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 TH^EOLOGICAL SEMINARY, | 
 Princeton, N. J» 
 
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 Ij Case, _Division...w^.Cl. .|, 
 
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 ON 
 
 VARIOUS SUBJECTS 
 
 OF 
 
 CHRISTIAN DOCTRINE AND DUTY 
 
 Br NATHAN A EL EMMONS, D. D. 
 
 PJtOVWENCE: 
 
 raiNTED AND fVBLISMKU H¥ BARNUM FIELD ^ CO. 
 
Yo^viraes of Servnows "by Dv. Emmons, 
 
 Vol. I. Printed by N. & B. Heaton, Wrenthafii, 1800 
 
 Reprinted by Armstrong, BostODj 1815 
 
 Vol. II Printed by Armstrong, Boston, 1812 
 
 Vol. III. Printed by Arm.strong, Boston, 1813 
 
 Vol. IV. Printed by Miller & Hutchens, Providence, 1823 
 
 Vol. V. Printed by Bornum Field & Co. Providence, 1825 
 
 Vol. Vl. Printed by Barnum Field & Co. Providence; 1^6 
 
 • \T , -v' 
 
OON^EMTS. 
 
 ■Y 
 
 SERMON I. 
 Faithful ministers avow their religious sentiments. 
 
 Acts xxiv. 14. — But this I confess unto thee, that after 
 the way, which they call heresy, so worship I the God of my 
 fathers ; helieving all things which are written in the law and 
 the prophets. - - - - . 9 
 
 SERMON 11. 
 The right of private judgment. 
 
 Acts XVII. 11. — These were more noble than those in 
 Thessalonica, in that they received the word with all readi- 
 ness of mind, and searched the scriptures daily, whether tiiose 
 things were so. - - - - - 27 
 
 SERMON III. 
 True knoivledge th^ foundaiion of true love, 
 
 Philippians I. 9. — And this I pray, that your love may 
 abound yet more and more in knowledge, and in all judo-- 
 ment. - - _ . , ^r^ 
 
 SERMON IV. 
 The ivork of creation. 
 
 Genesis ii. 1, 2. — Thus the heavens and tiie earth were 
 finished and all the host of them. And on the seventh day 
 God ended his work, which he had made : and he rested 011 
 the seventh day from all his work, which he had made. , G2 
 
 SERMON Y. 
 God most fully displays his glory on earth, 
 
 Isaiah vi. 3. — And one cried unto another, and said. Holy, 
 holy, holy, is the Lord of hoi?ts ; the whole earth is full of his 
 glory. ----_. 80 
 
IV 
 
 SERMON YI. 
 
 The sovereignty of God in the formation of man 
 
 Romans ix. 20. — Nay, but O man, who art thou that re- 
 pliest aorainst God ? Shall the thing formed, say unto him 
 that formed it, Why hast thou made me thus ? - - OS 
 
 SERMON VII. 
 
 A ivarning to youth, 
 
 ErrLEFi \sTEF. XI. 9. — Rejoice, O younj^ man, in thy youth 
 and let tliy heart cheer thee in the days of thy youth ; and 
 walk in the ways of thine heart, and in the sight of thine eyes; 
 but know thou, that for all these things, God will bring thee 
 into judgment. * - - - - 114 
 
 SERxMON VIII. 
 
 Death in the midst of life* 
 
 PsAT.n cii. 24. — [ said, O my God, take me not away in the 
 midst of my days. - - _ - - 131 
 
 SERMON IX. 
 
 God hates sinners. 
 Psalm V. 5. — Thou hatest all workers of iniquity. - 147 
 
 SERMON X. 
 
 The vindictive justice of God. 
 
 I^^AMUELxv :53. — And Samuel hewed Agag in pieces 
 be.orc t/ie Lo/d in Gilgal. ----- 1G3 
 
 SER3I0N XI. 
 
 The doctrine of the Trinity. 
 
 11. CoRFXTUiANs xiii. It. — The grace of the Lord Jesus 
 Christ, and the lovo of God and the communion of the Holy 
 Ghost be with you all, Amen. - - - 180 
 
 SERMON XII. 
 
 The ftecrssiiy of the atonement. 
 
 KoM^xj^ nr. !><).— 'j^h-i, I. e might be just, and the justificr 
 ofhim. wJi(»J>elie\eth in Jesus. - - - 104 
 
SERMON XIII. 
 
 The Mosaic disppnsition abolished by the chrisU 
 ian dispensation. 
 Hebrews x. 9. — He takctli away the first, that he may es- 
 tablish the second. - - - - 216 
 
 SERMON XIV. 
 
 Disinterested Benevolenqe. 
 
