them to bring them up in the nurture and admonition of the Lord. And though they can- not fanftify the hearts of their children; yet they can inftru6l their minds, reftrain their outward conduQ;, and comnriend them to Him, who is able to make them meet for the inheritance of the faints R R in 324 SERMON XIIL in light. If tlVey negleft to do thefe things, they will fin againft God, and become acceffary to the* ruin of their dear offspring. But how can they be^r the thoughts of feeing their children openly vicious, and finally impenitent ! It would have been better for them never to have been- born, than to live and to- die in fin. Their cafe, there- fore, loudly calls for the compafTion, the prayers, and inftruQiions of their parents, who are under every tender and folemn tie, to do all in their pow- er, to promote their temporal and' eternal happr- ncfs. 7. This fubje6l calls upon all impenitent finners, immediately to repent and believe the gofpel. They have no excufe for their enmity and difo- bedience to God. They have never been necef- farily drawn into fin, by any corrupt nature or cor- rupt principle derived from Adam. They have finned freely and voluntarily, and therefore de- ftroyed themfelves. In this guilty and perifhing fituation, it is their immediate duty to repent, and look up to God for pardoning mercy, through the divine Redeemer. He came to feek and to fave thofc who are loft, and ftands ready to receive all weary, heavy laden finners. Let them no longer charge their mifery and guilt upon God, nor upon Adam; but let them take the fhame and blame of all their fins to themfelves. And as they have freely SERMON XIU. g23 freely and voluntary finned ; fo let them freely and voluntarily repent and believe the gofpel. This is their immediate and important duty. They have no excufe for a moment's delay. Life and death are now fet before them^ It depends not upon the condu^ of Adam, but upon their own choice, whedier they fliall be happy, or miferable forever. Though their fins have greatly abound- ed; yet if they repent and believe the gofpel, the grace of God, through Jefus Chrift our Lord, fliall much more abound, in their eternal falva* tion. Amen? SERMON SERMON XIV, The Nature, Extent, and Influ- ence of the Moral Depravi- ty of Sinners, Romans viii. 7, 8. Bccaufe the carnal mind is enmity againjl God : for ib is not fiibjeB to the law of God^ neither indeed can he. So then they that are in thejlejli cannot pleafe God. XT has been much difputed of late, among thofe who call themfelves Calvinifts, whether all the doings of unregenerate men are altogether fin- ful. There would be no diflBculty in deciding this queftion, if thofe, who profefs to believe the total corruption of human nature, would only a- gree to draw the fame inference from it* But there are many, who acknowledge, that the hearts of finners are totally depraved, and yet deny, that their rt^ms are altogether criminal. It feems nc- ceHary, 02$ SERMON XIV. .o ceffary, therefore, in order to bring this point to a fair and final decifion, not only to prove, that iin- ners are totally depraved ; but alfo to prove, that iheir total depravity extends io all their aftions, iind tarns them into fin. And the words which I have read, naturally lead us to confider this fub- je6l in this manner. "Becaufethe carnal mind is enmity againft God : for it is not fubje6t to the law of God, neither indeed €an be. So then they that are in the flefh cannot pleafe God." By the carnal mind, the Apoftle means the carnal heari ; for it is the heart only, which is enmity againft God. And this carnal heart he reprefents, as corrupting all the a6lions which proceed from it. He lays down the total depravity of finners as a firft prin- ciple} from which he draws the only fair and natu- ral conclufjon, that they cannot pleafe God. His plain meaning, therefore, may be clearly expreffed in this plain propofition : The total depravity of finners renders all thcjr aftians totally depraved. To illuftrate this fubje6l:, I fiiall, I. Show, that finners are totally depraved : And, n. Show, that their total depravity totally de- praves all their aftions. I. I am to fliow, that finners are totally depravr cd. There is no truth more clearly and fully taught in Scripture, than the total depravity of finners. They SERMON Xrv. 327- They are rcprefcnted a's fpiritually J^^and blind. *« Bring forth the blind people that have eyes, and the deaf ihat have ears. Hear, ye deaf; and look, ye blindy that ye may fee".'* They are reprefented as fpiritually dead. "Wherefore he faith, Awake thou that fleepeft, and arife from the dead^ and Chrift fhall give thee light. And you hath he quickened,^ who were dead in trefpaffes and fins." They are reprefented as incapable of difcerning the moral beauty of divine obje6ls. "But the natural man receiveth not the things of the Spirit of God: for they are foolifilnefs unto him; nei- ther can he know tliem, becaufe they are fpiritual- ly difcerned." Thefe are plain, though figurative, defcriptions of the total depravity of finners* Their hearts are alfo reprefented as not only def- titute of moral goodnefs, but as full of moral evil. We read, " God faw that the wickednefs of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continu- ally." Solomon fays, " The heart of the fons of men is full of evil, and madnefs is in their heart while they live, and after that they go to the dead." Our Lord told the unbelieving Jews, "I know you, that ye have not the love of God in you. Ye are of your father the devil, and the lufts of your fath- er ye will do. Ye ferpents, ye generation of vi- pers, how can you efcape the damnation of hell ?" The Apoftle Paul paints, the total depravity of fin- ners 32sS SERMON XIV. tiers irtjjlibe ftrongeft colors. "They are all gone out of the way, they are together become unprofit- able : there is none that doeth good, no not one. Their throat is an open fepulchre; with their tongues they have ufed deceit ; the poifon of afps is under their lips , whofe mouth is full of curfing and hitternefs. Their feet are fwift to ftied blood. Deftruftion and mifery are in their ways, and the way of peace have they not known : there is no fear of God before their eyes." Agreeably to thefe reprefentatibns, we find fuch appellations and epithets given to finners, as ftrongly exprefs their total depravity. They are called the wnjuft, the imrighteous, the wwgodly, the imholy, the zmbeliev- ing and enemies of the crofs of Chrift. Such per- fons as juftly deferve thefe charafters, muft be en- tirely deftitute of every holy and virtuous affedion. But the manner, in which the Scripture dijlin- guipies faints from finners, affords the moft clear and convincing evidence, that all, who are not faints, are totally depraved. According to Scrip- ture, he that loveth God is a faint, but he that lov- eth him not is a finner ; he that repenteth of fin is a faint, but he that repenteth not is a finner ; he that believeth in Chrift is a faint, but he that be- lieveth not is a finner ; he that is born of God is a faiiit, but he that is not born of God is a finner ; he that is in the Spirit is a faint, but he that is iu the fiefh is, a finner j he that is for Chrift SERMON XlV. ^^ig Chrift is a faint, bat he that is agaivjl him is a fin- ner. This mode of diftinclion neceffarily implies, that faints h.?iwe fome grace, but finners have none; that faints ha-vefome holinefs, but finners have oionei and that nothing fliort of total depravity can juft- \y denominate any perfon a finner, in diftinclion from a faint. Though the plaineft paffages of Scripture in favoi- of total depravity, may be tor- tured to fome other meaning; yet this argument in favor of this do6lrine, drawn from the fcriptiLral 7)ianner of diftinguifliing faints from finners, admits of no evafion, and cannot be rejecled, without rejefting the very diftin6tion itfelf. Whoever un* dertakes to defcribe a finner, without taking total depravity into his charafter, will defcribe a faint. If he fay, a finner is one who fometimes^does good, and fometimes does evil; this is a defcription of a faint. For every faint fometimes does good, and fometimes does evil. If he fay, a finner is one who does more evil than good; this is a defcrip- tion of a faint. For every faint has more fin than iiolinefs. If he fciy, a finner is one who has the lowefl degree of grace; this is a defcription of a faint. For the ieafl degree of love, faith, repent- ance, or any other holy afFe6lion, forms the char- acler of a faint, and entitles him to the divine fav- or. Indeed, alk any intelligent, frank, candid man, who denies total depravity, to tell you the elTcntial difference between a faint and a finner, S :. and 330 SERMON XIV. ^nd; he will freely acknowledge, that it is out of bis po^ver. For he knows, if all men are poflefled Oijo?ne real holinefs, then the only moral differ- ence be,tween one perfon and another is, that one has ?ttorf, and another has kfs true love to God. But this is the difference between one faint and a- nother, and not the difference between a faint and afinner. The mof! celebrated Writers, who deny total depravity, appear to be unable to point out ^ny effential difference between faints and finners. We may read all the fermons of Barrow, Clarke, Hoadley, and Tillotfon, and never find a fingle in- ftance, in which they have drawn two effentially Afferent moral chara£lers. They fpeak of faints and finners in fcripture language; but thev never fhow, wherein they effentially differ, nor defcribe that particular aft orexercife of mind, by which a iinner becomes a faint. Hence it appears from faft, as well as from Scripture, that it is impofEble to point out any effential moral difference between a (inner and a faint, without making total depravi- ty, the peculiar and effential character of a finner. If there be any fuch pcrfons in the world, there- fore, as juflly deferve to be called ^?27Z£:r5, in dif- tinftion i^rom fa inis, they are totally depraved, and wholly under the dominion of a carnal mind, which IS enmity againfl God. The way is now prepared to fhow, II. That the total depravity of finners totally de- files and depraves all their anions. Their SERMON XIV. ^31 Their total depravity is of a moral nature, and ^entirely diftinQ from their intelleftual powers. They can perceive as well, they can remember as well, they can reafon as well, and they can diliin- guifli between moral good and evil as well, as the belt of faints. The total depravity of their natur- al faculties, would entirely deftroy their moral de- pravity. For were their reafon and confcience totally depraved, they would be altogether incapa- ble of doing right or wrong, or performing any moral a6tion, which fhould be either pleafing or difpleafing to God. Their moral depravity, there- forcj muft confift in their hearts. And this is a- greeable to the whole tenor of Scripture. The A- poftle tell us, " The carnal mind is enmity againfl God." As enmity belongs to the heart, and not to the underftanding ; fo the heart muft be the feat of moral corruption. Solomon fays, " Foolifiinefs h bound in the heart of a' child ; but the rod of correftion will drive it far from him." By fool- ilhnefs here he means moral depravity ; and this he places in the heart. Cod prbmi fes to renew the hearts of finners, in order to remove thck moral depravity. " A new heart alfo will I give yoii, and a newT]Slrit will I put within you : and T will take away the ftony heart out of your fiefii, and I will give you an heart of flefli." If the removal of an evil heart will take away total de- praVity,"'tlicn tbtaldeprivity' certainly corififtsTn an 838 SERMON XIV, ^n evil heart. When God would paint the de- pravity of finners in the ftrongeft colors, he fays, " When they I(,new him, they glorified him not as God, neither were they thankful, but became vain in their imaginations, and their foolifli heart was dark- enecj." So when Chrift would aggravate the de- pravity and guilt of the Jews in the higheft de- gree, he fays, " They have both feen and haied both me and my father." Paul alfo reprefents the yery eflence of fin, or moral depravity, as confift- ing in the oppofition of the heart to the light of confcierice, " To hirn that knoweth to do good, and doeth it not, to hini it is fin." And this,every finner knows to be true, by hjs own experience. He finds, that his heart is not only diftinft from his confaence, Ipin in direft oppofition to it. His co7i~ fcience tells him to do what his heart hates and op- pofes ; and on the other hand, his heart inclines him to do what his cpnfcience forbids and con- demns. It appears frorn Scripture and experience, therefore, ihat the heart is the only feat pf moral depravity. There is no other place in the mind, where it can be found, nor where it can poflibly exift- , Now, if finners are totally depraved, and their total depravity lies in the heart ; then the Apoftle's realoni-ng is plain and conclufiye. " So then they that are in the fitfli cannqt pleafe God." A cor- vunt hjeart necelfaiily corrupts all the anions ^vhich proceed SERMON XIV. 333 proceed from it. And^ fmce Tinners always aft from a corrupt heart, all their aQions mud be cor- rupt. The only way to prove any aOion to be criminal, is to prove that it was done from a wick- ed h^art. Why is murder a crime ? No other rea- fon can be given, but that it ncceffarily flows from malice prepenfe. Why are all the actions of the devil criminal ? No other reafon can be given, but that he always aBs from a malevolent heart. If finners, therefore, have a totally deprav- ed heart, which is enmity againft God, and if they always a6i from this malevolent heart ; then it ne- ceflarily follov/s, that all their aftions are finful, and difplcafing to him, who knows from what (ource they proceed. There is no way to evade the force of this reafoning, but only to deny, that all the aftions of finners flow from the heart. And fince fome have prefumed to deny this plain and important truth, I will endeavor to demonftrate it. Here I would obferve, 1. The Scripture reprefents all human alliens as flowing from the heart. We are told, that Abra- ham was required to facrifice his fon, and that he obeyed the divine command. But we know, that his obedience wholly confided in the intention of his heart. David is reprefentcd as doing -welU while it was only in his heart to build the houfe of the Lord. This Solomon exprefsly declares. " And the Lqrc} fajd unto David my father, Whereas it was 334 SERMON XIV. was in thine hart to build *n houfe unto my name, tlwii didjlxvdl that it was in thine heart." And Ju- das 2k.diQdJro7n the heart in betraying Chriii. For Satan put it in his heart to betray him. That h^ Satan fuggefted the temptation, and Judas in his heart complied with it. Thefe, and numerqus other inftances which might be coUe£ted frpiu Scripture, clearly fliow, that all human actions o- riginate in and flow from the heart. Our Saviour taught this doftrine in the plained and llrongell terms, " O generation of vipers, how can ye, being evil, fpeak good things ?ybr out of the abundance of the heart the mouth fpeaketh. A good man out of the good treajure of the heart bring-- eth forth good things : And an evil man out of the tyil treajare bringeth forth evil things. But I fay unto you, That every idle word that men fliall fpeak, they fhall give account thereof in the day of judgment. For by thy words thou fhalt be juiUfied, and by thy words thou fhalt be condemn- ed." Chrift infilled much upon this point in oppo- fition to the Pharifees, who were fond of feparat- ing aftions from the heart. He addrefTed them in this pointed language. "Ye hypocrites, well did Efaias prophefy of you, faying, This people draweth nigh unto me with their mouth, and hon- oreth me with their lips, but their heart is far from me." He. then fpake a parable to illuftrate this declaration. "Not that W'hich goeth into the mouth SERMON XIV. 335 mouth defileth a man ; but that which goeth out of the mouth, this defileth a man." This parable of- fending the Pharifees, Peter defired Chrift to ex- plain it. Accordingly he replied and faid, " Are ye alfo without underftanding ? Do not ye yet un- derfland, that whatfoever enterethin at the mouth goeth into the belly, and h caft out into the draught. But thofe things which proceed out of the mouth come forth from the heart, and they de- Jile the man. For oitt of the hea.rt proceed evif thoughts, murders, adulteries, fornications, thefts, falfe witnefs, blafphemies : Thefe are the things' which J^/d a man." Our Lord here plainly af- ferts, that a//humana6lions proceed from the heart; and he conveys the fame fentiment in hrs expofi- tion of the divine law. " When the Pharifees had heard that he had put the Sadducees to filence. Then one of them who was a lawyer afked him a queftion, tempting him, and faying, Mafter, which is the great commandment in the law ? Jefus faid unto him. Thou fhalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind. This is the firft and great commandment. And the fecond is like unto it, Thou fbalt love thy neighbor as thyfelf. On thefe two command- ments hang all the law and prophets." It is eafy to fee the truth and propriety of this expofuion, if all the a61ions of men flow from the heart. For if this be true, then the commands to read and pray, to 336 SERMON XIV. to labor fix days in the week and fanftify the fev- chih, a'nd to perform all other virtuous and holy a6lions5 are neceffarily comprized in the law of love. By requiring a ^oofl( hearty God virtually re- quires all good actions, and virtually forbids all bad aclions. So the Apoftle reafons upon the fub- jetl. " He that Joveth another hath fulfilled the law. For this, that is, far this reafon, Thou flialt not commit adultery, Thou fhalt not kill, Thou i fhalt not fteal, Thou fhalt not bear falfe witnefsj Thou fhalt not covet; and if. there be any other commandment, it is briefly comprehended in this faying, namely, Thou fhalt love thy neighbor as thyfelf. Love worketh no ill to his neighbor, therefore love is the fulfilling^ of the law." This text plainly teaches, that the law requires love, becaufe love will produce all good anions, and prevent all bad ones; or in other words, that the law requires a good heart, becaufe all good aHions will flow from it ; and forbids a bad heart, becaufe all bad anions will flow from it. Thus it appears from Scripture precepts and prohibitions, as well as from Scripture reprefentations and declarations^ that all human actions flow from the heart. And to make it appear, that we have given the true fenfe of Scripture upon this point, and flill fur- ther to eftablifh it, we may obferve, 2. That moral agency wholly confifls in the heart, and therefore every moral adion muft ne- celTarily flow from this, and no other fource. The SERMON XIV. 337 The heart confifts in voluntary exercifes; and voluntary exercifes are moral agency. Willing is a6ling. Willing right is aBing right; and willing wrong is acting wrong. All voluntary exercifes belong to the heart; and therefore loving and hat- ing is as really a£ling, as choofing and refufing. It is true, we fcmetimes make a diftintlion among the exercifes of the heart; and call fome affedionsj and others volitions. But the only ground of this diftinBion is, that loving and hating, which we call dffeBions, are ivimancnt exercifes of the heart, which produce no external effects; whereas choofing and refufing, which we call volitions, are imperative a6ls of the will, and produQive of external ac- tions. Moral agency, however, equally belongs to the heart and the -will, or to both affedions and vo- litions. For we dH when we love, whether we ex- prefs our love or not. And we a&, when we hafef whether we exprefs our hatred or not. There is as much moral agency in the affeBions of the heart, as in the volitions of the will. The heart and will are elTentially the fame ; or the will is only the heart producing external effefts. So that ftri6lly fpeaking, all iTicral agency belongs to the heai't, as' diftinguiflied from all the other powers and facul- ties of the mind. The truth of this we all know by our own experience. No man feels, that zny motion of body or m.ind is his aBion, unlefs his heart is concerned in it. If bis eye or head, or T T hand. 338 S E R M ON XIV. hand, or foot, fhould move wiihout the concur- rence of his heart, he would not call that motion his. action, nor feel in the leaft degree accountable for it. , Or; if hi-s.intelieBual powers were put ia motion, without the choice of his heart, he would not call thofe mental motions his aBions, nor feel either praife or blame worthy for them. No ex- ercifes of body or mind have any moral quality, without the heart. There is no moral good, nor moral evil in thoughts^ only as the heart approves or difapproves them. There is no moral good, nor moral evil in words, only as the heart approves or difapproves them. There is no moral good nor moral evil in reading, walking, or laboring, only as the heart approves or difapproves thefe external exertions. The reafon is, all thoughts, words, and external exertions, are not aBions, but mere wo- tion^i without the heart.^ All moral agency confifts ifl the heart. With the heart man loves ; with the heart man hates; with the heart man choofes and rpfu fes ; with the heart man believes and difbe- lieves ; and with the heart he does all that may be called his aftion. For without the heart, he is a mere paffive machine, which may be a8:ed upon, but which cannot aft. And on this ground it is, that the law of God knows the heart only, requires the heart only, and forbids the heart only. " My fon, fays God, give me thine heart." And, fays the Apoftle, " If there be firft a willing mind, it is SERMON XIV. 339^ fs accepted according to that a man hath, and not according to that he hath not." God requires and accepts a good heart, but forbids and rejcfts a bad one. The heart comprizes all that he requires or forbids ; becaufe to require or forbid any exercife or aftion without the heart, would be the fame as to require or forbid an aft without an agent, which is palpably abfurd. Now if finners always a6l from the heart, and if the heart, from which they afl:, be totally depraved, then all their anions muft be totally depraved. If there be no flaw in any link of this chain of reafoning, and if one link be iri' feparably conneded with another; then it muft bind every perfon to beiieve, that " they that are in -the flcfh cannot pleafe God." IMPROVEMENT. 1. We learn from what has been faid, wherein their miftake lies, who acknowledge the total depravi- ty of finners, and yet deny their total finfulnefs. Thofe, who run into this inconfiftency, have ofr ten been refuted, without being convinced. But it is much to be defired, that they fliould be con- vinced as well as refuted ; and if the fallacy of their reafoning be fairly and clearly pointed out, perhaps they will be convinced. If the hearts of finners be totally depraved, and all their anions proceed from their hearts, then all their a£lions muft be totally depraved. This is too plain to b,e denied. 540 SERMON XIV. denied. Thofe, therefore, M'ho deny that total fmfalnefs is the confequence of total depravity, deny that all the adions of finners proceed from their hearts. And were this true, they might ac- knowledge total depravity, and yet deny total fin- fulnefs, without the leaft inconfiftency. Accord- ingly we find, they make a diftinftion between ac- tions, which ilow from the heart, and thofe, which flow from reafon, confcience, or natural afFeQions, They acknowledge, the heart is totally depraved, and all the aftions which proceed from it; but they deny the total depravity of reafon, confcience, and natural affc6lions, and therefore deny, that the aBions, which proceed from thefe innocent prin- ciples, are totally finful. They fay, finners fome- times aft only from their heart; fometimes only from their confcience ; and fometimes only from their natural afFe£lions. And when they a6t only from the heart, which is totally corrupt, then their anions are entirely finful. But when they aO; from the harmlefs principles of reafon, con- fcience, and natural affe6lions, then their a6lions are altogether innocent and acceptable to God. Now when they fay this, they fay fomething of which others are as capable of judging, as them- felves. I now appeal to every perfon, whether he is ccnfcious of ever afting from mere reafon, or from fnere confcience, or from mere natural affeftions) xuiihout S E R M *0 N XIV. 341 without the heart, I prefume no perfon can fay, that he is confcious of ever afting from any of thefe natural principles, without the heart. I appeal to every perfon again, whether he 25 confcious of ever afting from thefe natural principles, contrary to the. heart, I prefume no perfon can fay, that he is con- Jcious of ever a£ling from thefe natural principles, contrary to the heart. I appeal to every perfon once more, whether he is not confcious of often a6l- ing contrary to reafon, contrary to confcience, and contrary to natural affeftions. I prefume every perfon can fay, that he is confcious of often a6ling contrary to all thefe natural principles. But how can thefe be principles of a^ion, if we never a8; from them, and often a£l againfl them ? The heart is a principle of aftion, and therefore we cannot aft againfl it. And were reafon, confcience, and natural affeftions, principles of a6lion, we could no more a6l againfl thefe, than againfl the heart. Hence it evidently follows, that reafon, confcience, and natural affeftions, are no principles of aftion, but only motives ofaftion. It is acknowledged, that they often operate as motives^ which influence the heart, the only proper principle of a6lion. If reafon diftate to a man, that it is bell to be tem- perate ; his reafon is not the principle of a6lion, but his hearty which a6ls agreeably to the motive fuggeiled by reafon. If confcience diftate to a man, that it is his duty to obferve the fabbath ; his confcience 34f SERMON XIV. confcience is not tlic principl« of aftion, but his hearty which a8;s agreeably to the motive fugged- ^d by confcience. Or if natural affeftion cli6late to a man to give a beloved child the largeft por» don of his inheritance; his natural affeftion is not the principle of a8ion, but his hedvi, which a6ls a- greeably to his natural affc6lion. Now, if reafon, confcience, and natural affeftion be not principles of atlion, then no aftion can flow from them, but every a8ion muft flow from the heart. And if all a6lions flow from the heart, then either all the aftions of finners are totally corrupt, or none of them. But all, who acknowledge the total deprav- ity of finners, allow that thofe aftions which flow from the heart are totally corrupt. Since, then, all the aflions of finners do in fad flow from the feeart, and can flow from no other principle '^ all, who admit the do6lrine of total depravity, muft, in order to be confiftent, acknowledge that all the aClions of finners are totally depraved. If they admit the Apoflle's premifes, they muft adopt his conclufion, that they that are in the flefli, and a6l entirely from a carnal heart, cannot pleafe God. 2. If it be a truth, that finners are totally deprav- ed, then it is a very important truth. The doc- trine of total depravity holds a diftinguifned place among the do8;rines of the gofpcl. It lies at the foundation of fome of the principal articles of chriftianity. And were chriftians agreed in this great SERMON XIV. 343 great truth, they would foon put an end to many of their religious difputes. They would no long- er contend about the character and conduft of linnei-s. They would no longer contend a- bout the nature and neceffity of regeneration. They would no longer contend about common and fpecial grace. They would no longer contend about the terms of juftification. They would no longer contend about the proper quali- fications for communion at the table of the Lord. Nor would they any longer contend about univer- fal falvation. For, divine fovereignty in the dif- penfations of grace, naturally refults from the doc- trine of total depravity. So that total depravity is not an unmeaning phrafe, but a moft folemn and important truth, which is infeparably connefted with the leading and fundamental doBrines of the chriftian religion. 3. We learn from what has been faid, that the total depravity of finners does not deftroy, nor di- minifh their obligation to obey the divine com- mands. It appears, that their total depravity con- fiits wholly in the corruption of their hearts. Their intellectual faculties remain uncorrupt. Their perception, reafon, and confcience, are in their full ftrength and vigor. And thefe are the fole ground of moral obligation. To him that know- eth to do good, and doeth it not, to him it is fin. Satan knows to do good, notwithftanding the to- tal corruption of his heart, and therefore he is un- der 344 SERMON XIV. der the fame obligation he ever was, to love and obey his Maker. And fmce the total depravity of finners does not deftroy their knowledge of da-^ ty, it does not deftroy their obligation to do it. Moral obligation does not depend in the leaft de- gree upon the difpofition of the hearts Whether men have good or bad hearts, they are equally o- bliged to love and ferve their Creator. Accord- ingly God never makes the leaft allowance for the corruption of their hearts, in any of his precepts and prohibitions. Though he knew, that the If- raelites in general were totally depraved, when he gave the law at Mount Sinai; yet he required them to love him with all their heart, with all their foul, and with all their ftrength, upon pain of eternal deftruftion. And though Ghrift knew, that the Jews were of their father the devil, and totally depraved; yet he required them to be perfed even as their Father in heaven is per- feft. The divine commands fall with all their weight and authority upon the confciences of fin- ners. Their depravity of heart leftens not their obligation to obedience. They have as much to do as other men. They have to obey all the com-, mands in the Bible. They have to read, and pray, and do every thing, that good men have to do* The total corruption of their hearts will not afford them the leaft excufe for the leaft difafFedion to God, nor for the leaft difobedience to any of hi* commands. 4. We SERMON XIV. 345 4. We learn from has been been faid, why God condemns the hejl as well as the ivorjl aQions of fin- ners. Every one can fee a reafon, why God fhould condemn their open vices and immoralities ; but many can fee no reafon why he fhould condemn their apparent love, obedience, and devotion. But W€ find he doesj for fome reafon or other, condemn their be/l as well as their worjl aftions, in the plain- eft and ilrongeft terms. " The facrifice of the wicked is an abomination to the Lord. He that turneth away bis ear from hearing the law, even his prayer fhall be abomination. To what pur- pofe is the multitude of your facrifices unto me ? faith the Lord. I am full of the burnt-offerings of rams, and the fat of fed beafts; and I delight not in the blood of bullocks, or of lambs, o,r of he- goats. I hate, I defpife, your feaft-days, and I will not fmell in your folemn alfemblies. Though you offer me bur^t-offerings and your meat-offer- ings, I will not accept them ; neither will I regard the peace-offerings of your fat beafls." Such fac- rifices, prayers, and religious devotions of finners, may be confidered as their bejl performances ; but thefe God exprefsly fays he abhors and condemns- And the reafon is plain and obvious. The beft performances of finners proceed from the fame to- tally corrupt heart, from which their open vices and immoralities proceed, and therefore are equal- ly corrupt and fmful. When finners come before U u God 346 . S E R M O N XIV. God with a corrupt heart, they come at their per- il ; for God tells them, that he never required them to come in fuch a manner. " When ye come to appear before me, "johohaih required this at your hand to tread my courts ?" Yea, he forbids them to come and worfhip him, with an unfriendly heart, " Bring no more vain oblations; incenfe is an abomina- tion unto me; the new moons and fabbalhs, the calling of affemblies I cannot away with ; it is ini- quitiy, even the folemn meeting, Your new moons and your appointed feafts my foul hateth : they are a trouble unto me ; I am weary to bear them. And when ye fpread forth your bands, I will hide mine eyes from you : yea, when ye make many prayers, I will not hear." God looketh not on the outward appearance, but upon the heart. He views the bell actions of finners as flowing from a totally corrupt heart, and therefore abhors and condemns them as altogether criminal. ^giii* We learn from what has been faid, why none of the works of finners will be accepted, at the laft day. Our Saviour, who will be the final Judge, has abfolutely declared, that he will con- demn all finners and all their works, without dif- tinftion, in the great day of account. And though they may plead, that they have fed the hungry, clothed the naked, vifited the fick, and done ma- ny deeds of apparent humanity and benevolence; yet he will reje6t and punifii theiHj for that crimin- al SERMON XIV. 34y al felfifhnefs, which was the fource of all their a<:- tions. And this will be a fufficient reafon for their everlafting perdition. If the hearts of all (inners are totally depraved, and if all their a6lions proceed from their totally corrupt hearts ; then Chrift may, with the greateft propriety, place them all at his left hand, and condemn all their aQions, when he comes to judge the world in righteoufnefs. When the fee rets of ail hearts fhall be made manifeil, it will appear, that the finally impenitent never had one right affedion, nor one good intention, in the whole courfe of their lives. And when this ap- pears, the whole univerfe muft approve of Chrift, in dooming them all to endlefs deftru6lion. 6. We learn from what has been faid, why the divine law, when it comes ta the confcience, re- vives the guilt and deftroys the hope of every {in- ner. Many fmners are fo ftricl in their external COnduft, and fo ierious and devout in their reli- gious fervices, that they not only pacify their con- fciences, but even entertain high hopes of the fav- or of God and the enjoyment of heaven. But this is owing to their ignorance of the nature and extent of the divine law, and of the total corrup- tion of their hearts. Whenever, therefore, the divine lawisfet home upon their confciences, it difcovers the enmity of their hearts, and deftroys ail their hopes of heaven. This Paul found to be the. cafe by his own experience, *' I was alive without 348 SERMON XIV, ^ without the law once : but when the command- ment came, fm revived, and I died. And the commandment, which was ordained to life, I found to be unto death ; For fin taking occafion by the commandment deceived me, and by it flew me.*'* Paul, before his converfion, was a man of a fair moral charaBer, and zealous in the religion of his fed. His hopes of heaven were high, and he had no doubt of being a fincere friend to God. But when the commandment came, it difcovered his heart, and deftroyed his hopes of the divine favor. He felt himfelf to be a poor, miferable, guilty fin- ncKsLHe found that in him, that is in his carnal mind, there dwelt no good thing. He was fully convinced, that he had always afted from a carnal, felfiili heart, which was unfriendly to God, and which juftly deferved his everlafting difpleafure. And if it be true, that finners always a6t from a carnal heart, which the law of God forbids; then the law of God, when it comes home to the confcience, muft neceffarily condemn them for all their thoughts, words, and a61ions. And when they feel this conviBion, there is nothing, which can keep them from complete defpair, but a belief, that a holy, gracious and fovereign God can fubdue their en- mity and fave them, in fpite of their hearts. 7. We learn from what has been faid, that it is the immediate duty of finncrs to become reconcil- ed SERMON XIV. 349 ed to God. This is their firft and mbft important duty. Their reading and praying, their feeking and ftriving, and every thing they do, will be dif*- pleafing to God, until they become heartily recon- ciled to his holy and amiable charafter. God is not only fupremely glorious and excellent in M< own nature ; but he has always treated finners with the greateft kindnefs and tendernefs. He has never faid any thing in his word, nor done any thing in his providence, which has ever given them any juft ground for their difaffeftion. And, therefore, he folemnly calls upon them, to impeach a fingle inftance of his conduft, if they can. '* Hear ye now what the Lord faith : Arife, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, the Lord's contro- verfy, and ye flrong foundations of the earth: for the Lord hath a controverfy with his people, aj^d he will plead with Ifrael. O my people, -wl^at have I done unto thee ? and wherein have I wea- ried thee ? Teftify againft me." Since fmners have always hated God without a caufe, it is their imToe- diate duty to renounce their groundlefs enmity, and become reconciled to their kind and gracious Creator. Hence the facred teachers unitedly ex- hort them to immediate holinefs and reconcilia- tion of heart to God. Ifaiah fays, " Let the wick- ed forfake his way, and the unrighteous man hh thoughts :; 350 SERMON XIV. thoughts : and let him return unto the Lord, and he will have mercy upon him; and to our Qod, for he will abundantly pardon." Ezekiel fays, *' Caft away from you all your tranfgreffions where- by ye have tranfgrelfed, and make you a new heart and a new fpirit : for why will ye die ?" And the Apoftle Paul calls upon the enemies of God, in the moft folemn and endearing manner, to become immediately friendly to him. " Now then we are embalfddors for Chrift, as though God did be- feech you by us : we pray you ^n Chrill's ftead. Be ye reconciled to God,'' An^en, SERMON -5^ SERMON XV. irii On the fpecial and irrefiftible Grace of God In the Con- ' verfion of Sinners. Psalm ex. 3. Thy people Jliall he willing in the day of thy potoer, X HE great fcheme of our redemption ' was concerted, by tlie facred Trinity, before the foundation of the world. The Father and Son'' mutually agreed, in the early days of eternity, to" perform diftinft parts, in carrying into executiori^ this gracious defign. The Son engaged to become incarnate, and lay down his life in the room of fin- ' ners. And the Father engaged to give the Son a ' certain number of the human race, as a reward for his fufferings and death. It is, therefore, in refer- " ence to this original covenant between the Father and the Son, that the former fays to the latter in ■ the 352 S E R M O N XV. th6 text, '• Thy people fhall be willing in the day ©rihy power." Thefe words naturally ^uggeft this plain truth to our prefent confideration : That God is able, by an a6l of his power, to make thofe willing to be faved, whom he has given to Chrift. In illuftraiing this fubje£t, I fhall endeavor to make it appear, I: That God has giv6n a certain number of man- kind to Chrift. II. That they are naturally unwilling to be faV- cd. And yet, III. That God is able, by an a6l of his power, to make them willing. }u I am to make it appear, that God has given a certain number of mankirid to Chrift. The evangelical Prophet, fpeakingofthe fuffer- ing Saviour, exprefsly declares, " It pleafed the L,ord to bruife him ; he hath put him to grief: when thou fhalt make bis foul an offering for fin, heJJiallfee his fecdf he fliall prolong his days, and the pleafure of .ihe Lord Ihall profper in his hand. Hejlialljee of ike iravcl- of /us foul, andJJiallbefaiisfied." Agreeably to thi3 and to. other fimilar promifes, Chrifl himfelf declares in the tenth of John, " My fheep hear my voice, and I know them, and they follow me : And 1 give, unto them eternal life ; and they Ihall nev- er perifh, neither (hall any man pluck them out of my- hand. My Father, which gave them me, is great- er SERMON XV. 355 er than all; and no marf'is able to pluck them out of my Father's hand." For thefe, in dillinSlioa from others, Chrift prays in particular, juft before his death. " And now, O Father, glojify thou me with thine ov/n felf, with the glory which 1 had with thee before the world was. I have manifeft- cd thy name unto the men whom thou gavejl me out of the world : thine they were, and thou gave/l thcvi me. I pray for them ; I pray not for the world, but for them which thou hajl given me. Father, I will that they alfo whom thou hajl given me be with me where I am." This portion of man- kind the Apoftle Paul often mentions, under va- rious appellations. He calls them the fulnefs of Chrift, the body of Chrift, and the members of Chrift. He reprefents them as originally predeftinated to perfeft holinefs and future glory. " We know, fays he, that ail things work together for good to them that love God, to them who are the called according to his purpofe. For whom he did fore-v know, he alfo did predeftinate to be conformed to the image of his Son, that he might be the firft-bora among many brethren. Moreover, whom he did predeftinate, them he alfo called : and whom he called, them he alfo juftified, and whom he jufti- lied, them he alfo glorified." Such is the united teftimony of the infpired writers, that the Father hath given the Son a certain number of the fallen race, who ftiall be made holy in this life, and hap- py in the next. This leads me to fliow; W v/ II. That 3^4 SERMON XV. II. That tbefe pcrfons, like the reft of mankind, arc naiurally unwilling to be laved. The text clcarlv conveys this idea. " Thy peo-. pie ftiall be willing in the day of thy power." This mode of exprcffion plainly inplies, that anteced- ent to the day of divine power, the people of Chrill are unwilling to be laved. And this will mcie clearly appear, if we confider, 1. That they are naturally enemies to Chiift. They are reprefented under this charafter in the context. '' The Lord (ciid unto my Lord, Sit thou at my right hand, until I make thine enemies thy footftool." And again, «• Rule thou in the midft" of thine ene7n{e>." This is the true chaiacler of all finners, without exception. Our Saviour, who was perfe6lly acquainted with the hearts of the unregenerate, plainly told them, that they were ferpcnts, a generation of vipers, and the children of the devil. And fpeaking of the fame perfons, to whom he had preached, and before whofe eyes lie had done many mighty works, he fays, " Now have they both I'een and hated both me and my Fa- ther. But this Cometh to pafs, that the word might be fulfilled that is written in .their law, They ha- ted me without a ccjfe.'' The ele6t, as well as the non-elefl, naturally poffefs a fpirit of oppofition to Chrift; and fo long as they remain enemies to him, they fay in their hearts, « We will not have this man to reign over us." 2. It S K R M O N XV. 355 2. It appears from the condufloF finners under the gofpel, that they are unwilling to be faved. When Chrift called upon them to come to him for life, they foon dilcovered a ftrong difpofition to reject his gracious invitations. This led him to tell them in plain terms, "Ye will not come to me, that ye might have life." And he foretold, in the parable of the gofpel-feaft, that finners wouldj in time to come, treat the offers of falva- tion, with the fame negleft and contempt. "Then faid he unto them, a certain man made a great fup- per, and bade many : And fent his fervant at fup- per time to fay to them that were bidden. Come; for all things are now ready. And they all -with one conjknt began to makt cxcj.fey This prcdiBion has been fulfilled all over the chriftian world. How many thoufands of the fallen race have be^n in- vited to accept of falvation, who have finally refuf- cd ? And where has one been found, who was naturally willing, to fubmit to the terms of life? Univerfal experience proves, that all men are natr urally 'unwilling to believe in Chrift. Though feme finners feem to be more friendly to the gof- pel than others; yet it appears from the conduct of all, that they are naturally and equally unwilling to comply with the terms of life. They do, indeed, make different excufes for (lighting the gofpel; but it is the fame evil heart of unbelief, which leads them to rejeft tbe counfel of God againfl them.felYes. 355 SERMON XV. themfelves. The three t^oufand, who were, coii' verted on the day of Pentecoft, were as heartily oppofed to Chrift, before their converfion, as an^y, who imbrued their hands in his blood. Paul per- fifted in defpifing and oppofing the gofpel, until his heart was effeftually fubdued, by an atl of ir- refiftible grace. And all, who are now the friends of Chrift. were once his real enemies, and totally unwilling to embrace the offers of falvation. Tiie eleft are no better by nature, than the non-ele6l^ and were they left to themfelves^ they would final- ly refufe to be faved, and perifli in their fins for- ever. But yet, III. God is able, by an a8; of his power, to make them willing 4o accept of falvation. Since this is a point of great importance, in the prefent difcourfe, I fliall endeavor to efl;abli,fii it, by a numbef of plain and conclufive arguments. 1. God has promifed to make thofe willing 19 be faved, whom he has given to Chrift. " Thy people fliall be willing in the day of thy power." The thing here proraifed is to be performed by the Father, though it feeras to be afcribed to the Son. Any divine work may be afcfibed to either perfon in tlie Xacred Trinity. Accordingly we find ijj Scripi,urp, that the renovation of the hear4: is fonietimes ,aft:ribed to the Father, fometjmes to the.Son, and fometimes to the Holy Ghoft, In the textj the Fatl^jr js f|(eaking, ar>d ilier^fore lie muk be $ /E R M O N XV.