 Luke x. 36. — Which now of these tliree, tiiinkest thou, 
 was neighbour unto him that fell among the thieves. - 031 
 
 SERMON XY. 
 
 The reioard of Moses. 
 
 Hebrews xi. 2G. — For he had respect unto the recompense 
 of reward. - - - - . _ g^g 
 
 SERMON XYI. 
 
 The death of sinners not j)l^^eisin^ to God. 
 
 EzEKiEL XVIII. 32. — For I have no pleasure in the death 
 of him that dieth, saith the Lord God. - - 2Q7 
 
 SERMON XVII. 
 
 Saints desire God to jninish sinners. 
 
 Psalm xxviii. 4.— Give them according to their deeds, and 
 according to the wickedness of their endeavors ; give them af- 
 ter the work of their hands ; render to them their desert. 284 
 
 SERMON XVIII. 
 
 The perdition of Judas. 
 
 Matthew xxvi. 24. — It had been good for that man ii: he had 
 not been born. - - _ . , »jq2 
 
 SERMON XIX. 
 
 The Song of Heaven. 
 
 Revelation xix. 3. — And again they said, Alleluia. - 321 
 
 SERMON XX. 
 
 Reflections of sinners in hell. 
 
 Luke xvi. 25. — But Abraham said, Son, remember that 
 thou, in thy life time, receivedst thy good thinjrsand likp\\ise 
 Lazarus evil things ; but now he is comforted and thou art 
 tormented. - - . . . ^SS 
 
VI. 
 
 SERMON XXI. 
 
 Constant joy in God the duty of Christians. 
 
 PuiLippiANS IV. 4. — Rejoice in the Lord always : and again 
 I say rejoice. - - - . . 354 
 
 SERMON XXII. 
 
 Divine Agency. 
 
 IsAi.ui XLV. 7. I; the Lord, do all these things. - 371 
 
 SEUMON XXIII. 
 
 The blessedness of God. 
 Romans i. 25. — Who is blessed forever. • 387 
 
ERRATA. 
 
 Page 22, 17th line from thttop, for fail read ore a foil. P. G2, 6th line from tb* 
 bottom insert »to< after docs. F. 165, 5th line frcm the bottom, for rfeetfs read <Zwc/». 
 P. 267, in the 'cxt of Sermon xvi. insert the death of. P. 336, 17th lire from bot- 
 tom for vnjust readjVs/. P. 391, 17th line from top, ioiixtemal read eternal. P. 
 S94, 6th line from bottom^ omit tg after not, 
 
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 /'• P£nr '' 
 
 V\ "7 Vy _ 1^ 
 
 SERMON I. ' 
 
 FAXTKFUIi XfillTISTXSmS AVOW TSSXSIR IlSi:.IGXOU£; 
 S£2^TI2YL22£7TS. 
 
 Acts, xxiv. 14. — But this I confess unto thee, 
 that after the ivay^ which they call heresy, so war- 
 ship I the God of my fathers ; believing all things, 
 'which are written in the law and the prophets. 
 
 After Pan] returned from Greece to Jerusalem, he 
 went into the temple to preach ; but the Asiatic Jews 
 stirred up all the people and laid hands on him and 
 would have killed him, if the chief captain hadnot tak- 
 en him out of their hands and led him to the castle. 
 When he came upon the stairs, he requested and 
 obtained leave of the captain to make his defence be- 
 fore the people. After this, the chief captain carried 
 him before the Sanhedrim, the highest ecclesiastical 
 court in the nation. In pleading before them, he so 
 wisely managed his cause, as to disunite them in opin- 
 ion, which defeated their design to condemn him. 
 
 But though the council dismissed him, yet a number of 
 the people conspired against him and bound them- 
 selves, by an oath, that they would not eat, nor drink, 
 till they had slain him. When this was made known 
 to the chief captain, he sent a band of soldiers to con- 
 duct him in safety to Felix, the governor. Felix im- 
 mediately sent to Jerusalem for Ananias with the el- 
 ders, to come and exhibit their complaints against Paul. 
 When they were come, they employed one Tertullus, 
 *n orator, to be their advocate. He opened their cause 
 with pecuhar address ; and exhibited their complaints. 
 After the governor had heard them, he beckoned to 
 Paul to make a reply. In his reply, he absolutely de- 
 nied the charges, which had been alleged against him. 
 
7() ^ERxVlON I. 
 