- 357 be the perfon promifing to make Chrift's people willing, in the day of his power. And this fur- ther appears to be the meaning of the text, from the preceding words. " The Lord faid unto my Lord, Sit thou at my right hand, until I make thine enemies thy footftool." At another lime, God the Faxher promifed to fubdue the hearts of finners, among his own .people. " A new heart alfo will I give you, and a new fpirit I will put within you ; and I will take away the flony heart out of your flefli, and I will give you an heart of flefli, and cauje you to walk in my ftatutes." Alfo by the Prophet Joel, God promifed to pour out his fpirit, in the lail days, upon all flefh, and bring them to a cordial reception of the peculiar blef- fings of the gofpel. Now, can we fuppofe, that God would thus exprefsly promife to make men willing to be faved, unlefs he were able to bow tlieir wills, by. an aft of his power ? Would it be confiftent with his holinefs and truth, to pro- mife to fubdue the hearts of finners, at a certain time and in a certain piace, if he knew this to be an effefl above his power to produce ? Unlefs he had the fupreme control over the hearts of men, we may prefume, he would never have promifed to make his own and his Son's enemies willing to be faved, in the day of his power. Hence all his promifes to renew the hearts of finners, are fo ma- ny proofs of his power to- produce this faving change, 2. God Ss8 SERMON XV. 2. God has-'aftually foftened the hearts of the moil hardened ami obftinate finfiers. As he prom- ifed to change the hearts of finners in Babylon, fo he pun^lually fulfilled his promife. He poured out his fpirit upon them, and railed them from fpiritual death to fpiritual life. He took away their hard and ftony hearts, and gave them hearts of flefh. Though they had long repined at the ways of his providence ; yet he brought them to a cheerful fubmiffion to his fovereignty. Nor was he lefs faithful to fulfil the promife made to Chrift in the texti At the time appointed, which was the day of Pentecoft, he laid three thoufand of his enemies at his footftool. This the Apoftle Peter declares to be a fulfilment of the promife contained in the text and context, which he quotes and explains, on that great occafion. ^« Therefore Jefus being by the right hand of God exalted, and having received of the Father the promife of the Holy Ghoft, he hath fhed forth this which you now fee and hear s For David is not afcended into the heavens : but faith himfelf. The Lord faid unto my Lord, Sit thou at my right hand, until I make thine enemies thy footftool." When Peter preached to Cornelius and to thofe at his houfe, God poured out his fpirit upon them, and ^' gave them repentance untolife.'^ God opened the heart of Lydia, and made her willing to embrace the gofpel preached by Paul. And before this, he made a ftjli more fignal dif- play SERMON XV. 359 play of irrefiftible grace, in the coi-jverfion of Paul himfelf. He was a blafphemer and perfecutor. He determined to refift all means and motives to converfion. And he felt fuperior to any divine influence. But the King eternal, invifible, and omnipotent, was able to lay him proftrate at the feet of that Jefusj whom he had defpifed and per- fecuted. Thefe, and many other inftances of con- verfion, which are recorded in the Bible, deraon- flrate the power of God to make men willing to be faved. 3. The Scripture reprefents God, as not only making men willing to be faved, but as making them willing, by an aft of his power. Paul fpeak- ing of himfelf aqd of other chriftians, who were prepared for heaven, fays, " Now he that hath wrought us for the felf fame thing is God." He inculcates the fame fentiment upon the minds of the faints of Ephefus. " That ye may know what is the hope of your calling, and what the riches of the glory of his inheritance in the faints, and what the exceeding greatnefs of his power to us-ward who believe, according to the working of his mighty power ; which he wrought in Chrift Jefus when he raifed him from the dead." And in the next chap- ter he goes on to fay, " You hath he quickened, who were dead in trefpaffes and fins. Even when we were dead in fins, hath he quickened us together with Chrift. For we are as his wQxhnanJhip^ crea- ied 36d SERMON XV. ted in Cbriil JefUs unto good works^ which he hath foreordained that we fhould walic in them." In one place he fays, "If any man be in Ghrift, he is a new creature : old things are paffedaway; Behold" all things '<2re become new,'' This he ex- plains, in the next" words, to be God's making men willing to be faved. And all things' are of God^ who hath reconciled' us to himfelf by Jefiis Chrift." Fit another place he fays, '« In Chrift Jefiis neither cifcumcifion availeth any thing nor uncircumcif- ion, but a netv creature." Furthermore, he repre- fents God as beginning and carrying on a work of grace, by a powerful operation on the minds of men. To the Philippians be lays, "Being confident of this very thing, that he who hath begun z. good work in you, will perform it until the day of Jefus Chrift." And in the next chapter he fays again, "Work out your own falvation with fear and trembling. For it is God who worketh in you both to will and to do of his good pleafure." And for this gracious and powerful operation on the hearts of believers, he prays in the thirteenth of Hebrews : " Now the God of peace make you perfe6l to do his will, workingin you that which is well pleafing in his fight." According to thef6 and many other pafTa- ges of Scripture, God makes men willing to be fav- ed by an a6l of his power. He not only addrefles tlreir eyes and ears, by external objefts, and their undeilUndings and confciences, by morarmotives j but SERMON XV. 361 but lie a6lually operates upon their hearts, and there produces new feelings or afiPeQions, by the fame almighty power, which he exerted in creat- ing the world, and in raifing Chrift from the dead. Nothing fliort of this can be meant, by his raifing iften to fpiritual life, making them nro) creatures^ and -working hi them that which is well pleafing in his fight. To explain away fuch expreffions, and make them mean moral fuafion only, is to do vio- lence to Scripture, and wreft it in fuch a manner, as to deftroy at once both its meaning and ufeful- nefs. 4. The Scripture reprefents God as making men willing to be faved, by an a6l of his power, in dif- tinBion from all other ways of producing this cf- fe6l. To this purpofe, is that noted paffage in the firft of John. " He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the fons of God, even to them that believe on his name : Which were born, not of blood, nor of the will of the flefh, nor of the will of man, but of God.'' Here the renovation of the heart is afcribed to a divine operation, in diftinftion from all other means or fecond caufes. A like reprefcntation we find in the ninth of Romans. " For he faith to Mofes, I will have raercy on whom I will have mercy, and I will have compaffion on whom I will have compaffion. So then it is not of hirn that zvilleth, X X nor 362 SERMON XV/ nor of him that runneth^ but of God that fheweth mercy." The Apollle's words, in his firft epillle to the Corinthians, are flill more expreflive and de;/initive on this point. " I have planted, Apol- las watered ; but God gave the increafe. So then,- neither is he that planteth any thing, neither he that watereth ; but God that giveth the increafe." He adds, *' Ye are God's hufbandry, ye are God's build- ing." The infpired writers all fpeak the fame lan- guage upon this fubjeB;. They totally exclude men and means in the converfion of finners, and afcribe the produ8.ion of this efFc6l to the imme- diate power of the Deity. I m^y add, 5, It appears from univerfal obfervatton and experience, that nothing fhort of a divine opera- tion upon the hearts of finners, is fufficient to draw them to Chrift. Some fuppofe, there are various ways, in which God can make finners wil- jing to be faved, without any immediate operation upon their hearts. But it appears from faB, that this is the only way, in which even Omnipotence can bring them to a cordial compliance with the gofpel. For in the firft place, God cannot make them willing to be, faved, by giving them a fenfe of guilt. He may awaken their confciences, and fet their fins in order before them, and make them feel, that they jnftlv deferve his wrath and curfe, both in this life and SERMON XV. 363 and in that which is to come. But will fach a fenfe of criminaliiy and ill defert, reconcile them to the way of falvation by Chrift ? There is no neccffary con- iie6lion between convi6lion and converfion. Thofe under convitlion have often expreffed their fen- fible and violent oppofition to God, to Chrift, and even to heaven itfelf. Their fenfe of guilt, inftead of diminifhing, greatly increafed the na- tive enmity of their hearts againft every thing ho- ly and divine. It will be univcrfally allowed, that the hearts of the damned grow worfe and worfe under conviflion. And from this we may conclude, that fliould God give finners, in this world, as great a fenfe of guilt as the damned acl- ually feel, it would dire611y tend to harden, 'in- ftead of foftening their hearts. It does not ap- pear poffible, therefore, that God fiiould change the hearts of fmners, by giving them a fenfe of guilt. Nor docs it appear pofiible, that he Ihould make them williiig to be faved, by giving them a fenfe of danger. He often does give them as great a fenfe of danger as of guilt. He often uncovers deftru6tion before them, and makes them feel from day to day, that they are conftanily expofed to drop into- the bottomlefs pit. Though, in this fttuation, they anxioufly delire to efcape the danv nation of hell ; yet they have no difpofition to re- pent and believe the gofpel. But on the other hand,. g64 SERMON Xy. hand, the more clearly God fhows them, that he is able and difpofed to punifli them acgording to their deferts, the more vigoroufly d^rn^ feufibly they oppofe his holy and amiable fovereignty. And furely God cannot deftroy the enmity of their hearts, by that fenfe of danger, which dire£l- ]y tends to increafe it. Npr, in the lad place, can he make them wil- ling to be faved, by giving them a fenfe of the worth of their fouls, and the importance of eter- nal happinefs. He always gives them a fenfe of thefe things, when he av;akens their confciences to feel their guilt, and opens their eyes to fee their danger. Awakened and convinced finners look upon the happinefs of this life, as lefs than no- thing and vanity, in comparifon with future and eternal felicity. They view faints as the only hap- py perfons, and would give all the world, if they had it in their power, to gain an intereft in Chrift, and be in the fituation of thofe, who are rejoic- ing in the hopes of heaven. But thefe feelings have no tendency to deftroy the enmity of their hearts againft God, and prepare them for holy and heavenly enjoyments. Could the gates of heaven be fct open, and could they be allowed to ftep in among the fpirits of juft men made per- fect, they would choofe to take up their everlaft- ing refidence among finful, rather than among perfe6t!y holy beings. Thus it appears to be out qf SERMON XV. 365 of the power of the Deity, to convert finners by moral fuafion. All, that he can do in this way,^ is, to give them a realizing fenfe of their guilt, of their danger, and of the worth of their fouls ; but the mod lively fenfe of thefe things, has no tend- ency to change their hearts. If God can, there- fore, fulfil his promife to Chrift, and make his peo- ple willing to be faved; he muft be able to flay the enmity of their hearts, and reconcile them to the terms of life, by an a6l of his power. IMPROVEMENT. 1. If God does, by an a6l of his power, make men willing^ to be faved ; then there is an eflential diftin6lion between common and fpecial grace. Many imagine, there is only a gradual or circum- ftantial difference between one a6l of divine grace and another. They fuppofe regeneration or con- verfion is a gradual' change, and effefted entire- ly by clear and repeated exhibitions of divine truth \fi the view of finners. Such moral fuafion would indeed reconcile them to Chrift, if all their oppo- fitioH to him originated in the weaknefs or blind- nefs of their underftanding. The bare exhibition of divine truth is abundantly fufficient to remove natural ignorance and intelleftual errors. But fince finners are unwilling to be faved, when they fee their danger and feel their guilt, and when the way of falvation by Chrift is clearly pointed out; no 266 SERMON XV. no moral fuafion or obje6live light can have the leaft tendency to make them willing. Though the gradual exhibition of objeftive light may gradual- ly expel the darknefs of their underftanding ; yet nothing can remove their perverfe oppofition to light itfelf, but the inftantaneous and powerful op- eration of the divine Spirit upon their hearts. This divine operation, therefore, is fpecial grace> and differs from common grace, in two refpeds. In the firft place, it makes men v;ilUng to be fav-, ed. Common grace never produces this eifeQ:. By common grace, God invites and commands men to accept of falvation, .and makes them feel their obligation to fubmit to the terms of life. Buc by fpecial grace, God aflually inclines their hearts to embrace Jefus Chrill freely offered to them in the gofpel, God ufually exercifes common grace toward finners, long before he makes tberp the fubjefts of fpecial grace. He often employs tber doftrines of Calvinifm. The fame Almighty Agent, who from eternity deter- mined to renew and fanftify the eleft, can as eafi- }y carry on, as he could begin, a good work in their hearts. And, the fame divine purpofe, which required their regeneration, equally requires their continued fanftification, or final perfeverance in holinefs. Hence there is a moral impoffibility of their finally falling away, or milling of the king- dom of heaven. Thus it is eafy to fee, in the- light of this fubjeft, that the effential and funda- memal principles of the Calviniftic fyftem, are not only confiftent with each other, but perfeftly harmonize S i: R M O N XV. 373 harmonize with the charaQer and perfe8:ions of the Deity, and with the charaQer and nature of totally depraved creatures. 5. If what has been faid in this difcourre be true ; then the whole fcheme of Arminianifm is fundamentally wrong. This fyftem of fentiments is entirely built upon the principle of a JtlJ- determin- ing power in men^ to embrace or to rejecl the terms of falvation. The advocates for this principle juflly infer from it, that men are not totally depraved; that God cannot change their hearts by an a6l of his power; that he cannot caufe them to perfevere in holinefs ; and that he could not, confiftently with their nature, choofe any of them to falvation, from eternity. This fcheme, it mufl be allowed, is very confiftent with itfelf. But if its firft princi- ple be unfcriptural and abfurd ; then all the doc- trines, which have been deduced from it, have no foundation in Scripture, nor reafon. And it plainly appears from the whole tenor of this dif- courfe, that its firft principle is repugnant to the whole current of Scripture. We have fhown, that God has given a certain number of mankind to Chrift ; that thefe, as well as the reft of the fal- len race, are totally depraved ; that no means or moral motives will make them willing to be faved; and that God only can make them willing, by an aft of his power. If thefe things are true, it ne- cefTarilv follows, that finners have not a felf-deter- 374 SERMON XV, mining power, and never will be faved, unlefs God by a fovereign and gracious a6l of his power, bows their wills to the fceptre of Chrift. Thofe, there- fore, who deny the fpecial grace of God in the renovation of the heart, virtually fubvert the whole gofpel. For by denying this dofitrine, they put it out of their power to prove, that one of mankind will be faved, or the leaft good will be anfwered, by the great work of redemption. Chrift certain- ly died in vain, if none of mankind will be faved ; arid it is certain, that none will be faved, if All are left to themfelves and never made willing in the day of God's power, to embrace the offers of life. No two fchemes of religious fentiments are more diametrically oppofite to each other, than thofe of Calvinifm and Arminianifm. If Calvinifm be fcriptural, Arminianifm is unfcriptural ; if Calvin- ifm is fundamentally right, Arminianifm is funda- mentally wrong. 6. If God can make men willing to be faved, by an aft of his power ; then we may fee one rea- fon, why he ufually fuffers them to triumph in their v^ickednefs, before a general revival of re- ligion. This was God's ufual condu6l, under the Mofaic difpenfation. We commonly read of great degeneracy and moral corruption among his people, juft before any great and remarkable outpouring of the fpirit. And it appears to have been a time of deep declenfion, juft before the revival SERMON XV, 375 revival of religion on the day of Pentecoft, when the promife of the Father in the text was remark- ably fulfilled. The fame mode of divine conduct has been obferved, in thefe latter days. The Chriftian Hiftory informs us> that there was an un- common prevalence of vice, irreligion, and carnal ftupidity, juft before the general revival of religion, about fixty years ago. Now, this fubjeft fuggefts one reafon, why God ufually orders things in this manner. It is to make all men fee, that the revi- val of religion is his own work; that he can fub- due the hardeft; hearts; that he can bow the mo^ ftubborn finners ; that though Paul plant and A- pollas water, yet it is his fole prerogative to give the increafe. Who can deny the doft'rine of fpe- cial grace, or difbelieve, that God is able, by an aft of his power, to make men willing to be faved; when they fee an uncommon revival of religion, and multitudes flocking to Chrift, as doves to their windows, before an impending ftorm ? Such feafons as thefe, are direftly fuited to fhake the faith and hopes of thofe, who deny the peculiar do6lrines of grace. And it is becoming the only wife God, to take this method to make his grace and power known, in the converfion of finners, and the enlargement of the Redeemer's kingdom. 7. If God is able, by an a8: of his power, to make men willing to be faved ; then there is a pro- priety in praying to him, for the revival of re- ligion 37^ S E R M O N XV. ligion and the converfion of finners. Thofe, who difbelieve the doftrine of fpecial grace, and main- tain that finners are converted by moral fuafion, are generally very backward in praying for a fpe- cial divine influence upon the hearts of men. The reafori is obvious. They fee no propriety in pray- ing to God, that he would change the hearts of men, when they really believe it is out of his pow* er to do it. But if it be true, that God has the hearts of all men in his hand, and can bow their wills, with infinite eafe, to the fceptre of Chrift; |Ken there is great propriety in praying, that he would take his own work into his own hands, and fulfil his gracious promifes to Chrift and to his peo- ple, concerning the profperity of Zion. Ezra, Nehemiah, and Daniel prayed for the converfion of finners in Babylon, and their prayers were heard. • The Apoftles were incefTantly praying for the outpourings of the fpirit, juft before the days of Pentecofl; and it was in anfwer to their prayers, that fo many were converted on that joy- ful occafion. And it is flill the conflant duty of the people of God, to pray for his gracious influ- ence upon the hearts of finners, to draw them to Chrift. God is abundantly able, to pull down the kingdom of darknefs, and build up the kingdom of Chrift, through the world. And probably he is only waiting for the fervent and united prayers ©f his people, for this great and exienfive bleffing. ttYc S E R M O N XV. 377 "Ye that mj^ke mention of. the Lord, therefore, J^eep not filence : and give him no reft till he ef- lablifh, and till he make Jerufalem a praile in the earth." Finally, the fubjefV, which we have been con- fidering, naturally fuggefts a very ferious quef- tion to every pcrfon : Are you pleafed with the ,do8;rine of fpecial grace ? If you only anfwer this queftion fincerely and truly, you will anfwer another of infinite importance ; and that is, whether you are a faint or a finner. However faints may differ in other refpefts, yet they all agree in this; that they are pleafed with the do6lrine of fpecial grace. They have fuch a view of their own hearts, and of the hearts of all men, that they could not entertain any hopes of their own, or of any other perfon's falvation, were it not for the do6trine of fpecial grace. All good men, therefore, rejoice that God is able, by an aft of his power, to form his own glorious moral image, in whomfoever he pleafes. But, on the ather hand, however Tinners may differ in other refpeSls, they all heartily agree in this ; that tiiey diflike the do6lrine of fpecial grace. There is no fentimerit more grating to their feelings, nor more deilrudive to their hopes. They cannot bear the thought, that all men are in the hands of God, as the clay is in the hands of the potter. The beft and the word finncrs in the Z z world. 