 Hut iic turned Ij the governor ond said, •• This I con- 
 icss unto thee, that al'ter the way, which they call her- 
 esy, so worship I the God of my fathers ; believing 
 jdl thing's, which are written in the law and the proph- 
 ets." Paul was not ashamed of tlie gospel, which he 
 preached, nor afraid to profess his belief of its great 
 and essential doctrines, though he knew they were caU- 
 cd, by the greatest men in the nation, an absurd and 
 fatal heresy. Hence we conclude, 
 
 That those, who preach the true doctrines of the 
 gospel, are not afraid to avow their religious senti- 
 ments, though they know, that they are calkd heresy 
 by others. 
 
 * L 1 shall shov/, that the true doctrines of the gos- 
 pel are very often called heresy ; And, 
 
 II. Show why those, who preach them, are not 
 afraid to avow their religious sentiments. 
 
 I. I am to show, that the true doctrines of the gos- 
 pel are very often called heresy. 
 
 The gospel was essentially preached to Adam, and 
 irom Adam to Abraham ; and from Abraham to Mo- 
 ses ; and from Moses to Christ. But through all that 
 long tract of time, it was generally misunderstood and 
 misrepresented by all the heathen nations ; and by 
 many who professed to acknowledge its truth and di- 
 vinity. When Christ came and preached the gospel, 
 with greater purity and plainness, not only the Gen- 
 tiles,but the Jews disbelieved, misrepresented and re- 
 jected it. Both the Pharisees and Sadducees hated and 
 opposed him and linally put him to death, for preach- 
 ing the plain and iojportant truths of the gospel. And 
 wherever the apostles preached the same doctrines, 
 tliey were generally represented, by Jews and Gentiles, 
 as a mean and contemptible sect, who propagated gross 
 heresies and delusions. TertuUus, in his plea against 
 Paul, said, '^ We have found this man, a pestilent fel- 
 low and a mover of sedition among all the Jews, 
 tliroughout the world ; and a ring-leader of the sect 
 of the Nazarcnes." As Christ was brought up in 
 Nazareth, an obscure place, his enemies reproachful- 
 
SERMON r. 11 
 
 ]y called liim, a Nazarene, and his folIov^Trs, Naza- 
 renes ; and Paul, a ring-leader of that despicable sect. 
 And when Paul came to Rome and called upon Chris- 
 tians to come and see him, "They said unto liini, 
 We neither received letters out of Judca concerning;- 
 thee, neither any of the brethren, that came, shewed, 
 or spake any harm of thee. But we desire to hear of 
 thee what thou thinkest : for as concerning^ this 
 sect, we know that every where it is spoken against.^' 
 .James and Stephen were early put to death, by tlie 
 Jews, for preaching the gospel in Judea ; and the oth- 
 er apostles, who went round the world preaching the 
 gospel to Jews and Pagans were every where opj^os- 
 ed, abused and finally persecuted unto dealh. The 
 primitive Christians suffered no less than ten bloody 
 persecutions. And ever since those times, such Chris- 
 tians, as have embraced and maintained the pure doc- 
 trines of the gospel, have been more, or less opposed 
 and persecuted by heathens and by multitudes, who 
 professed to believe the gospel. The Sabellians, Ari- 
 ans and Socinians were the earliest sectarians, that 
 arose in the church in the third and fourth century, 
 who disbelieved and denied some of the essential doc- 
 trines of the gospel. Since their day a flood of secta- 
 rians have sprung up in the Christian world, who have 
 opposed, misrepresented and denied some, or all of the 
 fundamental doctrines of Christianity/. Among nom- 
 inal Christians, at the present time, there are Antino- 
 raians, Arminians, Methodists, Universalists and Uni- 
 tarians, besides a number of minor sectarians, avIio 
 unite in calhng the pure doctrines of the gospel, which 
 Paul preached, gross heresies if not blasphemies. — 
 Though the ministers in New-England generally pro- 
 fess to believe and maintain the same doctrines, Vv^hich 
 their fathers who planted these churches, professed and 
 maintained ; yet many of them do not preach the same 
 docti'ines, nor approve of others, who do preach them. 
 There arc indeed some, v/ho preach the same doctrines, 
 plainly and fully, tiiat Paul preached and that the first 
 ministers in Ne\Y-England preached ; but they are cvc 
 
12 SERMON i. 
 
 ry wliere spoken against in names and terms ol'reproaeiu 
 and represented as an ignorant and bigottcd sect, 
 ^vho ought to be rejected and avoided by every religious 
 society. It appears from the whole current of sacred 
 and ecclesiastical history, that the prophets, Christ. 
 the apostles and their successors in the ministry, who 
 have preached the same pure doctrines of the gospel, 
 that they preached, have always been considered 
 and represented, by the great majority of mankind as 
 propagators of error, delusion and heresy. 
 