3^8 SERMON XV. world, are here perfeftly of one mind. They cannot be plealed with the abfolute foverergnty of God. Let the queftion, then, be repeated, and let no perfon evade an anfwer. Are you pleaf- ed with the doHrim of fpccial grace ? SERMON SERMON XVI. The divine Conduft, in the Reprobation of incorrigible Sinners, both illuftrated and juftified, ^ — r->c<>c>CK>-:«®9i®''®>>:>s;>s>c^::5-.:— —-. Exodus ix. i6. In very deed for this cmife have I raifcd thee up, X HE hiftory of Pharaoh is extremely interefting to all defcriptions of men. It always awakens their feelings, and conftrains them to take one fide or the other, in the controyerfy between him and his Maker. Though few will prefume to juftify the characler and condu6l of Pharaoh; yet many are bold enough to cenfure the chara61er and conduft of Jehovah. It is, therefore, a very folemn and important fubje^:, which the words I have read fuggeft to our ferious confideration^ God tells Paraoh to his face, " I will (Iretch out my handj 380 SERMON XVI. hand, that I may fmite thee and thy people wlih peftilence; and thou fhalt be cut off from the earth. And in very deed /or this cmi/e have I raifed thee up." This declaration plainly imports, that God raifed up Pharaoh, to fit him for deftruftion. To vin- dicate this inftance of the divine conduft, will be the bufinefs of the enfuing difcourfe. And in or- der to this, it may be proper to fliow, I. That God did deftroy Pharaoh. II. That he raifed him up to fit him for deflruc* tion. And, III. That he is to be iuflified in this inflance of bis conduft. I. I am to fliow, that God did deflroy Pharaoh. The Deity threatened " to cut him off from the earth ; which plainly implied fomething more, than barely putting an end to his life. Had he permit- ted him to die by old age, or by ficknefs, or even by what is commonly called accident, wc fliould have had no right to conclude from the manner of his dying, that he was really deflroyed. But there were two circumftances attending his death, which may be juftly confidered as denoting his deftruc- tioij. He was cut off in the midft of his wicked- nefs. Though he had been vilited with plague af- ter plague, yet he perfifted in hardening his heart againft God ; and though he had permitted the If- raelites to leave his kingdom, yet he purfued them, with a flrong deiire cind expeOaiion, of making them SERMON' XVL 3^t them feel the weight of his vengeance. " The enemy faid, I will purfue, I will overtake, I will divide the fpoil : I will draw the fword, my hand fhall deftroy them." This was the languge of Pha- raoh's heart. He breathed nothing but malice and revenge 5 and he was cut off in the full exercile of thefe malignant paflions. This is one circum- ftance, which indicates, that his death was his de- ftru6lion. And another is, that he died by the im- mediate hand of divine juftice. As God opened the Red Sea in mercy to Ifrael, fo be fhat it' again in judgment to Pharaoh, whom he had threatened to deftroy. This was cutting him oft' by a judi- cial aft, and in the fame manner, in which he had deftroyed other incorrigible enemies. He drowned the inhabitants of the old world, by a flood. He confumed the men of Sodom and Go- morrah, by fire from heaven. Thofe finners, we know, were viftims of divine wrath, and fet forth as examples, fuffering the vengeance of eternal fire. And fince Pharaoh died, as they died, we may conclude, that he perifhed, as they periflied. God raifed him up not merely for death, but for deftruftion. And it is not the firft, but the fecond death, which may be properly called the deftruc- tion of a rational and immortal creature. This warrants us to believe, that when God cut off" Pha- raoh from the earth ; he configned him to the re- gions of darknefs, where he is referved unto the judgment and condemnation of the great day. II. I ^^2 SERMON XVL II. I am to fhov/, that God raifed up Pharaoh to fit him him for deftru6lion. God worketh all things after the counfel of his own will. He nev- er does any thing without a previous defign. If he did deftroy Pharaoh, in the manner, which has been reprefented, there can be no doubt but that he previoufly intended to deftroy him in fuch a manner. But the divine declarations fuperfede the neceffity of reafoning upon this head. God made known, from time to time, his purpofe of deftroving Pharaoh. He told Pharaoh to his face, that he would cut him off from the earth, and that I>e had raifed him up for this purpofe. He faid to Mofes before he went to Pliaraoh, " I am fure the the king of Egypt will not let you go :" and ad- ded, " I will ftretch out my hand, and fmiie E- gypt." This was a plain prediftion of the over- throw of Pharaoh and his hofts in the Red Sea» And with equal plainnefs he revealed his purpofe of deflroying Pharaoh to his friend Abraham. « Thy feed fhall be a ftranger in a land that is not theirs, and fhall ferve them, and they fhall afflid them four hundred years : And that nation whom they fliall ferve, / will judge :" that is, defli«oy. It appears from this lafl prediQion, that God had formed his purpofe concerning Pharaoh, ages be- fore he brought him into being ; and hence we may naturally conclude, that he formed it from the carlv ages of eternity. He then formed all his other SERMON XVI. 3^3 other purpofes; and there is no reafon to imagine, that he determined the charader and condition of the king of Egypt, in a later period. Now, if we look into the hiftory of God's con- du£l towards Pharaoh, we fhall find, that he ufed all the proper and neceflary means, to form him a veffel of wrath, and fit him for that miferable end, to which he was appointed. 1. He raifed him up out of nothing into being. He gav^e him a rational and immortal exiftence. He endued him with all the intelledual facultiesj which were neceffary to conflitute him a free, mor- al agent. ■' Pharaoh appears to have pofTeffed a flrong and capacious mind. He was certainly ca- pable of enlarged views. He had an extenfive reach in his politics. His defigns and meafurcs, with refpefl to the children of Ifrael, were deep and well adapted, to anfwer the purpofes of his own perfonal power and interefl. This fhows, that the Father of fpirits gave him fuperior abili^ ties and placed him high in mental eminence. 2. God raifed him up to the throne of Egypt. He girded hioi, and carried him in the arms of his providence, through infancy, childhood, and youth, up to riper years. He gave him opportu- nities for cultivating his natural powers, and for qualifying himfelf for the higheft ftation in life. At length, he placed the crown upon his head, and put the reins of government into his hands. He now S84 SERMON XVL now flood at the. head of a nation, which held the iirft rank among the nations of the earth, in refpeft to power, v/ealth, learning, and all the refinements 9,f poliflied life. In this fplendid fituation, he was furrounded with every thing, that could pleafe his tafte, flatter his vanity, and enflame his ambition. He knevv^ no man in the world, who v/as able to control either his power, or his purfuits. To fuch a giddy height God was pleafed to raife him in the courfe of his providence. And this was a natural and neceffary ftep, to prepare him for his final fate. For it is a divine maxim, that " pride goeth before deilru6lion, and an haughty fpirit before a fall." 3. God not only raifed Pharaoh to the pinna- cle of human glory, but alfo removed from him outward reftraints. Barely giving him the power of an unlimited raonarchj was virtually fetting him above all le^al influence and control. But be- fides this, God removed Mofes from his prefence and kingdom, who was learned in all the»wifdom of Egypt, and thoroughly acquainted with all the arts and intrigues of a court. Had this wife and pious man been permitted to ftand near the throne, or even to live in the kingdom? his example and influence might have been a filent and powerful check upon the ambition and cruelty of a lawlefs tyrant. But it feems God fent him into Midian, on purpofe to give Pharaoh ample opportunity of indulging his inhuman and malignant difpofition, in SERMON XVI. 385 in opprefling and abufing his innocent fubje61s. Accordingly we find, that it was in the abfcnce of Mofes, that he devifed and paffed thofe cruel e- di6ls, which were defigned to break the fpirits and deftroy the lives of the unoffending Ifraelites. God meant, by taking off outward reftraints, to give him a fair opportunity of filling up the meafure of his fins, and of ripening himfelf for deferved and predeftinated ruin. 4. God endured this vefTel of wrath, with much long-fufFering and forbearance. Inftead of treat- ing him according to his deferts, he waited long to be gracious. He ufed a variety of means to bl-ing him to repentance. He fent him one folemn meflTage after another, by the mouth of Mofes and of Aaron. And to imprefs thofe meffages the more deply on his mind, he followed them with one awful judgment after another, until he had fpread defolation, terror, and mourning through the land, Thefe dreadful fcenes were too heavy for Pharaoh to bear, and conftrained him time after time to ftoop, and beg for relief. His cries were heard, and refpitewas granted. But mercies, as well as judgments, confpired to increafe his ftupidity and hardnefs of heart, which prepared him for a more unexpefted and more aggravated doom. But how came Pharaoh to wax worfe and worfe under both the fmiles and frowns of heaven ? Mercies and affli6lions have a moral tendency to A A a foften 086 SERMON XVI. Ibften and meliorate the hearts of good men. Sainti» have often derived great benefit from the ma- niirings and cultivations of divine providence. And even obdurate finners, fuch as Manaffah, have been brought to humility and repentance, under divine corre6lions. How, then, did it come to pafs, that Pharao-h grew more and more ftupid and incorrigible, under all the frowns as well as patience and long-fuffering of God ? This pertinent queftion leads to another important ob- fervation, 5. That Cod hardened hi-s heart. We read, '•The preparations of the heart in man, and the anfwer of the tongue, is from the Lord." And ■we read again, " The king's heart is in the hand of the Lord, as the rivers of water; he turneth it whiiherfoever he will." Pharaoh, as a man and as a king, was juft as much dependent on God, as other men and other kings. His heart, there- fore, was in the hand of the Lord, who had a right as well as. power, to turn it whitherfoever he pleaf- ed. And he was pleafed to turn it againft all good. God told Mofes before he fent him to Pharaoh, that he would harden his heart; and he repeatedly told Mofes after he had fent him to Pharaoh, that he had hardened his heart. God intended to hin- der Pharaoh from granting the requeft of the chil- dren of Ifrael, until he had prepared him for h^s iinal overthrow. And he forefaw, that nothing fhort S E R M O M XVI. 387 fliort of hardening his heart would fit him for that fatal event, : For, the powers and faculties, which he had given him ; the exalted dignity, which he had conferred upon him ; and all the peculiar circumflances, under which he had plac- ed him ; would have inutually confpired to fit him for heaven, if his heart had been tender and be- nevolent. It is often thought and faid, that no- thing rpore was neceffary on God's part, in order to fit Pharaoh for defl:ru6lion» than barely to leave him to himfelf. But God knew? that no external means and motives would be fufficient of them- fplves, to form his moral character. He deter- mined, therefore, to operate on his heart itjelj, and <;aufe him to put forth certain evil exercifes^ in the view o( certsdn external motives. When Moles cal- led upon him to let the people go ; God flood by him, and moved him to refufe. When Mofes inter- ceded for him and procured hirn refpite i God ftood by him, and moved him to exult in his obfti- n^cy. When the people departed from his king- dom; God ftood by him, and ^oved him to purfue after them, with increafed malice and revenge. And what God did on fuch particular occafions, be did at all times. He continually hardened his heart, t^nd governed all the exercifes of his mind, from the day 0/ his birth to the day of his death. This was abfolutely neceffary, to prepare him for his final ftate, All other methodsj^ithout this, would have failed of fitting him for deftiuftion. It 388 SERMON XVI. It is now time to make it appear, if poflible, III. That God is to be jaftified in his treatment of Pharaoh. We muft proceed upon the fuppofition, that God did treat him in the manner, which has been reprefented; and efpecially, that he did, among other things, a6lually harden his heart. Fofj if this be not fuppofed, there is no occafion to fay a fingle word, to juftify the divine condu6l, nor fo much as to inquire, why it is to be juftified. But fuppofing this to have been fufficiently proved, it may be obferved, 1. That better judges, than we can pretend tq be, have approved of God's treatment of Pharaoh. We find his own teftimony in favor of God and againft himfelf. In the verfe before the text, God told him, that he would cut him off from the earth. And in the text, he told him that in very deed he' had raifed him up for this purpofe. But we read afterwards in the twenty feventh verfe of the con- text, " Pharaoh fent, and called for Mofes and A- aron, and faid unto thetn, I haue Jinned ih'is time : The Lord is righteous, and / and t^ ^eo^/^ <^?'g wicked,'' This Pharaoh faid, after God had raifed him up ; after he had taken off reftraints from his mind; after he had fent fevere judgments upon him; after he had hardened his heart; and after he had told him, that he had raifed him up to de- ftroy him. By this ume, Pharaoh was nearly ripen- ed SERMON XVI. 383 ed for ruin, and properly prepared to judge, whether God had injured kim.^ or whether he had injured God. And he freely acknowledges, that he was wicked^ and had injured God, and that God was rigkiepiis, and had never injured him. This teftimony has every mark of truth and fincerity. And Vfho fhal) prefume to impeach the divine condu6l towards Pharaoh, after he himfelf has publicly and folferanly juftified iti* Mofes and Aaron were well acquainted with the whole feries of God's conduft towards Pha- raoh, in the moft critical and important ftage of his life. God told them his ultimate defign with ref- peft to the king of Egypt. They alfo carried his meffages to Pharaoh, and brought back his anfwers to God. They were perfonally knowing to the mercies and judgments, which God employed to bring Pharaoh to fubmiffion and repentance ; and alfo to the language and condu6l of Pharaoh, un- der the divine warnings, admonitions, and correc- tions. They flood fpeftators of the laft miracle of juftice, by which God fulfilled his threatening to Pharaoh, and cut him off from the earth. And they were fo fully perfuaded of the benevolence jis well as re6iitude of the divine conduft, that they moft cordially joined with near three millions of people, in praifing God for the deflruftion of Pha- raoh and his hofts in the mercile£& waves. " Then fang Mofes and the children of mael this fong un- to 39®' SERMON XVr. to the Lord, faying, I will ling unto the Lord : for lie hath triumphed glorioufly ; the horfe and his rider hath he thrown into the fea. Thy right-hand, O Lord, is become glorious in power : thy right- hand, O Lord, hath daflied in pieces the enemy. And in the greatnefs of thme excellency thou haft overthrown them that rofe up againft thee : thou fenteft forth thy wrath, which con^fumed them as Itubbie. Who is like unto thee, Q Lprd, among the gods ; Who is like thee, glorious in holinefs^ fearful in praifes, doing wonders!" After fuch a folemn, public, and joyful approbation of God's treatment of Pharaoh, it mull be prefumption in us, to call the jullicea or the goodnefs of God iij queftion. But ftill better judges, than the leaders, elders, and tribes of Ifrael, have approved and applauded the divine condu6l towards the hardened and in- corrigible king of Egypt ; I mean the faints and angels in heaven. They have fung, and will con- tiue to fing, the fong of Mofes, at. the overthrow of Pharaoh. The Apoftle John tells us, that he faw not only the feven angels who had the feven laft plagues, but alfo them that had gotten the vi6lory • over the beaft ftandnig on the fea of glafs, having the harps of God, and finging the fong of Mofes the fervant of God. faying, " Great and marvellous are thy works, Lord^od Almighty, jiifl and true are thy uaySi thou king of faints !" There is not a Tingle S E R M 6 N XVI. 39* fingle inftance of GocTs condu£t fince the crea- tion of the world, which has been more univerfaT- ly and conftantly applauded by the heft judges of moral beauty and reftitude, than his raifing up and deftroying the cruel and incorrigible king of Egypt. We muft believe, therefore, that the Judge of all the earth did right, in forming and deftroy- ing that veffel of wrath. 2. The fovereignty and juftice of God allowed him to treat Pharaoh in the manner, which has juft been defcribed. The Deity had a fovereign right to bring Pharaoh into exiftence ; to give him the powers and faculties of amoral agent ; to place him at the head of a kingdom ; and to operate upon his heart in the fame manner, in which he" operated upon the hearts of other men. And when Pharaoh, under fuch circumftances, became extremely haughty, cruel, malevolent, and obfti- nate ; he had a right, in point of juftice, to cut him off from the earth, and fend him to endlefs perdition. In forming Pharaoh, God difplayed neither juftice, or injuftice, but only fovereignty. As the potter is a fovereign in forming his vef- fels ; fo God is a fovereign in forming moral a- gents. And after he has formed moral agents, he has a right to treat them according to their moral chara£lers. If their moral charafters are perfect- ly holy, God has a right to make them completely and forever happy : but if iheiWnoral charaQers are 89 2 SERMON XVL are perfe6lly linful, God has a right to make them completely and forever miferabie. God formed Pharaoh a moral agent, and, as a moral agent, he was totally wicked, and deferved to be caft off for- ever. God, therefore, afted according to ftriO: juftice, in dooming him to eternal deftruftion. Di- vine fovereignty was difplayed in the formation, and divine juftice in the deftru6lion, of Phara- oh ; and for the difplay of thefe perfedions to- wards that fon of perdition, God deferves the ap- probation and praife of all his intelligent creatures. I have now finifhed what I propofed to fay con- cerning God's treatment of Pharaoh. If what has been faid be true, it will eftablifh fome points of ferious importance upon a firmer foundation^ than that of mere metaphyfical arguments. 1. It appears from the divine condu6l towards Pharaoh, that the doQ;rine of reprobation is true in faft. Pharaoh was a reprobate. God deter- mined from eternity to make him finally mifera- bie. This determination he eventually carried into effe6l. He brought him into being; form- ed him a rational and accountable creature ; tried him with mercies and judgments; hardened his heart under both ; caufed him to fill up the meaf- ure of his iniquity; and finally cut him off by an a£l of his juftice. This is all that has ever been underftood by reprobation, as the counterpart to the doftrine q(||e6tion. And all this God did with SERMON XVI. 396 with refpeft to Pharaoh, who, therefore, has every mark of a reprobate. But if God did actually re- probate Pharaoh, we may juftly conclude, that he reprobated all others, whom he did not choofe to eternal life. This inference the Apoflle Paul draws from the fate of Pharaoh, in the ninth of Ro- mans. *' For the Scripture faith unto Pharaoh, Even for this fame purpofe have I raifcd thee up, that I might fliew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneih. Thou wilt fay then unto me, why doth he yet find fault ? For who hath refilled his will ? Nay but, O man, who art thou that replieft againft God ? fhall the thing formed fay unto him that formed it, Why haft thou made me thus ? Hath not the potter power over the clay of the fame lump to make one vefTel un- to honor, and another unto difhonor ? What, if God, willing to fhew his wrath, and to make his power known, endured with much long-fufFcring the vefiels of wrath fitted to deftruftion : And that he might make known the riches of his glory on the vefiels of his mercy, which he had afore prepared unto glory ?" The cafe of Pharaoh is, here introduced, to prove and illuftrate the doc- trine of reprobation, as the counterpart to the doQrine of ele61ion. Pharaoh's fate proves, that God has in fa8: reprobated ^oii^ of the human B B b race. '094 S E R M a N XVi. race. And God's conduft towards him iiluftrates^^ his conduct towards all the vefTels of wralh, who fnall be fitted for deftru^tion, in diftinQion from his condu8; towards all the vefiels of mercy, who ihail be fitted for falvation. This fame Apoftle teaches, in various other paffages in his writings, that God has reprobated all, whom he has not e- te61ed. He fays to the Thefialonians, "God has not appointed us to wrath, but to obtain falvaiioa by our Lord Jefus Chriil." Here he fuppofes, that all, whom God has not appointed to falvation, he has appointed to wrath. Again he fays to the Romans, " Ifrael hath not obtained that which he feeketh for; but the ekBion hath obtained it, and the rejl loere blinded. According as it is written^ God hath given them the fpirit of flumber, eyes that they fcould not fee, and ears that they fliould not hear, unto this day. And David faith. Let their table be made a fnare, and a trap, and a ftum- bling-block, and a recompence unto them. Let their eyes be darkened, that they may not fee, and bow down their back alway." His meaning is, let every thing ferve to blind and harden reprobate finners, and fit them for final de0ru61ion. The Apoftle Peter reprefcnts the doftrine of reproba- tion in direct contrail with the doftrine of eleftion. He fays to chriftians in general, "Wherefore alfo it is contained in the Scripture, Behold, I lay in Sion a cliief coriifer'-ftonej ele6l; precious : and he that SERMON XVI. B9S^ t\i2it believeth on him Ihall not be confounded. Unto you therefore which believe he is precious s but unto them which be difobedicnt, the ftone which the builders difallowed, the fame is made the head of the corner, and a ftone of {tumbling, and a rock of offence, even to them thatjlumble at the word, be- ing dtfobedient, where unto alfo they were appointed,'* Our Saviour, likewife, in the courfe of his preach- ing, taught the doQ:rine of reprobation in plain and pointed terms. He publicly called Judas be- fore his death, " the fon of perdition." He told fome of his obftinate hearers, that he came into the world to fave the eleS, and to deftroy the non- ekft. "Jefus.faid, For judgment I am come into the world : that they which fee not might fecg and that they which fee might be made blind." And it appears, that his miracles and preaching had this effect upon thofe, who were given up to a reprobate fpirit. " But though he had done fo many mira« cles before them, yet they believed not on him : That the faying of Efaias tlie prophet might be fulfilled which he fpake. Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed ? Therefore they could not believe, becaufc Efaias faid again, He hath blind- ed their eyes, and hardened their heart, that they fhould not fee with their eves, nor underftand with their heart, and be converted, and I fhould heat ihem." Scripture fafts and dieclarations give us n9 ^gG SERMON XVI. no more' room to doubt, whether God has reprohat- ed fome, than whether he has eleBed others ; nor whether he will eventually deftroy all the reprobate^ than whether he will eventually fave all the elcB. Though multitudes may diflike the doftrine of reprobation; yet none have a right to fay, that this folemn and important do6lrine is not plainly revealed in the Scriptures of truth. 2. This inftance of Pharaoh removes all the objeftions which ever have been, or which ever can be made againft the doftrine of reprobation. Many have exerted the whole force of their minds, to devife plauftble objedions againft this unpala- table doBrine. But all that has been or can be faid againft it, ftands refuted by the fate of Pha- raoh : he was a reprobate. It is faid, if God has reprobated a certain num- ber of mankind, then he can have no other end in bringing thofe perfons into exiftence, than mere- ly to deftroy them; which is totally inconfiftent with true benevolence. Though God always intended to deftroy Pha- raoh, yet he had a wife and benevolent defign in giving him exiftence. He meant, that he fiiould aft an important part on the ftage of life, and be greatly inftrumental in promoting the benevolent defigns of providence. This God told him before he deftroyed him. " For now will I ftretch out my hand, that I may fmite thee and thy people with SERMON XVI. 397 vith peftilence; and thou JJialt he cut off /rem the earth. And in very deed for this cavfe have I raif- ed thee up, for to Jhew in thee my power ; and that my name may he declared throughout all the earth." God made Pharaoh for himfelf, as well as for the day of evil. And he would not have made him for the day of evil, had it not been necefTary, in order to declare his own glory. God has the fame end to anfwer, by bringing all the non-eleB; into exift- ence. He intends they fiiall be the means ot dif-( plaving his own glory, both in time and eternity.- And what, if God, willing to fliew his wrath and make his power known on the vefiels of wrath, bring them into exiftence for this noble and im- portant purpofe, who may or ought to objeft ? The glory of God is the higheft and bell end he could propofe in the creation of the world. And if he originally intended, and will finally make the non- ele£l fubfervient to this end, his benevolence will as clearly appear, in reprobating fome to eternal perdition, as in elefting others to eternal life. It is faid, the doftrine of reprobation is incon- fiftent with free agency, becaufe it implies, that God has decreed all the aftions of thofe, whom he has appointed to deftrudion ; which lays them un- der a fatal neceffity of purfuing the path to ruin. •' This objeftion is contrary to fa£l. Pharaoh was a reprobate.- His aftions were decreed and pre- diQ:ed. God foredetermined and foretold how he (hould SERMON XVI. Should a6l ; and he did a6i: according to the de- terminate counfel and foreknowledge of God. But it appears from the whole hiftory of his life, that he a6ted as freely and voluntarily as any other man in the world. Did he not aQ; freely in com- manding the midwives to deilroy every male a- mong the Hebrew children ? Did he not a£l free- ly in refufing to obey the meflages of heaven, by the mouth of Mofes ? Did he not aSt freely in ap- pointing tafk-mafters to increafe the burdens and diftreffes of the children of Ifrael ? Did he not a6l freely in confeffing his faults to Mofes, and in beg- ging him to intercede for him at the throne of dir vine grace ? Did he not a^ freely in forbidding Mofes to fee. his fac^e any more ? Did he not a6k freely afterwards, in not only permitting but urg- ing the Ifraelites to leave his kingdom ? And after they bad left it, did he not a£t freely in puriuing them into the Red Sea, "where he finilhed hi» courfe and met his fate ? It is iropoflible to con- ceive, that Pharaoh fliould have enjoyed more lib- erty or moral freedom, than he aftually did enjoy, ■while performing thofe very a6tions, which were the appointed means of his deftruclion. He afted freely and voluntarily all his life, under a divine decree, and under a divine influence. Though God hardened his heart, yet he hardened his own heart, and freely walked " in the way to hell, go- ing down to the chambers of death." HeiCj then, it SERMON XVI. 399 It appears to be true fn faQ, that the doftrine of reprobation is perfeBly eonfiftent with free agen- cy. The cafe of Pharaoh h exaftly fimilar to the cafe of all other reprobates. And if the decree of reprobation did not deftroy his moral freedom, it cannot deftroy the moral freedom of any one of the non-eleft. It is faid, the do61rine of reprobation is incon- fiftcnt with the ufe of means. If God has decreed tiiat any fhould finally perifli, it is vain and abfurd to ufe any means in order to their falvation. This obje6loin is founded upon the preceding, and if there is no foundation for thai, there is none for this. If the decree of reprobation does not deftroy free agency, then it does hot deftroy the tife of means. If reprobates remain free agents, then there is a great propriety in treating them as fuch, and in exhibiting before them all the mo- tives of the gofpel, to lead them to repentance. But it is fufficient to fay, that God ufed means with Pharaoh, to bring him to good, though he had de- termined to deftroy him. He admbniflied him of his .duty and of his danger; he vifited him with mercies and judgments; he employed Mofes and Aaron, and even his own fiibje6ls,to perfuade him to fubmiffion ; and he delayed to cut him off from the earth, until it clearly appeared, that all means and motives ferved to harden his heart and increafe his obftinacy. This iiiftauce of the divine conduQ: towards 400 SERMON XVL towards a reprobate, demonftrates the propriety of ufing all the means of grace 'whh reprobates. God addrefled the underftanding, the confcience, and the heart of Pharaoh, and ufed every method prop- er to be ufed, to bring any obftinate finner to re- pentance. Reprobates are as capable of feeling the force of moral motives, as any other men in the world ; and, therefore, it is as proper to ufe the means of grace with the non-ele6t, as with the ele6l. So God teaches, by his word and by his conduft. It is faid, the do6lrine of reprobation carries the idea of partiality, which is a reproach to the di- vine charader. This objeclion is contrary to plain faft. God did reprobate Pharaoh ; and in doing it, he dif- played his fovereignty, not his partiality. God has a right to treat his creatures differently, when he fees' it will anfwer a wife i^nd benevolent pur- pofe. And he told Pharaoh, that he had fuch a good defign in decreeing his deftruftion. " And in very deed for this caufe have I raifed thee up, for to (hew in thee my power ; and that my name may be declared throughout all the earth," But if God had a wife and benevolent parpofe in repro- bating Pharaoh : then he mult have had the fame noble and important end in reprobating all the non-elect. And this excludes every idea of par- tiality from the doftrine of reprobation. For par- tiality confiRs, not merely in Ueating one perfon differenily .SERMON XVI. 4^ diffbrently from anot^etj but in treating one per- .fon differently from another, without any reajon. I might go Oh ftating and anfwering objeftiohs againft the do6lrine of reprobation, but I forbear. The fingle itiftance of Pharaoh will apply to, and €ompIeteIy anfwer, every obje6lion, which can be made againft God's choofing fome to eternal life, and reprobating others to everlafting perdition. Pharaoh hirafelf once and again jujlified God and condemned himfdf. And all reprobates will fooner or later be obliged to adopt his fentiments and fpeak his language. A ftrong and irrefiftible con-- viftion of their own guilt, and of the divine refti- tude in foreordaining tbeir exiftence, their charac- ter, and their condition, will give a peculiar em- phafis to that laft fentence, which will fix them in everlafting darknefs and defpair. 3. If God is to be juftified in his treatment of Pharaoh, whom he predeftinated to eternal deftruc- tioh ; then it argues rhuch more modefty, to main- tain the do6lrine of reprobation, than to deny it. It is very often thought and faid, that it betrays arrogance and prefumption in ignorant and ftiort- fighted creatures, to pry into the divine counfels, and teach the doftrine of divine decrees, efpecial- ly the moft obnoxious and myfterious part of it, that of reprobation. But how does it appear to be any more prying into the divine counfels, to ajfert, than to deny, this doQrine ? And how does it ap- C c c pear 4<^ SERMON XVI. pear any more arrogant and prefttmptu(5us, to cf- Jert, than to deny any thing refpeRing the Dekv. The truth is, arrogance confifts in denying what God has aflerted; but modefty in believing ,an4 maintaining it. And upon this principle, it ar- gues real modefty to believe and maintain the doftrine of reprobation, which God has plainly revealed in his word* It is fubje6ling our wifdom to his wifdomy and our partial feelings to his infi-- nite benevolence. But it is hard to conceive how there can be the leaft degree of modefty in deny- ing what God has aflerted, and in being wife above what he has written. This is real arrogance and prefumption, in whomfoever it is found. 4. If it be true, that God is to be juftified in foreordaining the deftru6lion of the non-ele61;; then it is altogether proper and neceflary to preach the d66trine of reprobation. It feems to be a pre- vailing opinion among many, who acknowledge the do6lrine of reprobation is contained in the Bi- ble, that it is unneceflTary and improper for public teachers to infift upon it, in their public difcourfes. They fay, that this doQrine is dark and myfteri- Gus; that it is difcouraging to finners; that it tends to lead them into defpair; that it is apt to give them falfe and difagreeable ideas of the divine charafter. For thefe reafons, they think it is a more wife and prudent praBice in preachers, ei- ther never to mention the do6lrine of reprobation, Of s E r' m 'o 'n XVI. ^ or if they mention it, not to dwell upon it, or at- tempt to inculcate it as an article of faith. But is this chriftian prudence ? Is this declaring all the counfel of God ? Is this fpeaking on God's behalf? Is this giving finners an opportunity of knowing whether they love or hate their Creator ? There is no divine truth, which is more direftly fuited to difcover the hearts of finners to themfelves^ than the doflrine of reprobation. It never fails to awaken their native enmity to the divine charac- ter. God may vifit them with mercies, or with judgments, and they may ftill remain ignorant of their hearts. Minifters may preach the terrors of the law, and the gracious invitations of the gof- pel, and they ftill remain unacquainted with theii: real chara6ler and condition. But when the doc- trine of reprobation is clearly exhibited before them, they cannot help difcovering the plague of their own hearts. They cannot endure the thought, that God has determined their charaQer and con- dition for eternity, and will according to his eter- nal purpofe, either foften or harden their hearts, and either fit them for heaven or for hell. They cannot bear to be treated as God treated Pharaoh, and Judas, and others, who were predeftinated to eternal deftru6lion. If it be a matter of impor- tance, therefore, that finners ftiould be made ac- quainted with the chara6ler of God and with their €wn character } then it is a matter of equal impor- tance ,|C4 SERMON XVI. tance, that the doftrine of reprobatioa fhou\d be clearly and fully exhibited* This do^xine cannot be preached too plainly. It ought to be repre- fented as God's eternal and effectual purpofe to., deftroy the non-eleft. God could no,t reprobate any from eternity, without intending to carry his eternal purpofe into execution. Such is the nat^; ure and extent of the doftrine of reprobation ; which difplays the feelings of God's heart towards that portion of mankind, who will be finally loli. And thefe feelings are his true glory,, which he means fhould be fully difplayed. To ufe his own, expreffion, " God is not alharaed" of the doBrine of reprobation. He means to hav^e it known, that he raifed up one and another of our fallen cace,, for final deftru6lion, that his name may be declar.^^ ' ed throughout all the earth. And fhall his fer- vants, who are fet apart to delineate his charafter,. and explain his word, be afhamed to teach a doc* trine, which is defigned to give the moft bright, and affe6ling difplay of his glory? 5. If God is to be juftified in his. treatment of Pharaoh and of all the reft of the non-ele8:; then it is abfolutely neceffary to approve of the doc- trine of reprobation, in order to be faved. None can be admitted to heaven, who are not prepared to join in the employments as well as enjoyments of the heavenly world. And we know, that one part of the bufinefs of the blefled is to celebrate the SERMON XVI. 405 the doQrine of reprobation. They fing the fong of Mofes and the Lamb, which is an anthem of praife for the deftruftion of Pharaoh and his rep- robate hoft. How, then, can any be meet for an inheritance among the faints in light, who are not reconciled to the doflrine of reprobation, which is, and which will be forever, celebrated there ? While the decree of reprobation is eternally ex- ecuting on the veffels of wrath, the fmoak of their torments will be eternally afcending in the view of the veflTels of mercy, who inftead of taking the part of thofe miferable obje6ls, will fay. Amen, aU leluia, praife ye the Lord. It concerns, therefore, all the expeftants of heaven, to anticipate this try- ing fcene, and afk their hearts, whether they are on the Lord's fide, and can praife him for repro- bating as well as elefting love. This is the moft proper fubje6l, by which to try their chriftian char- after. They muft fooner or later be brought to this touch-ftone, and either ftand, or fall by it. The day of decifion is at hand. The fcenesofe- ternity will foon open to view. And thofe who cannot heartily and joyfully fing the fong of Mo- fes and the Lamb, muft be excluded from the a- bodes of the bleifed, and fmk fpeechlefs into the bottomlefs pit of defpair. SERMON SERMON XVII. On the Unpardonable Sin. I John v. i6. There is a Jin unto death. X HE Apoftle is here fpeaking upon the fubjeft of prayer. He encourages all, who be- lieve in Chrift, to call upon God with freedom and confidence. He afiures them, if they pray ac- cording to the will of God, either for themfelves or others, their prayers (hall certainly be heard and anfwered. But he obferves, it is not their du- ty to pray for any who are known to have com- mitted the fin unto death, becaufe that is a pecul- iar fin, which God has determined never to for- give. " Thefe things have I written unto you that believe on the name of the Son of God, that ^e may know that ye have eternal life, and that ye may believe on the name of the Son of Go^. And this is the confidence that we have in him, that if SERMON XVII. •we afk any thing according to his will, he heareth us. And if we know that he hear us, whatfoevcr we afk, we know that we have the petitions that we defired of him. If any man fee his brother fin a fin which is not unto death, he Ihall afk, and he ihall give him life for them that fin not unto death. Thei'e is a Jin unto death : I do not fay that he Jhall pray J$r it. All unrighteoufnef* is fin: and there is a'fin not unto death." According to this repre- fentation of the fin unto death, it is evidently that fin, which our Saviour faid fhould never be for- given, and that which is commonly called the Un- pardonable Sin, Here it may be proper, firft, to point out the peculiar properties of this fin ; and, then, to inquire why it is unpardonable. Though few, perhaps, have ever committed the unpardonable fin ; yet many have been greatly ex- ercifed with apprehenfions of its guilt, and fome have been driven to the very borders of defpair. Carelefs and flupid perfonshave but little dread of finning the fin unto death'; but thofe of a more ten- der confcience and gloomy cafl of mind, are ex- tremely prone to imagine, that they have adually finned beyond the reach of pardoning mercy. It is, therefore, of pra6lical importance, to fay fome- thing upon this fubje£l, which is fuited to remove the groundlefs fears of fome, and to prevent the fatal prefumption of others. And for this pur- pofe, it is very neceffaryj I. To SERMON XVII. ' 409 I. To point out the peculiar properties of the lin unto death. And here I would obferve, • 1. This fin is directly pointed againft.the Holy Ghoft. Though there be but one true God ; yet the Scripture reprefents the one true God, as exift- ing in three diftinfl; Perfons. Thefe are called, the Father, the Son, and the Holy Ghoft ; and re- prefented, as bearing diftinfl; parts in the work of our redemption. Hence one fin may be more di- reftly pointed againft the Father; another more di- reBly pointed againft the Son; and another more direftly pointed againft the Holy Ghoft. The tranfgreffion of the divine law feems to be more diredly pointed againft the perfon of the Father, who aflumes the chara6ler of Lawgiver. Unbe- lief more immediately diftionors the perfon of the Son, who claims the chara6ler of Mediator. And open oppofition to the appearance of holinefs more efpecially reproaches the perfon of the Holy Ghoft, who performs the office of San6lifier. Our Saviour, fpeaking of the unpardonable fin, obferves this diftinftion of perfons in the Godhead; and reprefents it, as more direQly pointed againft the Holy Ghoft, than againft either of the other perfons in the facred Trinity. In the twelfth chap- ter of- Matthew we read, " They brought unto him one pofleffed with a devil, blind and dumb : and he healed him, infomuch that the blind and dumb both fpake and faw. And all the people D D d were 410 SERMON XVII, were amazed, and faid, Is not this the fon of Da- vid ? But when the Pharifees heard it, they faid, This fellow doih not caft out devils bat by Beel- zebub the prince of devils. And Jefas knew their thoughts, and faid onto them — Wherefore, all man- ner of fin and blafphemy fhall be forgiven unto men : but the blafphemy againft the Holy Ghoft fhall not be forgiven unto men. And whofoe- ver fpeaketh a word againft the Son of man, it fhall be forgiven him : but whofoever fpeaketh againft the Holy Ghoft, it fliall not be forgiven him, neither h\ this world, neither in the world to come." Our Saviour wrought miracles, by the power of the Holy Ghoft ; and accordingly he con- fiders the Scribes and Pharifees as blafpheming the Holy Ghoft, by afcribing a miracle wrought by his divine inflitence, to the power and agency of the devil. And he repeatedly declares, that their fin was unpardonable, not becaufe it was pointed againft himfelf, but againft the Holy Ghoft. ''Who- foever fpeaketh a word againft the Son of man, it fliall be forgiven him : but whofoever fpeaketh againft the Holy Ghoft, it ftiall not be forgiver> him." And to make the diftinftion plainer ftill, he fays, '• All manner of fin and blafphemy ftiall be forgiven unto men : but the blafphemy of the Ho- ly Ghoft fhall not be forgiven unto men." Accord- ing to this infallible defcription of the fin unto death, it is always diredly pointed againft the Holy Ghoft. ^(^^ SERMON XVII. 441 . a. The fin, which fhall never be forgiven, is a fin of the Tongue. This appears from the exprefs declarations of Chrift. In the twelfth of Luke, he fays, " Whofoever fball fpeak a word againft the Son of man, it Ihall be forgiven him ; but unto him that hlafphemeth againft the Holy Ghoft, it Ihaii not be forgiven." And in the third of Mark, he conveys the fame idea, in plainer and ftronger terms. " Ver- ily I fay unto you, All fins fliali be forgiven unto the fons of men, and blafphemies 'whQxzmih. foever they fiiall blafphcmc : but he th^it fiiall blafpheme againfl: the Holy Ghoft hath never forgivenefs." The evan- geiift adds, " Becaufe they /aid, He hath an un- clean fpirit." Though they had inwardly felt the j^eeneft malice againft Chrift, yet, if " they had not faid^ he hath an unclean fpirit," they would not have hlafphemed the Holy Ghoft, by whom he wrought miracles, nor confequently have been guilty of the unpardonable fin. Blafpheray prop- erly confifts in evil fpeaking, and can be commit- ted only in words. Though there is a multitude of ways of dijhonoriii^ the Father, the Son, and the Holy Ghoft; yet there is but one way of hlafphem- ing thefe divine Perlbns, and that is, by /peaking reproachfully of them. And fince our Saviour exprefsly fays, that the fin unto death confifts in hlajpheming the Holy Ghoft, we may fafely cour elude, the unpardonable fin is always a fin of the Tongue. This leads me to obferve, 3. That 418 SERMON XVII. 3. That the fin, which fhall never be forgiverij is a public and not a fecret fin. Some fins can be committed only in public. The fin bf (lander, for inftance, is of a public nature. One man can- not flander another in fecret. The effence of dander confifts in one man's fpeaking falfely of another, with a view to injure his chara6ler. But no man can injure another's chara6ler, without fpeaking againft it in public : or at leaft fo as to be heard by fomebody befides himfelf. So blafphe- my againft the Holy Ghoft is a puhlic and not 2i fe- cret fin. When the Scribes and Pharifees commit- ted this fin, they fpake againft the Holy Ghoft be- fore a multitude of people, with a malicious defign of finking his charafter and miraculous opera- tions, in the view of the world. And no man,' at this day, can be guilty of the unpardonaMe fin, without blafpheming the' Holy Ghoft in public, or fpeaking againft his peculiar operations, in the hear- ' zng 0/ others. The Apoftle, in our context, cau- tions chriftians againft praying for thofe whom they know to be guilty of the fin unto death. " If any mdinfee his brother fin a fin which is not unto desiih, he J}i all afl, ^nd he fhall give him life for them that fin not unto death. There is a fin un- ' to death ; 1% not fay that he JJiatt pray for it." This ' caution, in this conneftion, plainly fuppofes, that ' the fin unto death is an open, puhlic fin, which is \known to others, as weir as to the guilty perfon. 