 But though the doctrines of tiie cross have been so 
 generally hated, opposed and misrepresented ; yet the 
 faithful ministers of the gospel have never been afraid 
 to avow their religious sentiments ; and to preach 
 them, plainly, before an unbelieving and frowning 
 world. Paul was not afraid to acknowledge before 
 the Roman governor and the whole Jewish council, 
 that he embraced and taught the pure doctrines of the 
 gospel, though he knew that they were every where 
 spoken against and called heresy. He said to the 
 elders of Ephesus '•' Ye knov/ from the first day that 
 I came into Asia, after what manner I have been with 
 you at all seasons ; and how I kept back nothing that 
 was profitable unto you. Wherefore I take you to 
 record this day, that I am pure from the blood of all 
 men. For I have not shunned to declare unto you all 
 the counsel of God." Peter and the rest of the apos- 
 tles never shrunk from avowing their religious senti- 
 ments, though they knew, that both Jews and Gen- 
 tiles viewed them as teaching* most false, absurd and 
 pernicious doctrines. And all faithful ministers, who 
 imbibe their spirit and embrace their doctrines, are 
 not afraid to avow their religious sentiments, though 
 tliey know the world will reproach them for it. This 
 leads mo to show, 
 
 II. ^Vhy those, who preach the great and essential 
 doctrines of the gospel are not afraid to avow tiieir re- 
 ligious sentiments, which are so generally stigmatized 
 with every approbious epithet. 
 
 I. One reason is^ because they know they arc true. 
 
SERMON I. 13 
 
 Paul knew, that bis religious sentiments were true, 
 because they were founded on the mfallible word of 
 God ; and this knowledge gave him confidence to 
 avow his sentiments before Felix, the governor, and 
 the grand council of the Jewish Sanhedrim. "But this 
 I confess unto thee, that after the way, which they call 
 heresy, so worship 1 the Cod of my fathers ; believing 
 all tilings, which are written in the law and the proph- 
 ets." The law and the prophets contained the wh('le 
 of the Old Testament, which was the whole Bible, 
 that God had then put into the hands of tlie Jews ; 
 and which they, as well as Paul, acknowledged to be 
 of divine inspiration. He told them, that he built his 
 religious sentiments upon the Bible ; and therefore 
 knew them to be true : and he was willing to avow 
 them before the world. He said to the Galatians, 
 *' I marvel, that ye are so soon removed from him, 
 that called you into the grace of Christ, unto another 
 gospel : which is not another ; but there be some, 
 that trouble you and would pervert the gospel of Christ 
 But though we, or an angel from heaven preach any 
 other gospel unto you, than that, which we have 
 preached unto you ; let him be accursed. For do I 
 now persuade men, or God ? or do I seek to please 
 men ? for if I yet please men, I should not be the ser- 
 vant of Christ. But I certify you, brethren, that the 
 gospel, that was preached of me, was not after man. 
 For 1 neither received it of man, neither was I taught 
 it, but by the revelation of Jesus Christ." He says 
 to the Corinthians, " Therefore, seeing we have this 
 ministry, we faint not ; but have renounced the hidden 
 things of dishonesty ; not walking in craftiness, nor 
 handling the word of God deceitfufly ; but by mani- 
 festation of the truth, commending ourselves to every 
 man's conscience in the sight of God." The apostle 
 knew, that he had derived his religious sentiments from 
 the Old and New Testaments ; and therefore he was 
 not afraid to avow them and to preach any and every 
 doctrine of the gospel, however displeasing to the hu- 
 man heart. Though the heart might hate them, yet 
 
14 SERMON I. 
 
 he knew Ihal the luidersianding and conscience \voiilcl 
 approve tliem. On this pTOund he conlidently said, 
 ^' We also believe ; and therefore speak." He was 
 not afraid to speak v/hat he believed and knew was di- 
 vine truth. The apostle Peter also was not afraid to 
 avow his religious sentiments, because he knew they 
 WTre true. He says, '• We have not folio v^^ed cun- 
 ningly devised fables, when we made known unto you 
 the power and coming of our Lord Jesus Christ, but 
 were eye-witnesses c.f his glory." The great and es- 
 sential doctrines of ihe gospel may be as certainly 
 known by ministers at this day, as they v/ere by the 
 apostles ; and those who do certainly know them, are 
 not afraid to profess and preach them, plainly and ful- 
 ly, though the offence of the cross has not ceased. 
 Those, who know that the doctrines of the gospel are 
 divinely ti'ue, know that they are no heresy ; and there- 
 fore are not afraid to avow and preach them without 
 the least hesitancy, or resen-e, in their full latitude and 
 extent. 
 