4. ThQ SERMON XVII. 413 4. The fin unto death cannot be committed, without knowledge of a certain kind. Some fup- pofe, that high attainments in human learning, and high degrees of divine illumination, are necefl'ary to render men capable of committing the unpar- donable fin. But there feems to be no ground for this fuppofition. For, the Scribes and Pharifees, who charged Chrift with having an unclean fpirif, and blafphemed the Holy Ghoft, by afcribing his operations to the power and agency of the devil, appear to have been no other than the mofl; igno- rant and Jlupid finners. And it is, indeed, much eafier to conceive, that the mofl ignorant and Jlupid finners fhould be guilty of committing the fin un- to death ; than to conceive, that the moft enlighten- ed and convinced finners fhould openly and dire611y hlafpheme the ever bleffed Spirit. There is, however, a certain kind of knowledge^ without which the unpardonable fin cannot be com- mitted ; 1 mean the knowledge of the Holy Ghofl and of his peculiar operations. In the economy of re- demption, it is the peculiar office of the holy Spir- it, to beftow fpiritual gifts, and to produce holi- nefs or gracious aflPeBions in the human heart. Accordingly we read, " The fruit of the Spirit is iove, joy, peace, long-fuffering, gentlenefs, good- nefs, faith, meeknefs." And again we are told, ''To one is given by the Spirit the word of wif- dom J to another the word of knowledge by the fame 414 SERMON XVII. fame Spirit; to another the working of miracles ; to another prophecy ; to another difcerning of fpirits ; to another divers kind of tongues j to a- noiher the interpretation of tongues. But all thefe worketh that one and felf fame Spirit, dividing to every man feverally, as he will." Now, a perfon mud know thefe peculiar operations of the Holy Ghoft, in order to be capable of committing the unpardonable fin. For the unpardonable fin con- fills in afcribing any of thefe peculiar efteds of the divine Spirit, to the power and operation of the devil. The Scribes and Pharifees committed the fin unto death, by afcribing the fuper-natural efFe6l of the Holy Ghoft to an unclean fpirit con- trary to the knowledge and convidion of their own minds. And it feems as though nothing but ignorance prevented Paul from committing the fin unto death. He was actually guilty of blafphcmy. This he freely acknowledges ; but he fays, "I ob- tained mercy, becauje I did it ignorantly, in unbe- lief." Had he, contrary to his own knowledge, called Chrift an impoftor, and afcribed his mira- cles, or the miracles of his Apoftles, to the power and influence of Satan, he would have bkfphemed the Holy Ghoft, and put himfelf beyond the reach of pardoning mercy. No perfon can ignorantly commit the unpardonable fin. He rauji have the knowledge of the Holy Ghojl and of his peculiar opera- tions^ in order to be capable of committing the fin, which fliail never be for^^iven. 1 may add, 5. The SERMON XVII. 41$ 5. The fin unto death always fprings from fen-» fible enmity againft the truth and fpirit of Chriftian- ity. The external fin of blafphemy has its origin in a corrupt and malignant heart. Hence our Lord declares, that " out of the heari proceed evil thoughts, murders, adulteries, fornications, thefts, falfe witnefs, biafphemies." We cannot con- ceive, that any perfon fhould knowingly blafpheme the Holy Ghoft, by afcribing his peculiar opera- tions to the agency of the devil, unlefs he felt fen- fible enmity of heart againft the Holy Ghojl and his holy operations. But we can eafily conceive, that finners fliould feel fuch enmity of heart againft the truth and fpirit of chriftianity, as knowingly and malicioufly to blafpheme the Holy Ghoft, Elymas the forcerer, whilft he withftood the Apof- tles, and endeavored to turn away the Deputy from the faith, felt a malignant oppofition to the truth and fpirit of the gofpel. This appears from hisi own conduft, and from that fevere and point- ed reproof, which was given him by Paul. « Then Saul (who is alfo called Paul) filled with the Holy Ghoft, fet his eyes upon \\\m, and faid, O full of all fubtilty and all mifchief, thou child of the dev- il, thou enemy of all righteonfnefs ; wilt thou not ceafe to pervert the right ways of the Lord ?" Since we have no account of what Elymas did or faid, we cannot determine, whether he did, or did not^ commit the unpardonable fin ; but this we may 4i6 SERMON XVII. may certainly conclude, that his heart was tnalig-. nant enough, to blafpheme the Holy Ghoft. Though mere malignity of heart does not amount to the unpardonable fin ; yet nothing but malig- nity of heart, can ever prompt any perfon know- ingly and malicioufly to hlafphcme the Holy Ghoft, by afcribing his holy and fupernatural operations to the agency of Satan. Having defcribed the fin unto death, I proceed to inquire, II. Why it is unpardonable. That the fin we have defcribed is unpardona- ble, there is not the leaft reafon to doubt ; fince the Apoftle calls it thefinunto death; and fince our Saviour fays, it fJiall not beforgiven^i neither in this world, neither in the -world to come. We have only to inquire, therefore, why this fin in particular fhall never be forgiven. Here it is natural to obferve, in the firft place, that blafphemy againft tKe Holy Ghoft cannot be unpardonable, on account of any deficiency in the atonement of Chrift. The Scripture reprefents Chrift as a complete and all-fufficient Saviour. He is faid to " tafte death for every man." He is faid to be " the lamb of God which taketh away the fin of the world." He is faid to be " the pro- pitiation for the fins of the whole world." And it is faid, that " his blood cleanfeth from all fin." By dying the juft for the unjuft, he made a com- plete SERMON XVIL 417 plete atonement for all mankind, and rendered it confident with the charafter and governmetit of God, to forgive the greateji as well as the fmallejl finners. Though one lin may be greater than another, and though blafphemy againft the Holy Ghoft may be the greateft of all fins ; yet the blood of Chrift is as fufficient to cleanfe from this^ as from any other fin. This fin, therefore, cannot be iKipardonable, on account of any deficiency iri the atonement of Chrift. And it is no lefs evident, in the next place, that it cannot be unpardonable, on account of any in- furmountable difficulty in the way, of bringing the guilty perfon to repentance. It is true, fome fin^ ners are more bardened than others, and, perhaps, blafphemers are, of all finners, the moft hardened and obftinate ; y^et there is no reafon to imagine, that God is unable to conquer the ftouteft human heart. He fubdued the malignant heart of Manaf- fah. He foftened the hard heart of the murmur- ing Jews in Babylon, He cleanfed the foul heart of Mary Magdalene. And, what is ftill more ftrik- ing, he awakened, convinced, and converted Paul, who had been an injurious perfeciitor, and a pro= fane blafphemer, God is able, in the day of his power, to make any finner willing to repent. If he faw fit to pardon blafphemers againft the Holy Ghoft, he could and would bring them to unfeign- ed repentance. It is not, therefore, in the leafi E E e degree 4r8 SERMON XVII. degree owing to any peculiar Or rrffarmotinfable difficulty in the w^y of Gad's bringing blafp/miers to repentance, tliat the fin dgaihft thfe Holy Ghof^ is unpardonable. .. • 2. . . But if the atonement of Ch'rift be fufncient for the pardon of the greateft fins, and if God be able to bring the g1-eate'fl: finhers ib repentance, ^'hy is' the particular fin of blafphemy againft the Holy Ghoft unpardonable ? I anfwer, Becaufe it Hath plcafed God, by a pofuive Determination, to make it Jo. And though we may not be able to comprehend all the reafons, which moved him to make this determina- tion ; yet there appears to be one plain and fuffi- cient reafon, for his abfolutely refufing to pardon any perfon, who hlafphemeth the Holy Ghojl. It is the natural tendency of afcribing the peculiar op- erations of the Holy Ghoft, to the power and agen- cy of Satan, to prevent the fpread of the Gofpel, and the converfion of finners. To fay^ that Chrift, who had the Spirit without meafure, wrought all his miracles by the influence of Satan, had a di- re6l tendency to deftroy his religion, and to make bim appear, in the eye of the world, as a vile and odious impoftor. To fay^ that the Apoftles, who went forth, under the influence of the Holy Ghoft, to preach the gofpel and to work miracles, were infiigated and aflifted, by the power of the Devil, had the fame tendency to defeat their whole de- fign; for they had no higher credentials of their divine SERMON XVIL ^ij divine miffioft, than the miraculous gifts of the Spirit, and the efficacy of the Gofpel upon the hearts of men. To fay at this day, when there is a great elTufion of the Spirit, and a great revival of religion, that thefe eflFe6ls are owing to the poy;er and delufion of Satan, is diredly calculated to pre- vent the fpread of chriftianity and the falvation of finners. And toafcribe the peculiar operations of the Spirit to the influence of the Devil, in any fut- ure period, muft equally tend to fubvert the evi- dence and defign of the Gofpel. Therefore, tQ keep the world in awe,, God has fet a dreadful mark of diftin6lion upon Blajphcmy againft the Ho- ly Ghoft, and made it Deatij, without reprieve \ IMPROVEMENT. 1. It appears from the defcription, which has been given of the unpardonable fin, that the two noted paflages, in ihe fixth and tenth of He- brews, liave no referetice tp.it- To make this appear, it is ,neceffary to recite thefe texts at large, and confider them diftin6lly. TJae firft is this : ''For it isimpoffibje for thole that ,\^ere once en- lightened, and have tailed of the heavenly gift, and were made partakers of the Holy Ghoft, And have .tailed the good word of God, and the powers of the wo,rld tp.coijiej If they ihall fall away, to re- new them again unto repentjance; feeing they cru- cify jinto themfdves the St^i of God afrefh, and put ^29 SERMON XVII, put him to an open fhame." The fecond, which follows, is very fimilar. " For if we fin wilfully after we have received the knowledge of the truth, there remainelh no more facrifice for fins, But a certain fearful looking for of judgment and fiery indignation, which fhall devour the adverfaries. He that defpifed Mofes' law died without mercy under two or three witneffes. Of how much forer punifliment, fuppofe ye, fliall he be thought wor- thy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was fanftified, an unholy thing, and hath done defpite to the Spirit of grace." Thefe texts have often been fuppofed to be de- fcriptive of the unpardonable fin; and in this view, they have given great diftrefs to awakened finners, laboring under a deep fenfe of their own vilenefs and the divine difpleafure. But there appears to be no reafon to underftand thefe paffages in this fenfe. There is a Very great diffimilarity between the fins here defcribed, and that which has been de- fcribed in this difcourfe. The fins here defcribec^ appear to be fecret fins; but the unpardonable fin can bq committed in public only. The fins here defcribed appear to be fins of the heart; but the unpardonable fin is a fin of the tongue. The fins here defcribed appear to confift in internal oppo- fnion to truth and holinefs ; but the unpardonable fi.n confifts in nothing but blafphemy dire6lly point- edl SERMON XVir. 421 jcd againft the Holy Ghoft. In fhort, there is no mention, nor defcription of the unpardonable fin in thefe paflages, and therefore, there is no ground to fuppofe, that the Apoftle is here fpeaking to Jtnners^ and warning them againft the iln of blojphe- my againft the Holy Ghoft; which confifts in afcrib- ing his peculiar operations to the power and agen- cy of Satan. But on the other hand, the Apoftle appears to be fpeaking to faints,, and warning them againft the guilt and danger of final Apnjlafy. This is the fin, which he exprefsly mentions, and which is peculiar Xo faints. Though finners may quench the Spirit, ftifle conviBions, and run to the great- eft excefs in wickednefs ; yet they cannot irrecov- erably fall away, this fide of eternity. ManafTah, Mary Magdalene, and many other loofe and aban- doned finners, have been converted from the er- ror of their ways, and brought to genuine repent- ance. But //"real faints ftiould be guilty of falling away from the faith and praBice of chriftianity, they would fin beyond repentance and pardon. Accordingly the perfons, whom the Apoftle ad- drefles in thefe paflfages, appear to be real faints; for none but fuch ever arrived at thofe high at- tainments, which he exprefsly mentions. It is pe- culiar to faints, " to receive the knowledge of the truth ; to be divinely enlightened ; to tafte of the heavenly gift, to be partakers of the Holy Ghoft; to tafte the good word of God and the powers of the 422 SERMON XVn. the world to come." Perfons of this chara6ler, may be properly warned of the danger of falling away. It is the language of both the Old and New Tef- tament, that if real faints fliould renounce religion, they would be infallibly loft. The Prophet Eze- kiel fays, " When the righteous man turneth away from his righteoufnefs, and committeth iniquity, and doeth according to all the abominations that the wicked man doth, fhall he live ? All his right- eoufnefs that he hath done fhall not be mention- ed : in his trefpafs that he hath trefpaffed, and in the fin that he hath finned, in them (hall he die." Our Lord fays, " If a man abide not in me, he is caft forth as a branch, and is withered : and men gather them, and caft them into the fire, and they are burned." And Paul fays, " I keep under my body,, and bring it into fubjeftion, left by any means, when I have preached to others, I myfelf fhould be a caft-away." It appears from thefe re- prefentations, that if VGdX faints fliould totally apof- tatize from their faith and profefTion, they would never be recovered from their apoftafy, but event- ually perifb. And this is the very fentiment con- tained in the paffages under confideration. But Come may alk, Is not the danger of faints' falling away, inconfiftent with the doQirine of their final perfeverence ? 1 anfwer. No. David was in dan- ger of being flain by Saul, who determined, if pof- liblcfl to take away his life. And he realized his dangerg SERMON XVir. 4% danger, when he faid, "Surely I fhall one day per- ifli by the hand of Saul." And there is no doubt but he would have aftually fallen by tlie hand of Saul, if he had not taken peculiar carfe and pre- caution, to efeape his fubtil ftratagems and vio- lent aflaults. But all the while Saul was purfuing David, and attempting to deftroy him, it was ab- folurely certaifi, that t)avid fhould live, and fuc- €eed him on the throne of Ifrael. For God had anointed David, ta be ruler over his people, and had prorhifed to put the reins of government into his hands. So God has promifed to keep all true faints from aftual apoftafy, and to conduft them fafely to his heavenly kingdom. But though the power and faithfulnefs of God be engaged in their favor; yet they mufl: watch, arid pray, and take heed, left they fall. And upon this principle, the Apoftle folemnly warns them, in the texts under confideration, not againft the unpardonable fin in particular; but againft the fin of final apoftafy, or a total renunciation of chriftianity, 2. If what has been faid is true, then finner* have no ground to imagine, that they have com- mitted the unpardonable fin, becaufe they have inwardly oppofed God, and refifted the ftrivings of the Spirit. No inward exercifes of heart, however ftrong and fenfible and criminal, ever amount to the fin unto death; which is an ex- ternal fin of the tongue. Though finners under the 434^ SERMON xvii. the drivings of the Spirit, do actually feel enmi- ty, againft God, and fenfibly refift conviftionsj yet fo long as they fupprefs their feelings, and nev- er utter theiii in Uafphemy againfl the Holy Ghoft, they do not (in unto death; All finners are totally depraved. They have a carnal mind which is en- mity againfl God, not fubjeft to his law, neither indeed can bei It is their nature, therefore, al- ways to refift the Holy Ghoft, and endeavor to ftifle convi8ions. They hate the light, and are ex- tremely unwilling to come to the light, left their hearts fhould be difcovered, and their deeds re- proved. But under the awakening and convinc- ing influences of the Spirit, they are obliged to come to the light ; and in this fituation, it is as nat- ural for their hearts to rife in direft and violent oppofition to God and divine truth, as for a corrupt fountain to fend forth corrupt ftreams. There are, indeed, no thoughts nor exercifes of heart too malignant, for them to feel, in the clear view of their gnilt and danger. They mzty hate their own exiftence, and wifli to be annihilated. They may hate the divine exiftence, and wifli to dethrone and deftroy the Moft High. But neither thefe, nor any other internal exercifes of the carnal mind, partake of the nature of the unpardonable fin ; which ef- fcntially confifts in biafphemous words, and not in blafphemous thoughts. There is reafon to believe^ that fome perfons, who have felt the moft malignant £xercife5 Sermon xvii. 425 cxercifes of heart, have notwithfianding obtained the pardoning mercy of God. It is certain, how- ever, that feme eminent chriftians in appearances have given this account of themfelves; and there is nothing in Scripture nor reafon, to contradift their account. Though it be extremely criminal to quench the Spirit and ftifle conviftions; yet there is nothing unpardonable in fuch inward ex- ercifes of heart. Thofe finners, therefore, who are confcious of the moft malignant feelings to- wards God and divine obje6ts, have no right to conclude, that they have committed the fin unto death, and put themfelves beyond the reach of diyine mercy. 3. if what has been faid is true, then it is alto- gether criminal for any to defpair of falvation, who have not committed the unpardonable fin. Since God has promifed to pardon all penitent finners, ex- cept hlafphemers againfl the Holy Ghofl, it mufl be altogether criminal in any others, to defpair of for- givenefs, on account of the greatnefs of their guilt. So long as finners remain fecure and flupid, they are too apt to prefuirie upon the mercy of God ; but when they are awakened to attend to their hearts^ and to the nature, number, and aggravations of their fins, they are too prone to defpair of falvation. They appear to themfelves fo vile and guilty, that they indagine a holy and juft God, mujl make thera F r f completely 426 Sermon xvii, completely and eternally miferable. But thefe ip^^ prehenfions are altogether groundlefs and crimin"- al. What if they have caft off fear, and reftrain- ed prav'er ; what if they have ^Valked in the way^ of their hearf, ^rnd in the fight of their eyes ; what if they have faid to God, Depart froiii lis, we de- fire not the knowledge of thy ways ; what if they have hated inftruftron, and defpifed reproof; whali' if they have refifted the Spirit, and rejected the counfel of Gad again!! then:^felves; yea, what if in reality th^y are the very chief of finrters; yet if they nozu heartily repent, and return to God upon hi's own terms, he will freely and abundantly par- don. For he makes no diftin61ion between grea& (inner J and finally in the offers of falvation. He freely pfamifes forgivenefs and acceptance to alt who repeiir, and fubmit to the terms of life. "Come now, and let us reafon together, faith the Lord :' though your fin's be SiS fear let, they" fhall be as white asfnow; though they be red like crimfon, they fliall be as xuocl." The more the guilt of finners has abounded, the more the grace of God can abound in' their forgivenef?. Thofe, who have indulged the mod virulent enmity againft God, and the caufe and friends of Chrift, may, like penitent Paul, obtain mercy. Thofe, \Vho have long abuf- ed the patience of God, and grown gray in their fins, may, like penitent Manaffah, be received at the SERMON XVII. 42; the eleventh hour. The vileft finner, upon re- pentance, may turn the greatnefs of his guilt into ^n argument of mercy, and in the language of Da- vid fay, " Lord, pardon mine iniquity, for it is great" To defpair of falyation, therefore, on ac- count of aggravated guiltj is extremely criminal in ihe moil ill-deferving finners. Their defponden- cy is a reproach both to tjiie mercy and faithful- nefs of God. It is fo far from being an expref- fion of real humility, that, on the pt|ier hand, it is a real juftification of their prefent impenitency and unbelief. Jt is a pra6lical declaration, that they would rather it fhould be owing to pafi, than to prejent ol^ftin.acy, that they are denied divjne mer- cy. But God has ordered it fo in the gofpel, that jiothing h^JLipreJent oppofition to the offers of life, can exclude the nioft unwort\iy and guilty finner from tjie kingdom of heaven. All things are rea- dy on God's part ; and, therefore,^ let finners, in- ftead of murmuring apd defponding, " hope in t^e Lord ; for with the Lord tliere is mercy, and with him is plenteous redemption." ,. 4. If blafphemy againfl the Holy Ghoil. flmll . never be forgiven ; then it ferioufly concerns all finners to beware of conqjmitting this unpardona- ble fin. It appears from what has been faid, that 3t is a fin, which may be committed, at this day, as well as in the primitive days of chriftianity. It confifts 42» SERMON XVIL confifts in afcribing the peculiar operations of the Holy Ghoft, to the power and agency of Sa« tan. And though the miraculous gifts of the Spirit have long fince ceafed ; yet his gracious and fane- tifying infirtiences ftill continue. There have been many remarkable feafons of the outpourings df the Spirit, in thefe latter ages. And fliould fucH a feafon conie again, in this land, when the awak- ening, convincing, converting, and comforting in- fluences of the Spirit, fhould be very common and very powerful ; and fhould any virulently op- pofe this good work of the good Spirit, and know- ingly afcribe it to the pov/er and delufioh of Satan ; there is no reafon to doubt but they would blaf- pheme the Holy Ghoft, and bring upon themfelves unpardonable guilt. It behoves finners, therefore, to keep at the greateft diftance from this fatal fin. Let theni avoid all appearance of it, and (hun eve- ry way of finning, which leads to it, or flands more nearly connefted with it. In particular, let them beware of defpifing religion; of trifling with the nanie of God ; and of profaning his day, his houfe, 1his word and facred ordinances. The tranfitioii is eafy from thefe fins to the fin unto death. Thofe who have habituated themfelves to defpife and profane divine objefts in general, are in peculiar danger of hlafpkeming the Holy Ghoft in particu- lar, whenever they have an opportunity of feeing SERMON XVII. his peculiar and powerful operations upon the hearts of men. Let no finners, therefore, dare to trifle with facred things ; left they fhould be left in awful judgment to themfelves, to fpeak 0 word againft the Holy Ghoft^ which is Deaih with- Qijt reprieve ! SERMON i<:;>:::><>:o<:::::>:;xx?:>-':>::^^ SERMON XVIII. ■■^^--^•x^x>0:>:.'^■■•x>< ' ■ .The true Charadler of good Men delineated. " — ^xxxxxx-:4S>>«^<cn of faints confifts in pofitively evil affec- tionS) SERMON XVIIL 449 tions, and not in the languor, ordefeft of their tru- ly holy and gracious exercifes. Though this may be a juft and fcriptural account of the imperfeftion of faints, yet fince feme very plaufible objections may be made againft it, they Ihall be treated with all the refpeft they deferve. It may be faid, that faints are not confcious of fuck an alternate fucceffion in their good, and' bad exercifes^ as has been reprefented; and, therefore, it is to be prefumed, that their good and bad exercifes are united and blended together. It has been obferved, in this difcoiirfe, that fin and holinefs are diametrically oppofite affe61ionsj and cannot be united in one and the fame volition. And it has been further obferved, that the Scrip- ture reprefents tliem as totally diftinft exercifes of heart. Thefe confiderations afford a much ftrong- er proof, that all holy afFeftions are diftind from all unholy ones, than the mere want of confciouf- nefs of this diftinflion affords to the contrary. We all know, that our thoughts are extreinely rapid in their fucceffion. We cannot afcertain how inany thoughts we have in one hour, nor even in one minute. And our affe^ions or volitions may be as rapid in their fucceffion as our thoughts ; yea, it i% Very evident, that they are too rapid for obfer- vation. For, though we never a6l without a mo* tive ; yet we often a6i: without being able, the next moment after aQion, to tell the motive from which I I i wfe 450 SERMON XVlit we acled. This fhows, thrat the ftrcceffion in otif volitions as well as in our thoughts is fometimes tooi rapid to be diftinftiy remarked. Let it be ad- mitted, thepefore, that laints are not always con- fcious of the alternate fucceffion of holy and un- holy exercifes in their own minds, this will not prove, that there is no fuch fucceffioh. The plain reafon is, the fucceflion is too rapid to be obferv- ed. ■ If any are difpofed to doubt of the force of this anfwer, let them try to diftinguifh the fuccef- lion of their own thoughts and volitions, and it is- prefumed, they will be convinced of its being ut- terly imprafticable. Of courfe, they will be oblig- ed to renounce the obje6lion, arifing from expe- rience, againft the alternate fucceflion of virtuous and finful exercifes, in the minds of true believers,. It may be faid, that according to the tenor of this difcourfe, faints may be fometimes entirely ho- ly, and fometimes entirely finful. But this is ex- tremely abfurd, iDecaufe if it be true, xh^n faints are fometimes^nner5, and juft like the reft of the wick- ed world. This objeftion is more ambiguous than perti- nent. Saint fignifies a holy, and finner a finjult chara6ler. But a fingle volition, or a fingle ex- ternal aftion, ?does not form a charaEer, which is always founded on a courfe of conduft. One man is called induftrious, and another is called idle. But the chara8.er of the induftrious man is found- ed SERMON XVIII. 451 ed on a general habit, and not on a particular in- ftance of induftry ; and the chara6ler of the idle man is founded on a general habit, and not on a par- ticular inftance of idlenefs, Thefe cafes will ap- ply to faints and linners. A faint is one, who hab- itually obeys, though he fometimes difobeys, the divine commands. A finner is one, who habitu- ally difobeys God, and neyer does any thing pleaf- ing in his fight. Though a faint, therefore, may fometimes feel and a6l juft like a finner; yet he deferves not the charaHer of a finner, becaufe he habitually feels and a6ls yery differently from a total enemy to God. An induflrious man may be idle,- and feel and aft juft like ^n idle man, for a few moments or a few hours ; but it would be extremely abfurd to give him the charaEer of an idle man, on account of fuch particular inftances of idlenefs. He has the habit of induftry, and will continue liabitually induftrious, through the courfe of his life. So the faint, wlio is imperfeft, and fometimes feels and aQs like a (inner, will continue habitually holy and obedient to the end of his days. Now, the Scripture charafterizes faints and ^nners, upon the ground of their habitual feel- ings and conduct ; and, therefore, faints do not forfeit their character hy their moral imperfec- tion, though it confifts in feeling and afting fome- times like finners. It is probable, the divine con- ^itution does not admit of any long interval be- tween ^52 SERMON XVIII. tween one holy exercife and another, in the hearts of faints. Perhaps, they feldom negleB: any duty, or commit any tranTgreflion, without having Tome holy exercifes, which condemn and oppofe their linful feelings and conduS. It is to be prefum* ed, that they never live months, npr weeks, nor days, deflitute of right affeftions. And very oftenj their holy and unholy exercifes are as nearly co- exiftent as they can be. But though there may be fome moments or hours, in which they are totally finful, as well as fome in which they are entirely holy; yet fuch finful feafons do not in the leaft militate againft their chriftian charafter, but only exhibit painful evidence, that they are really in a ilate of moral imperfe6lion. It may be faid, that if faints are fometimes total- ly dejlititte of gracious affeBion^ then they aBuallyJall from grace ; which is contrary to the general ten- or of Scripture. We have, indeed, fufficient evidence in the word of God, that all true believers, who have been regenerated and juftified, fhall receive the end of their faith, even the falvatipn of their fouls. But this may be true, though the imperfeftion of faints confifts in pofitively evil exercifes, which for the time exclude holy afFcOions. It is the conftitution of God, that where he has given one holy exercife, he will give another, and another, until the fubje6l of grz^ce is ripened for heaven. Bui SERMON XVIII. 453 But God has no where promifed, that fuch gra- cious exercifes in the heart of the true believer Jhall never be interrupted by finful ones. It is, therefore, no more inconfiftent with the certainty of the final falvaiion of faints, that their exercifes of grace are fometimes interrupted^ than that they are fometimes low and languid. God can as eafily renew a train of holy exercifes, after it has been interrupted, as he can revive or Jirengthen a train of low and languifhing affeftions. The truth i^ the final falvation of all true believers depends upon God's v^orking in them both to will and to do of his good pleafure ; and therefore their falvation is abfolutely certain, whether he ccnjianily produces holy afFedions in their hearts, or whether he fome- times rvithdra^'S his gracious influences from them. It is fufficient for them to be affured, that "He who has begun a good work in them will perform it until the day of jefus Chrift." But it may be ftill further faid, that all true be- lievers have a principle of grace, which was im- planted in regeneration, and which will not admit of their being totally deftitute of holinefs, for a fin- gle moment. In anfwer to this objeflion, it feems neceffary to examine ihe principal palTages of Scripture, up- on which it is founded. Thefe are fuch as the fol- lowing. " A neiv heart alfo will 1 give you, and a new fpirit will I put within you : and I will take away 4Si SERMON XVIIL &way the Jlony heart out of your flefh, and I will give you an heart of fltjli. That which is born of jhe Spirit h Jpirit. Whofoeyer is born of God doth not coramii ftn; for his feed remaineth in him : and he camot fmt becaufe he is born of pod. If any man be in Chrifl he is a ntw creature : old things are pajfcd away ; behold, all things are be- come new. A good man. put of the good treffure of the heart bringeth forth good things". Here it is natural to remark? in the firft place, that thefe Jexts cannot mean, that a principle of holinefs is implanted in the mind in regeneration. For holinefs is loye, and loye requires no other principles, than thofe of moral agency, which are common to all moral agents. A finner has no need of a neru natural principle, in order to exer- cife holy afFeftions ; nor is any. fuch principle re- quired. All that the divine law requires of any man is the exercife of true loye, or univerfal be^. nevolence. This has been fliown in a former dif- courfe.^ If thefe texts, therefore, do not prove, that faints have a gracious principle, then they do not prove, that they are always in the aftual pof- feffion and exercife of grace. The next remark is, that the pafTages under con- {ideration prove too much, and of confequenccj prove nothing to the purpofe, for which they are i^rqught. They prove, if taken literally, that when the * Pn were ^p^nly J,n/ul, yet this could afford no ground for the fame affe^lion to oppofe itfelf. But if the leading fentiment in this difcourfe be true, that faints have fome per-^ JeHly. holy and fonie totally Jinjul, affe6lions ; then there appears to be a fufficient ground for a fpir- itual conflift in their hearts? as long as they re- main imperfe^ly fan6lified. Hence the Apoftle Paul, who treats more large- ly upon the chriftian warfare than any other infpir- ed Writer, reprefenis it as a inutual oppofition bet\\'een holy and unholy affe^ions. He fpends a great part of the chapter which contains the text, in defcribing the fpiritual conflift, which he had felt inhis own breaft. The defcription follows : ^* For we know that the law is fpiritual," it requires nothing but holy and fpiritual affe6lions, " but I am carnali fold under Jin. For that which / do^ I al- low not ; for what / would, that do I not j but what / ha:te, that do I, If then I dp that I would not, I confent unto the law that it is good." So far a^ I am in the exercife of grace, I always fee and approve the goodne fs of the law. 't Now then, it is no more / that do it, but j'^n that dwelleth in me."' Whenever! do any thing which is finful, I a6l con- trary to thofe holy affeftions, which form my chrif'- SERMON XIX. 469 tjan chara6ler. " For I know that in me, that is, in my flefh, dwelleth no good thing." I know that when the train of holy exercifes is interrupt- ed, then my afFeclions are altogether finful. "For to will is prefent with me ; but how to perform that which is good, I find not." While the train of holy exercifes continues, I defire, I refolve, I determine to do nothing but what is right. But I often find this train of holy exercifes is broken, and then I feel averfe from thofe duties, which I fmcerely intended to perform. " For the good that I would, I do not; but the evil which / would Tiot, that do I, Now if I do that / would not, it is no more / that do it, hut Jin that dwelleth in me." Jf I always do right, while grace is in extrcife, then when I do wrong, it muft be wholly afcribed to my totally finful feelings, which, in my happy mo- ments, I always abhor and rejijl. " I find then a law, that when I would do good, evil is prefent with me." Though I refolve to do good in fome future period, yet when that period arrives, evil is prefent with me, and 1 negle£l that which I had previoufly intended to do. " For I delight in the law of God after the inward man." It is my hab- itual* difpofition to approve and love every di- vine- * Since habit always refers to fome mental or bodily exer- cifes, and not to principles of aclion, there is a propriety in calling a train of gJacicus exercifes habitual-, whether they prigiaate from a prindpU of grace, or noc 470 SERMON" XIX. vine precept. " But I fee another law in my mem- bers warring againft the law of my mind, and bringr ing me into captivity to the law of fin which is in my members. O wretched man that I am ! who fhal) deliver me from the body of this death ?" My fmful affections I call the law of fin, and my holy affeBions I call the law of my mind. Thefe two oppofite kinds of affe6lion are at variance with each other, and when my finfal affeftions prevail, I feel myfelf a captive, in bondage under fin. I know I am afting againft the law of my mind, my inward man, my former defires and refolutions; but I find by painful experience, that none but God can break the voluntary cords of mine ini- quity, and deliver me from the love and domin- ion of thofe fins, which eafily befet me. O wretch- ed man that I am, to be always expofed to the power and guilt of moral corruptions ! Such a con- fli6l between nature and grace the Apoftle ex- perienced in his own breaft 3 and fuch a confli6l he reprefents as common to all chriftians ; for he fays to believers in general, "The flefli lufteth againft the fpirit, and the fpirit againft the flefti : and thcfe are contrary the one to the other : fp that ye cannot do the things that ye would." If this be a juft defcription of the mutual op- pofition between perfeBly holy and totally finful affeftionsin the hearts of fiiints, then it may prop- erly be called a Warfare. For it obliges them to be SERMON XIX. 4ji be always on their guard, and to keep their hearts with all diligence, in order to repel the afTaults and intrufion of finful motions and affeftions. While they are in the exercife of grace, they habitually dread the approaching eftemy, and watch his appear- ances,- left they fhould be taken by furprize. Such watching and guarding is eflential to the chrirtian warfare, in which viftory confifts in keeping the ground. As foon as finful afFedions take place in the hearts of ehriftians, they are aQually conquer- ed. Indeed, that train of afFeftions, whether good or bad, which exifts in their hearts, is the conquer- or, for the tirae being. If good and bad afFedions could both exift in the mind at the fame inflant, and oppofe each other ever fo powerfully, it does not appear, that either could ever gain the afcend- ency. But if fin and holinefs cannot exift at thd fame inftant in the fame mind, then either the one or the other muft gain the victory, by taking pof- feffion of the ground. The only way, therefore, in which believers can keep out of fpiritual bond- age, is to keep themfelves in the love of God. But fince they are dependent upon a divine in- fluence to do this, and fince that influence may be withdrawn, they are always in danger of being furprized into fin. This renders the chriftian war- fare extremely painful and extremely dangerous. Saints are foldierS for life, and nothing but death can difchargc them from their fpiritual warfare. iNf EREKCE 47Si SERMON Xllt. Inference yii. If the imperfeftion of true believers beotving td the inconjiancy of their gracious exercifes ; then they arc able to attain di full affurantt of their good ef- tate, notwiihftanding all their reftiaining corrup- tions. Thev are required td ijiake their calling and eleftion fure. It is their duty to know the true ftate of their rftinds. They ought to be thank- ful to God for his fpecial grace, and perform all the peculiar duties^ which he has enjoined upon his children. But ntiany feem to think it is out of their power to attain affurance, and plead the de- ceitfulnefs and corruption of their hearts, as an cxcufe for not knowing whether they are really the friends or enemies of God. And did moral im- perfection tonfift in the mere weaknefs of holy af- feftions, or in their being mixed with moral impuri- ty, it feeras as though weak chrijiians^ at leaft, could not determine their own true character. For, there is no rule in the word of God, by which they can afcertain the point, whether their holy e^cercifes are fufficiently Jlrong and vigorous^ to denominate them real faints. But if moral impcrfeftion con- filis in the incovjlancy of perfe6lly holy afFeSions, then they may certainly determine, that they are the fubjefts of fpecial grace. For, every holy af- feflion they have, is totally diftin6l from every fin- ful afFeSlion, and affords an infallible evidence of a rev- I 5 E R M O N XIX. 473 k renovation of -heart. Whoever has true love, or true repentance, or true faiih, or true fubmif- iion, is born again, and has the witnefs ^vithin himfelf, that he is a true child of God. Though thefe affections may be interrupted by contrary exercifes, yet they ftill remain an infallible evi- dence of a faving change. And, as this evidence exifts in every real faint, fo every rejil faint may difcover it. For, fince perfecily holy exercifes are entirely diftind from perfeftly finful exercilesj and fince thefe two kinds of affection are diamet- rically oppofite in their nature ; the confcience is able to diflinguifh the lea/l hcly affcclion from ai^iy finful exercife. Hence the weakeft chriftian may difcover that infallible e\'idence of grace, which actually exifts iti his own heart, and which may give him affurance of his gracious flate. Though he may feel and lament great moral corruption, and though his finful exercifes may very often in- terrupt his holy affedions ; yet ftill he may dif- cover that train of holy exercifes, which is an in- fallible evidence of a renovation of heart. This is the way in which good men in all ages have attained affurance. Paul fpake the language of affurance, when he fmcerely declared, " I de- light in the law of God after the inward man." This was as much as to fay, though I often fall fhort of my duty, though I am often in bondage, fold under fin. and though I am prone to break my M M m bcli 474 SERMON XlX. beft refolations } yet I know, that I fometiines loye the law of God, and that I fometrmes heart- ily delight to do his will. And thefe exercifes af- ford me full afTurance, that I am a true penitent and found believer. Peter offended grievoufly, and dilcovered great corruption of heart; but yet when the train of holy exercifes was renewed, he could appeal to Chrift and fay, " Lord, thou know- eft; all things; thou knoweft that I love thee." Job was fully aflured of his good eftate, while his friends^ accufed him of hypocrify. He knew that he loved God for what he was in himfelf, becaufe he could heartily blefs him f^r his frowns as well as for his fmiles. . Nor did his curfing the day of his birth deftroy his affurance; for this could not invalidate the evidence in his favor, arifing from the perfe6l- ]y holy afFe6HonSj which he had often been con- fcious of feeling and expreffing. If we now look into the New Teftaraent, we fliall there find, that the primitive chriftians attained to full affurance, by a confcioufnefs of having pure and holy affeBions. The Apoftle John dwells largely upon this fubjeft in his firft Epiftle. In the third chapter he fays, '• Hereby do we know that we know him, if toe hep his commandments '' Again he fays, '• We know that we have paffed from death unto life ; becaufe toe hve the brethren" He goes on and fays, " My little children, let us not Icve in word, neither in tongue ; but indeed and in truih. And hereby we knoio that wc are of the truth, and SERMON XIX. 475 and fhall ajfure our hearts before him. Beloved, if our heart condemn us not, then have we con- fidence toward God. And hereby we knorv that he abideth ia us, by the fpirit which he hath given us." He purfues the fubjeft further and aiXerts, " If we love one another, God dwelleth in us, and his love is perfe6led in us. Hereby we know that we dwell in him, and he in us, becaufe he hath given us of his fpirit. God is love ; and he that dwelleth in love, dwelleth in God, and God in hjm." To give an emphafis to thefe declarations, the Apoftle ex- prefsly fays, that he wrote this Epiflle on purpofe to teach chriftians how to attain affurance of their title to heaven. " Thefe things have I written un- jo you that believe on the name of the Son of God, tf^at ye may know that ye have eternal life." Thus it appears, that it is the reality of holy af- feftions, and not the confancy of them, which af- fords true believers an infallible evidence of their being born of Go,d. ^ Whenever they difcover truly benevolent exei:ci(es, they difcover certain evidence of a charge of heart. For holinefs in every degree of it is the fruit of the Spirit. And this evidence cannot be invalidated by moral im- perfe6lionj becaufe it is agreeable to the character of faints in this life, that they fliould have the re- mains of moral corruption, or that their holy exer- cifes ftiould be fometimes interrupted by pofitive- ]y finful aflFe6Uons. Though a fingle, folitary ho- 47^ SERMON XiX, \y exercife might be more eafily overlooked, yet 2iJucceJfio7i of holy exercifes may be readily and clear- ly difcerncd. Hence 3. fuccejjion of holy exercifes, which always take place in every regenerate per- fon, may afFord every real faint full affurance of his good eftate. Let all profeffors of religion, and efpecially thofe that are in doubt of their (inceri- ty, follow the Apoftle's dire6lion. " Examine yourfelves, whether ye be in the faith ; prove yonr own felvcs, how that Chrift is in you," that is, his fpirit, «« except ye be reprobates," Inference vm. Since the imperfeclion of faints confifts in the inconjlancy of their holy affeflions, they need to be much in prayer for divine influence and afliftance. They find, that their hearts are extremely deceit- ful and prone to go aftray. They find, that all the obje6ls around them are apt to divert their attention and their afFe8ions from heavenly and divine things. They f^nd, that after they have had the nearefl; approaches to God, and the mofl inti- mate communion with him, their hearts are bent upon backflidingi and ready to purfue every ob- je6l of vanity. They are weak, dependent, incon- ftant, inconfiftent creatures. They perpetually need divine influence^ to keep their hearts, to irsa^ntain uniformity of affe6lions, and to give them that peace of mind, which the %vorId cannot g|yc. SERMON XIX. 47jr give. In this view, Seneca, a heathen philofopher, vas very fenfible of the importance of prayer. «? APkj fays he, at the hand of God di good mind ; and firft of all pray unto him for the health of thy ffirit ; and next for the Health of thy body." When the blood is either accelerated or retarded in its motion, or when the bones are either broken or diflocated, the body js unfitted for every duty and enjoyment. But a difordered mind i& much more intolerable, than a difordered body. A man lyiay fuftain his infirmity, but a wounded fpirit who can bear ? When the afFeftions are interrupted, and thrown into tumult and convulfion, faints arc linfitted for thinking, reading, praying, or the per- forming of any other duty. They are expofed to ev^ry temptation from v.ithin and from without. They can enjoy no peace nor fatisfa6lion, until their affe£tions are reQified, and their fouls return unto God, their only proper reft. Their moral imperfe6tion, therefore, arifing from the inconllan- cy of their holy cxercifes, perpetually calls upon them to call upon God, for either preventing, or preferving, or reftoring mercy. It was a realifing fenfe of the inconftancy and deceitfulnefs of their own hearts, which led the antient faints to give themfelves unto prayer for divine inftruftion, guidance, and influence. This appears from the peculiar modes of expreffion^ which they ufed in theif- addfeffes to God. David prays in a ftrain very lingular 178 SERMON XIK> fingular and ftriking. "Who can underftand his errors ? cleanfe thou me from fecret faults. Keep hack thy fervant alfo from prefumptuous fins, let them not have dominion over me; then fliall I be upright, and I fhall be innocent from the great tranrgreiTion. Let the words of my mouth, and the 7neditation of my heart be acceptable in thy fight, O Lord, my ftrength, and my redeemer. Create in me a clean heart, O God ; and reneiv a right fpirit within me. Caft me not away from thy prefence ; and take not thy Holy Spirit from me. Rejlore unto me the joy of thy falvation ; and itp^ hold me with thy free fpirit. Incline my heart unto thy teftimonies, and not unto ccvctoufnefs. Turn away mine eyes from beholding vanity. Order my fteps in thy word : and ht not iniquity have dominion ouer me. Incline not my heart to any evil thing, to praBifc wicked works with men that work Iniquity." In moft of thefe places, David is to be confidered as fpeaking the general language of the Old Tefta- inent church; which language is exa6lly agreeable to that daily petition, which Chrifc taught his dif- ciples. " Leadus not into temptation, but deliver ui from evil." Though an hypocrite will not always call upon God; yet every fincere chriftian, who realizes the inconftancy and deceitfulnefs of his own heart, will feel the propriety and neceffity of complying with that divine precept, '■^ pray without ceafin^.'' Inference SERMON XIX. 479 Inference ix. if the imperfection of faints confifts in the inco^i- flancy of their holy exercifes ; then they are, not- withftanding their imperfedion, cjfmtially different from Tinners. The prefent imperfeftion of faints has led fome very ingenious men to imagine, that the comparative difference between faints and firi- ners is extremely fmal! ; and that they will not be treated fo very differently in a future (late, as is generally fuppofed. This is the opinion of Mr, Paley, a v^ry ingenious and perfpicuous writer. He cannot admit, that the loweft faint will be per- feBly bleffcd; while the beft finner will be perfect- ly milerable, in a future and eternal ftate. He has conjeftured, therefore, that there will be but very little difference between the future and eter- nal condition o^ iht loweft faint, and that of the" moft moral and amiable finner. But if the impef- feClion of faints in this life