 2. Those, who preach the pure doctrines of the 
 gospel, are not afraid to avow their religious senti- 
 ments, because they feel satisfied, that they may be 
 completely maintained against all, who dispute, or de- 
 ny them. Truth can be maintained and defended, but 
 error cannot. Those, who know, that their rehgious 
 sentiments are founded on the word of God, know% that 
 they can be maintained and defended against all the 
 learning, sophistry and subtilty of those, who dispute, 
 or deny them. Plain and infallible arguments may 
 always be draw^n from the Bible, in support of the 
 doctrines contained in it and in refutation of every false 
 .scheme of rehgion. Christ forew^arned those, wlio em- 
 braced and preached the peculiar doctrines of the gos- 
 pel, that they should be brought before kings and ru- 
 lers, for his name's sake : but he told them for their 
 eonsolation, '• I will give you a mouth and wisdom, 
 which all your adversaries shall not be able to gainsay, 
 or resist." By faith in this promise and by confidence 
 m the truliis of the gospel, they preach, the apostles 
 
SERMON 1. 15 
 
 were not afraid to meet the most ingenious and learn- 
 ed opposers of their doctrines, whether among Jews, 
 or Gentiles. *' When there arose certain of the syna- 
 gogue, Avhichis called the synagogue of the Libertines 
 and Cyrenians and Alexandrians and of them of Ci- 
 licia, and of Asia, disputing witii Stephen, they were 
 not able to resist the wisdom and the spirit by which 
 he spake." And while Paul v/aited for Silas and 
 Timotheus at Athens, the most renowned city in the 
 Koman Empire for learning and eloquence, his. spirit 
 was stirred in him, when he saw the city wholly given 
 to idolatry. *' Therefore disputed he in the syna- 
 gogue with the Jews and with the devout persons and 
 in the market daily with them that met with him. 
 Then certain philosophers of the Epicureans and of 
 the Stoicks encountered him. And some said, what 
 will this babler say ? other some, He seemeth to be a 
 setter forth of strange gods : because he preached un- 
 to them Jesus and the resurrection. And they took 
 him and brought him unto Areopagus, saying. May 
 we know what this new doctrine, whereof thou speak- 
 est, is ?" Then Paul stood in the midst of Mars-hill 
 and demonstrated the being and perfections of God, 
 and the duty men owe to him so clearly that he con- 
 verted Dionysious, and a number of others. Paul also 
 disputed against the Grecians, against Elymas, the 
 sorcerer and ogainst all, who opposed his doctrines in 
 the school of Tyrannus. He always knew, that he 
 preached the truth and was always confident, that he 
 could support tlie truth against all the prejudices of the 
 Jews and all the learning, philosophy, and eloquence 
 of the heathen priests and sages. He was, therefore, 
 always ready to confess, that he was a Christian and 
 preached the true doctrines of Christ. And those 
 ministers, who at this day understand and believe the 
 true doctrines of llio gospel and possess the spirit of it, 
 feel satisiied, as Paul did, that they are able to meet 
 and refute all gainsayers and opposers ; and of course, 
 they are not afraid to avow their religious sentiments 
 fully and frankly. 
 
16 SERMON I. 
 
 3. Tho>e, who preach the distinguishing doctrines 
 of the gospel, are not afraid to avow their rehgious 
 sentiments, because they view them as infinitely impor- 
 tant. They view the great and fundamental doctrines 
 of the gospel, as absolutely necessary to be known, in 
 order to embrace the gospel and to understand and 
 practice the duties of it, so as to secure the salvation 
 of the soul. The duties of the gospel cannot be right- 
 ly understood and practised, without understanding the 
 first principles of the gospel, upon which all its duties 
 are founded. The apostles primarily and principally 
 taught the great and distinguishing doctrines of the 
 gospel, as the means of converting sinners and bringing 
 them to exercise all the christian graces and virtues. 
 Their most common mode of preaching was much more 
 sentimental, or doctrinal, than what is commonly called 
 practical. The apostle Paul tells the Corinthians, that 
 itwas his general practiceto preach sentimentally. *' And 
 I, brethren, when I came to you, came not with ex- 
 cellency of speech, or of wisdom, declaring unto you 
 the testimony of God. For I determined to know 
 nothing among you, save Jesus Christ and him cruci- 
 fied.'* And he says, it was by this mode of preaching 
 he became successful in converting sinners among 
 Jews and Gentiles. *' For after that, in the wisdom 
 of God, the world by wisdom knew not God, it pleas- 
 ed God, by the foolishness of preaching, to save them 
 that believe. We preach Christ crucified, unto the 
 Jews a stumbling-block and unto the Greeks foolish 
 ness ; but unto them, that are called, both Jews and 
 Greeks, Christ the power of God, and the wis- 
 dom of God. Now thanks be to God, who always 
 causcth us to triumpli in Christ and maketh manifest 
 the savour of his knowledge by us in every place. — 
 For we are unto God a sweet savour of Christ, in 
 them that are saved and in them that perish : to the 
 one we are a savour of death unto death : and to the 
 other, the savour of life unto life. For we are not as 
 many who corrupt the word of God j but as of sinceri- 
 ty, but as of God, in the sight of God^ speak we in 
 
SERMON I. 17 
 
 C'hrist." The same great doctrines of tlie gospel, 
 which the apostles preached with ni-ost success, Ijave 
 been preached with most success, b}^ faithful ministers 
 ever since. And it appears, by universal observation, 
 tliat those who seldom preach sentimentally and gen- 
 erally preach practically, are rarely very successful. 
 It is by preaching the peculiar doctrines of the gospel, 
 which are most offensive to the natural heart, that the 
 most powerful and saving effects are produced. Those 
 therefore, who feel the vast importance of the pepul- 
 iar doctrines of the gospel are not afraid to profess and 
 preach them fully and plainly, though the world may 
 call them error, delusion, or heresy. They believe, 
 that no other doctrines can be preached, which will 
 make men wise unto salvation. They are willing to 
 have it known, that they believe no other doctrines and 
 mean to preach no others. 
 
 4. Those, who believe and love the gospel, are not 
 afraid openly to profess and plainly preach their relig- 
 ious sentiments, because it belongs to their official 
 character, to watch and guard their people against all 
 false and dangerous errors and delusions. God said 
 to the prophet Ezekiel, " O son of man, I have set thee 
 a watchman unto the house of Israel ; therefore thou 
 shalt hear the w^ord at my mouth and w^arn them from 
 me." Paul said to the 'Elders of Ephesus, "Take 
 heed unto yourselves and to all the flock, over the 
 which the Holy Ghost hath made you overseers, to feed 
 the Church of God, which he hath purchased with his 
 own blood. For 1 know this, that after my departing 
 shall grievous wolves enter in among you, not sparing 
 the flock. Also of your ownselves shall men arise, 
 speaking perverse things, to draw away disciples after 
 them." And to Titus he said, " A bishop must hold 
 fast the faithful word, that he may be able by sound doc- 
 trine, both to exhort and to convince the gainsayers.— • 
 For there are many unruly and vain talkers and deceiv- 
 ers, whose mouths must be stopped, who subvert whole 
 houses, teaching things that they ought not, for filthy 
 lucre's sake." He likewise expressly said to the Ephe- 
 3 
 
}S SERMON I. 
 
 ^iaiis, thai •'• C'luist gave some, apostles; and some/ 
 prophets ; and some, evangelists ; and some, pastors 
 and teachers ; for the perfectmg of the saints, for the 
 workofthemmlstry, for the edifying of the body of 
 Clu'ist : till we all come in the unity of tlie faith and 
 of the knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the fulness of 
 C'hrist : that we henceforth be no more children, tossed 
 to and fio and carried about with every wind of doc- 
 trine, by (he sleight of men and cunning craftiness, 
 Avhereby they lie in wait to deceive." All true minis- 
 ters of the gospel feel themselves thus divinely authoriz- 
 ed and required to avow^ their religious sentiments and 
 preijch them plainly, that by sound doctrine they may 
 exhort, convince and stop the mouths of all gainsayers. 
 They arc, by oiiice, spiritual watchmen ; and it is their 
 proper business to watch and guard their people against 
 all their spiritual enemies. They ought to stand in the 
 front, in fighting the good fight of faith. It belongs to 
 them to detect, to refute and to condemn those, who lie 
 in wait to deceive and to destroy. If they unfurl their 
 colors and make it appear to their enemies, that as they 
 arc set for the defence of the gospel, so they mean to de- 
 fend it, they will be more apt to retreat than to attack 
 thenj. Does not universal observation show, that all 
 sectarians are more disposed to attack those ministers, 
 who conceal their religious sentiments than those, who 
 openly avow them and plainly preach them ? For this 
 and the other reasons, that have been mentioned, the 
 true ministers of Christ have no ground to fear avowing 
 their religious sentiments and preaching them plainly. 
 Though some of their people should fear to stand with 
 them, and should forsake them; yet they may have 
 grotmd to expect, the Lord will stand with them and 
 strengthen them against all opposition, that the gospel 
 may have free course and run and be gloriiled. 
 
 IMPllOVEMEWT. 
 