entirely confifts in the mconjlancy of their holy exercifes ; then their mor- al character is cjfeniially different from the moral character of finners. They \\2iWtfome perfcBly holy and benevolent affeBions, of which all finners are totally dcjlitiite. They need nothing but conftancy in their gracious exercifes, in order to render them as perfect as Gabriel, or even as their Father who is in heaven. There is, therefore, not merely a graduate but an ejfmtial difference between the faint, 48o SERMON XIX; faint, who has but one fpark of faving grace, and the beft finner on earth, who has nothing but felf- ifh and (inful affe6tions. Upon this ground, the infpired Writers diftinguifli gracious and gracelefs perfons, by the mod oppofiie appellations; fuch as the godly and ungodly, the holy and unholy, the righteous and unrighteous, the friends and the enemies of God,. But Chrift fets the ejential difference between faints and finnsrs in the moft plain and intelligible light. He brings the matter to a point, and decides it in the raoft unequivocal terms. For he abfolutely declares, " He that is not with me is ogainji me ; and he that gather eth not with me, fcattereth abroad." And again) " He that is not againjl us is on our part. For whofoever ftiail give you a cup of water to drink in my name, becaufe ye belong to Chrift, Verily I fay unto you, hejliall not lofe his reward^^ This decihon of the fupreme and final Judge, puts it beyond doubt that there is an ejfential difference between every faint and every finner; and that every faint will be finally and eternally rewarded^ while every finally impenitent finner will be final- ly and eternally puni/Jied, Inference x. Since all faints are imperfect in this life, the world ought not to fcruple their fincerily, on ac- count of their inconjiancy. Many are ready to call in queftion the fincerity of faintS; becaufe they S E R M^O N XiX. 481 they are not conftant and uniform in fulfilling their own engagements, and in obeying the divine commands. But if they are imperfeft, it is to be expected, that they will manifeft the inconflancy of their right aflPe6tions, and difcover fome wrong feelings towards God, and their fellow men. This has always been the cafe, with refpeft to the befl faints, whofe charafters are recorded in Scripture. They were not conftant and uniform in their obe- dience to God, but fometimes felt and a6led like finners. The fame thing is ftill to be expe6ted of thofe, who are now the real, but inconjlant friends of God. Though they are inconftant, yet they are fincere j though they have fome perfe6lly wrong, yet they have fome perfeftly right affec- tions. They really love and obey God, though they fall far fhort of that perfe6i;ion in holinefs, which they ought to have now, and which they will moft certainly attain hereafter. It is, therefore, no lefs unreafonable, than dangerous, for finners « to eat up the fins of God's people," and build their hopes, as well as form their excufes, upon the crim- inal defefts and imperfections of the excellent of the earth. Inference xi. Since all faints are imperfeB in the prefent ftate, they have abundant reafon for humiliation and N N n felf^ 48^ SERMON XIX. felf-abafement. ITrey have been extremely inc6ft-i Itant, inconfiftenj;, and crrminal in their views and feelings. Though they have had fome right af- fcftions and frncere defires to glorify God; yet they have been as unftaWe as water, in their good' purpofes, refolutions, and defigns. Their im- perFe6lion3 have attended them every day and ev- ery where, in all their fecular employn>ents, and religious duties. How many worldly affedions have crept into their hearts, whrle they have been neccffarily engaged in worldly concerns? How much have they been conformed to the manners and fpirit of the world, while they have been cal- led to mix and converfe with the men of the world ? How often have their remaii;ing corruptions dif- lurbed their thoughts and afFe6lions, in the devo- tions of the clofet, of the family, and of the houfc of God? Could the contrariety and incohfifteri- cy of their' feelings and conduft be painted to their own view, as they have aSlually appeared to the Searchfer of hearts, they would blufh and be a- fliamed not only of their hours of labor and amufe- ment, but of their more folemn fcafons of retire- ment, meditation, and prayer. Their fins are not only great and numerous, but exceedingly aggra- vated. They have broken the moft facred and folemn obligations, and greatly injured thofe, whom they ought to have treated with a peculiar affcftion and regard. Such criminal imperfec- tions- SERMON XIX. 483 >^ons call for deep humiliation and felf-abafement. They ought to loath aud abhor themfclves, when they refleft how much they have offended God, how much they have wounded Chrift in the houfe of his friendsj how much they have refifted and grieved the Holy Spirit, how much they have weakened the hands and difcouraged the hearts of their fellow-chriftians, and how much they have robbed themfelves of the moft folid peace and felf-enjoyment. They ought to walk humbly and foftly' before God every day. They ought to jkeep their hearts with all diligence, and guard againft the aflauhs of Satan and the fnares of the world. They ought to grow in grace, and, for- getting thofe things which are behind, and reach- ing forth unto thofe things which are before, to prefs toward the mark of fmlefs perfedion. SERMON SERMON XX. The proper Defign and Ener- gy of Prayer. " ' x>o^■•xxx^«<5>'<5'°■<■'-<^<:^^^ Genesis xxxii. 28. For as a prince hajl thou poxjoer with God and rvith meiii and hajl prevailed. X HOUGH all chriftians agree in main- taining the duty of prayer ; yet many find a difficul- ty in reconciling- this duty with the divine char- .a£ler. They fuppofe God is perfe6lly good, infi- nitely wife, and abfolutely immutable in all his pur- pofes; and upon this ground, they cannot eafily conceive what influence prayer can have, either to procure his favors, or to avert his frowns. It is the defign of the enfuing difcourfe, therefore, to remove this difficulty, hy pointing out the nature and tendency of prayer. And the words I have read, taken in their proper connexion, diredly lead us to the confideration of this ferious and pra61ical fubje6l. 4^6 SERMON XX. As Jacob was returning from Padan-Aram tohi§ native country, he fent meflengers to his brother Efau, to acquaint him with his intended vifit, and to conciliate his favor. But the meflengers brought back information, that his brother was on his way to meet him, with four hundred men. This news was extremely alarming to Jacob, who knew his brother's refentment, and his own weaknef^. Jn this critical fituation, he a8;ed the part of a pious and prudent man. He firft attempted to appeafe his brother's wrath, by a noble and princely pref- ent. But left this precaution fhould fail of fuccefs, he ordered his fervants to conduQ his family and flocks over the brook Jabbok, whilft he himfelf remained alone, to fupplicate the divine favor and prote8ion. At this fcafon of folitude and devo- tion, he wreflled with God and prevailed. The account is extremely folemn and inftruftive. "And Jacob was left alone : and there wreflled a man with him until the breaking of the day. And when he faw that he prevailed not againft hjm, he touched the hollow of his thigh : and the hollow of Jacob's thigh was out of joint, as he wreflled with him. And he faid, Let me go, for the day breaketh : and he faid, / ivUl not lei thee go, except thou hlefs me. And he faid unto him. What is thy name ? And he faid, Jacob. And he faid. Thy name fhall be called no more Jacob, but Ifrael : for as a prince hajl thou poxuer with God and with mep, and S E R 1^ O N XX. 4tf dndhajl prevailed. And Jacob called the name of the place Peniel : for I have feen God face to face j and my life is prefeved." Here it is very evident, that Jacob wreftled with a Divine Perfon : and that his xvreflling prrncrpally or wholly confifted, in pleading and erying for mercy. So we find it reprefented by the prophet Hofea. " Yea, he had power over the angcl^ and prevailed : he wept, and made fiipplication unto him." The fincerity, fer- vency, and rmportunity of his prayers, moved God to hear and anfwer his requefts. Both the letter and fpirit of the text fugged this general obferva- tjon : That it is the defign of prayer to move God fo heftow mercy. This will appear, if we confider, 4.. That prayer properly and eflentially confifts in pleading. Though it may be divided into diftinft parts or branches ;• yet all thefe ultimately unite and centre in fupplication. In adoration, confef- iron, petition, and thankfgiving, we ultimately plead for divine mercy. When we petition our fellow irten, we ahvays mean to move them to grant our requefts. And in order to prevail, it is common to make ufe of various modes of fupplication or pleading. This is the method, which a penitent child would take, to obtain the forfeited favor of his father. He would acknowledge the reftitude of his father's government i he would confefs the injury 4g^ S £ R M O N . X5c. injury be had done to his father's charaQer -, he would thank him for his paft favors J and pathet- ically plead for his forgiving love. He would nat- urally employ all thefe modes of addrefs, in order- to move his father to pardon his faults. So when we praife God for his perfeftions, thank him for his mercies, confefs oiir trefpaffes againft him, and prefent our petitions to him, we do all this with an ultimate aim to move his heart, and obtain the blef- fmos we implore. Indeed, we never fupplicate any being, without an ultimate intention of pre- vailing upon iiitn, to do or grant what we defire. And any addrefs, which does not exprefs or imply a defign of moving the perfon addreffed, cannot deferve the name of petition Or prayer. So far, therefore, as prayer fignifies " the offering up of oar defires to God for things agreeable to bis will," juft fo far it neceffarily implies our defign and defire of moving God to bellow the favors we requeft. There are no two words in our lan- guage more nearly fynonymous, than praying and pleading. And fince praying always implies plead- lnand behold, it is a ftiff-neckcd people : Let me alcne^ that I may deftroy them from under heaven : and I will make of thee a nation mightier and greater than they. So I turned and came down from the mount — And I fell down before the Lord : as at the firft, forty days and forty nights: I did neither eat bread nor drink water, becaufe of all your fins which ye finned, in doing wickedly in the fight of the Lord, to provoke him to anger. For I was afraid of the anger and hot difpleafure where- with the Lord was wroth againft you to deftroy you. But the Lord hearkened unto me at that time alfo" It is here plainly intimated, that the prayers of Mofes once and again moved God to beftow great and undeferved favors. The prayer of Jofhua moved God, to ftop the courfe of nature and caufe the fun and moon to ftand ftill, while he com- pleted his vi6tory over the enemies of Ifra^l. The prayers of Job moved God to forgive the folly and prefumption of his three friends, who had re- proached both him and his Maker. David pre- vailed upon God, by his humble and fervent pray- er, to countermand the angel, who ftood with a drawn fword over Jerufalem, to deftroy it. Sam- uel often interceded and prevailed with God, to fpare and blefs his rebellious people. Though Elijah was an imperfeftly righteous man, yet his effeftual 494 SERMON XX. effeQual fervent prayers availed much, to bring an(| to remove, divine judgments. The Apoftle gives this account of the man, and of his prayers. " Ell- as was a man of like paflions as we are, and he prayed earneftly that it might not rain : and it ramqd not on the earth by the fpace of three years and fix months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." It was the well knov/n influence of Eli- jah's prayers, in moving God to fmile or frown up- on his people, that extorted the fignificant and pathetic exclamation of Elifha, when he faw him glorioully afcending to heaven. " My father, my father, the chariot of Ifrael, and the horfemen thereof." We have another inftance of the pre^ vailing influence of prayer, in the condu6l of the primitive chriftians. While Peter was in prifon, the church prayed inceffantly for him, and at length prevailed. For in anfwer to their prayers, God miraculoufly loofed his bands, and fet hira at liber-^ ty. Thefe efle6ts of prayer, in connexion with the other conflderations, which have been fuggeft* ed, afl^brd fufficient evidence, that it is the dGfign of prayer to move God to beftow favors. But now fome may be ready to afls:, how can this be ? how can prayer have the ieaft influence to move the heart of God, who is of one mind, and with whom there is no variablencfs, nor fliadow of lurnjng ? Here SERMON XX. 495 Here we ought to confider, in the fiift placej that the prayers of good men are proper reafons^ why an infinitely wife and good Being fliould grant their requeftsv The Entreaties and tears of Jo- feph were proper reafons, why his brethren fhoulct' have fpared hfm from the pit ; and they were fi- nally conftrained t6 acknowledge the force of thofe reafons. " They faid one to another. We are verily guilty concerning our brother, in that we faw the angiiifh of his foul, when he befought us; and we would not hear." The cries of the poor and needy are proper rCafons, why we (hould grant them relief. And the ardent defires of a dutiful child are proper reafons, why the parent fhould gratify his feelings. So, the fincere and humble prayers of the upright are proper reafons, why the great Parent of all (hould fhew them favor. Hence fays the Pfalmift, " Like as a father pitieth his children,- fo the Lord pitieth them that fear him." When a faint (incerely offers up his defires to God for a certain favor, God views his prayer as a reafon, why he fliould grant his requefl. And when a number of faints unite in praying for any public blefling, God views their united petitions as fo many reafons, why he fhould grant it. It is true, indeed, God does not always anfwer the pray- ers of his friends, becaufe he often fees flronger reafons for denying, than for granting their re- quefls. His perfeQ; benevolence is under the di- ;re6lion 496 S E R M O N XX. reftion of his unerring wifdom, which always leads him to acl according to the higheft reafon* So far, therefore, as the prayers of his people are confident with the general good, juft fo far they •^.Are always a powerful and prevailing reafon, for the beftowing of divine favors. We ought to confider, in the next place, that though God formed all his purpofes from eternity; yet he formed them in the view of all the pious petitions, which fhould ever be prefented to him, and gave them all the weight that they deferved, in fixing his detenninations. In determining to forgive the idolatry of Ifrael, he had refpe8; to the requefl of Mofes. In determining to caufe the fun and moon to (land ftill, he had refpeQ to the petition of Jofliua. In determining to releafe Pe- ter from prifon, he had refped to the prcffing im- portunity of the church. Indeed, all his purpofes, which relate to the hciio\'nneni o^ folicitcd favors^ were formed under the weight and influence of ihofe prayers, which he intended to anfwer. He adapted preventing, prelerving, delivering mercies to the prayers of his people, and fixed a connexion between their prayers, and his fpecial interpofitions. This leads us, in the laft place, to confider pi- ous prayers as the proper means of bringing about the events with which they are connefted in the divine purpofe. Though God is able to work- without means, yet he has been pleafed to adopt means SERMON XX. 497 means into his plan of operation. And according to this mode of operation, means are abfolutel/ nccefTary in order to accomplifli the defigns of God. As he defigned to fave Noah and his fami- ly, by the inftrumentality of the ark ; fo it was abfolutely necelTary that the ark fliould be built. As he defigned to deliver Ifrael by the hand of Aiofes ; fo it was abfolutely neceffary, that Mofes fhould be preferved by the daughter of Pharaoh. And as he defigned to fave Paul from, fliipwreck by the exertion of the failors ; fo it was abfolutely neceffary that the failojfs Ihould abide in the (hip. In the fame manner, the prayers of faints aire the neceffary means of procuring thofe favors, or of bringing about thofe events, which God has con- nected with their petitions. This will appear from a fingle confideration. If prayers did not really operate as means, in procuring divine favors; then it would be as proper to pray for divine bleffings after they are granted, as before. But this we all know to be abfurd, Suppofe a good man hears that his friend at a diftance is dangeroufly fick, it is certainly proper that he fhould pray for his life. But fuppofing he is credibly informed, a few weeks after, that his friend is entirely feftored to health ; it is certainly improper that he fhould continue to pray for the removal of his ficknefs. The reafou is, while his friend was fick, his prayers might be ihe means of procuring his recovery ; but after that P p p event 498 S E R M (3 N XX. event had adually taken place, his prayers could ho longer operate ^35 means of bringing it to pafs. Hence it appears, that the immutability of the di- vine purpofes, inftead of deftroying, aftually ef- tabliflies the neceflity and prevalence of prayer. The more indifTolubly God has fixed the connec- tion between our praying and his hearrng, the more we are bound and encouraged to pray. Af- ter God had promifed his people in Babylon, that he would reftore them to their former profperity, he exprefsly faid, '^ I will yet for this be inquired of by the houfe of Ifrael, to do it for them." But ■who can imagine, that God^s proraife to blefs his people in anfwer to prayer, mould deftroy the pro- priety or the energy of their prayers for promifed blelTings ? IMPROVEMENT. 1. If it be the defign of prayer to move Gocf to beftow temporal and fpiritual favors; then there is a propriety in praying yor others as well sls for mr/elves. We find interceffion to be much incul- cated in the word of God. The Pfalmift calls up- on faints to " pray for the peace of Jerufalem ;'* that is, for the general profperity of the church, Paul reprefents interceflion as the firll and princi- pal branch of prayer. *' I exhort therefore that firftof all, fupplications, prayers, interceffions, and giving of thanks be made" for all men," And James S E R M O N XX. 499 James enjoins the duty of interceffion.upon every chriftian. " Cpnfefs your faults one to anothea', and pray one for a^nothcr." Thofe, \^'ho pofTels univerfal benevolence, find a peculiar pleafure in praying for otjiers. And it appears from Scrip- ture, that the moft eminent faints have always been the moft remarkable intercefibrs at the throne of divine grace. But were it not the defign of pray- er to move God to fliev; mercy, there would be no propriety nor importance in praying for any but ourfelyes. If, as many pious divines have taught, the only purpofe of prayer is to prepare ourfelves to receive or to be denied divine favors, then there feems to be no ground or reafon to pray for the temporal ar fpiritual good of our fellow men. Our prayers can have nyo tendency to prepare them for either the fmiles or frowns of heaven. If we pray for their outward profpeiity ; this can have no -tendency to prepare them for the reception of ex- ternal bleffings. if we pray for their deliverance from outward evils | this can have no tendency to prepare them for the removal of affllBions. If we pray for their right improvement of divine favors or divine judgments ; this can have no tendency to infpire their hearts with either gratitude or fubmif- fion. Indeed, our prayers for others can anfwer no other purpofe, than that of moving the Deity to do them good. Take away this defign of inter- ceffionj and it ceafes to have any meaning, and to anfwer 500 SERMON XX. anfv/er any valuable end. But if, as we have fhown, it "be the proper defign of prayer to move the De- ify to beftow favors; then the effeQual fervent prayers of the righteous may have a powerful ten- dency to draw down divine bleffings upon others, as well as upon themfelves. Upon this ground, interceffion appears to be as proper and important, as an^y other branch of prayer. 2. We are led to conclude, from what has been faid upon this fubjeft, that we have as fair an op- portunity of obtaining divine favors, as if God \vere to forrn his determinations, at the time we prefcnt pur petitions. Many imagine, that it is z great difcouragement to prayer, that God has determined from all eternity, what he will grant and what he will deny to the children of men. But it appears from what has been faid, that ouc- prayers may have all the inflqence now, in pro- curing divine favors, that they could have, if GocJ were now to form his purpofes refpe6ling us. For he aftually formed his etprnal purpofes in the full view of all our prayers, and gave thern all the weight they deferyed- It is as flriclly true, there- fore, that our prayers move him to grant us fa- vors, as if he determined to grant them, at the time of pur praying. Hence. v;e have as fair ari opportunity of prevailing upon the Deity to grant us any particular fiuu^e bleffings, as if we knew he had SERMON XX. 001 had yet t6 form his purpofe of granting or deny- ing it. This may be eafily and clearly illuftrated. Suppbfe two men are condemned to die. Sup- pofe a certain day is fet for each of them to plead for pardon before the king. Suppofc each crim- inal has a friend, who unknown to him, goes to the king before the day appointed, and ftates his cafe exa6lly as it is, and offers all the reafons for his being pardoned, that can be offered. And fuppofe the king, upon hearing the pleas made in favor of each criminal, abfolutely determines to pardon one, and to execute the other. Let me now afk, Can thefe fixed determinations of the king be any difadvantage to the criminals, when they a6lually make their own pleas before him on the day appointed ? Thus God forefaw from eter- nity all his fuppliants, and all their fupplications, and gave them all the weight that an infinitely wife and benevolent Being ought to give them. Their prayers, therefore, avail as much as it is pofjible they fhould avail, were God to form his determine ations, at the time they fland praying before him. But here perhaps, it may be faid, there is no occa- fion of their praying at all, if God forefaw their prayers from eternity and fixed his purpofes in connexion with them. The anfwer to this is eafy. When God determines to do any thing one way, lie equally determines not to do it another way, Wheh 502 SERMON X^. When he determines to bring about any event by prayer, he equally determines not to bring about that event without prayer. Thus when he deter- mined to deliver his people from the Babylonifh captivity, in anfwer to the prayers of Daniel, Ezra, Nehemiah, and other pious Jlraelites ; he equally