 1. If the true ministers of the gospel preach their 
 sentiments openly and boldly ; then it is natural to 
 
SERMON I. 19 
 
 tiUpposo, that false teachers will use every artifice to 
 conceal thek sentiments. Accordingly, we fmd that 
 the mspired writers represent them, as seducers, de- 
 ceivers, evil workers, who lie in wait to deceive, and 
 employ every artiiice to captivate the Iiearts rather than 
 to enlighten the understandmgs, and convince the con- 
 sciences of their hearers. The apostle Paul abun- 
 dantly exhorts Christians to view false teachers as 
 such odious characters ; and to guard themselves 
 against all their arts of deception. In his epistle to 
 the Romans, he says, " Now 1 beseech you, breth- 
 ren, mark them, who cause divisions and oiTences, 
 contrary to the doctrine which ye liave learned ; and 
 avoid them. For they, that are such, serve not our 
 Lord Jesus Christ, but their own belly ; and by good 
 words and fair speeches, deceive the hearts of the sim- 
 ple." He says to Timothy, " This know, that in the 
 last days perilous times shall come. For men shall bf^ 
 lovers of their ownselves, having the form of godliness, 
 but denying the power thereof; from such turn away. 
 The time will come, when they will not endure sound 
 doctrines; but after their own lusts, shall they heap 
 to themselves teachers, having itching ears ; and they 
 shall turn their ears from the truth and shall be turned 
 unto fables. But watch thou in all things, endure 
 alilictions, do the work of an evangelist and make full 
 proof of thy ministry." And he says to the Hebrews, 
 *'Benot carried about with divers and strange doc- 
 trines." Peter says to Christians in general, " There 
 shall be false teachers among you, who privily shall 
 bring in damnable heresies, even denying the Lord that 
 bought them ; and bring upon themselves swift des- 
 truction. And many siiail follow their pernicious 
 ways ; by reason of whom the way of truth shall be evil 
 spoken of." The apostle John says, " Many deceiv- 
 ers are entered into th.e world, who confess not that 
 Jesus Christ is come in the flesh. This is a deceiver 
 and an antichrist. He that abideth in the doctrine of 
 Christ, he hath both the Father and the Son. If there 
 come any unto you and bring nottliis doctrine, receive 
 
20 SERMON I 
 
 liim not into your house, neither bid him God speed. 
 For he that biddeth him God speed, is a partaker of 
 his evil deeds." All lalse teachers unbibe the spirit of 
 the first and great deceiver and never fail to discover 
 a peculiar skill in the arts of deception. They learn 
 to conceal their sentiments, by good words, fair speeches 
 and ambiguous expressions. They learn how to im- 
 prove the most favourable seasons of pouring their 
 false instructions into the minds of the ignorant, un- 
 learned and unsuspecting, by familiar conversation and 
 more public discourses. They act upon the principle, 
 that the end sanctifies the means ; so that they allow 
 themselves to employ any means of deception and se- 
 duction, which they think v/ill be the most successful. 
 This is exactly the representation of false teachers, 
 which is given in the texts I have cited. And this 
 representation is fully confirmed by stubborn and well 
 known facts. Dr. Chauncy concealed his false doc- 
 trine of universal salvation, from every body, but his 
 intimate friends, for more than forty 3^ears ; and he 
 never published them in America, but only in England, 
 just before he left the world. Dr. Huntington con- 
 cealed his scheme of universal salvation a long time 
 and never sulFered it to be published, till after his 
 death. When Mr. Murray, the Universalist, iirstcame 
 to America, he preached occasionly in some of the 
 largest and best congregations in New England, be- 
 fore he avowed his corrupt sentiments. There have 
 been Unitarians, in this State, of various forms, de- 
 grees, or shades of difference, above fifty years ; but 
 they generally concealed their sentiments, till very 
 lately they have been reluctantly compelled to avow 
 them. The Methodists are notorious for conceal- 
 ing their sentiments and using the arts of deception to 
 corrupt and proselyte. The Baptists, though general- 
 ly more correct in their doctrinal opinions, are too 
 prone to use good words and fair speeches to bring 
 others over to their peculiar way of thinking on the sub- 
 ject of baptism. Though sectarians may boastof the 
 success they gain, by their arts of concealment andde- 
 
SERMON I. 21 
 
 ception ; yet they have no right to boast of their integ- 
 rity. Those ancl those only, who avow their rehgioiis 
 sentiments, as the primitive preachers of the gospel did, 
 have the claim of integrity, which none can justly deny 
 them. Transparency is a beautiful trait m any human 
 character. False teachers themselves would appear 
 to much better advantage, if they w^ould renounce all 
 their arts of deception, and unfair, not to say unchris- 
 tian modes of dividing and corrupting religious soci- 
 eties. 
 
 2. We learn from what has been said, w^hy the true 
 doctrines of the gospel have been so generally called 
 heresy. We have seen, that they were called so in the 
 days of the apostles by Jews and Gentiles; and they 
 are now generally called so, over the heathen and 
 christian world. But they cannot be called so, by any 
 of mankind, because they know them to be false, or can 
 prove them to be false, or can feci them to be false and 
 contrary to the dictates of their ovm conscience. They 
 have been known to be true and proved to be true and 
 felt to be true by all the godly men in the world, nearly 
 six thousand years. Why then have the great majority 
 of mankind called them error, delusion and heresy ? 
 There is but one reason ; and that is obvious. It is 
 because they have hated light and loved darkness, or 
 hated truth and loved error. To this cause our Sav- 
 ior ascribed it. He said to his hearers, that men loved 
 darkness rather than light and that they believed him 
 not, because he told them the truth. All natural men, 
 who are men of the world, love any religious error 
 better than any religious truth. Thej love false teach- 
 ers, who give a false character of God, a false charac- 
 ter of Christ and a false character of themselves, better 
 than those teachers, who exhibit the true character of 
 God, the truecharacter of Christ and a true character 
 of their own hearts. Accordingly, the apostle John, 
 after describing false teachers, says, '' They are of the 
 world ; therefore speak they of the world and the world 
 heareth them." All, who believe and love and teach 
 false doctrines, arc self-condemned ; their reason and 
 
99 
 
 SERMON I. 
 
 conscience condemn the errors they embrace and love. 
 They are really heretics ; and an heretic the apostle 
 says, is one, who, knowing himself to be such, is 
 subverted and sinnetii, being condemned of himself* 
 God made man upi'ight, but they have sought out many 
 inventions, 'i'hey have wrecked their minds to discover 
 a vast many dillerent schemes of religion, which are 
 more agreeable to their selfish hearts than the gospel 
 scheme of salvation. But all their false schemes of re- 
 ligion are repugnant to their reason and conscience ; 
 and are o many plain and conclusive arguments to 
 prove the total corruption of their licarts. This, how- 
 ever, they are not willing to allow, or to feel ; and 
 therefore they call darkness light and light darkness. 
 They put bitter for sweet and sv/eet for bitter. They 
 call truth heresy and real heresy truth. All the religious 
 errors and delusions in the world fail to display 
 the beauty, the excellence and the importance of the 
 gospel. And the time is fast approaching, when all 
 false schemes of religion shall cease and the glorious 
 gospel of God shall fill the w^orld with light and love ; 
 and wisdom shall be justified of her children. 
 
 3. We learn from what has been said, v^rhy those, 
 who were afraid to avow their religious sentiments and 
 take pains to conceal them, are so read}^ to unite w^ith 
 one another. Among the various denominations of 
 Christians, there are not a few, who are afraid to avow^ 
 their religious sentiments and wish to conceal them ; 
 and -Ai tiiese are very much disposed to unite together, 
 though they are ignorant how much they differ from 
 each other in opinion. There has been a great deal 
 said and i^omething done lately, in respect to forming 
 a great and general union among those, who arc known 
 to entertain fiifterent opinions concerning the peculiar 
 doctrines of the gospel. Many are willing to say, 
 that this is proper and would have a happy tendency 
 to promote the great cause of true religion. But 
 are there not other reasons, Avhich imperceptibly 
 warp their judgment ? Do they not doubt of the truth 
 of their own religious sentiments ? Do they not w^ish 
 
SEll-MON r. 211 
 
 to be countenanced and supported in concealing their 
 doubtful sentiments / Do they not desire to lorm a 
 strong combination against those, who are so pre- 
 sumptuous, as to avov/ and preach the peculiar doc- 
 trines of the gospel, by which they implicitly condemn 
 their wavering opinions. But ii' this union could be 
 formed, would it not be an union in error, in opposition 
 to truth ? Would it not tend to strengthen and in- 
 crease all the religious errors, which now exist, and 
 prepare the way lor the spread of infidelity and scep- 
 tic ivsm ? Would it not be a violation of all the pre- 
 cepts of the gospel, which require Christians to be 
 united in the truth ? The apostle recommends such 
 an union and no other. '^ Now, 1 beseech you, breth- 
 ren, by the name of cur Lord Jesus Christ, that ye 
 all speak tlie same thing and that there be no divisions 
 among you ; but that ye be perfectly joined together 
 in the same mind and in the same judgment." But 
 how can those, who mutually conceal their religious 
 sentiments from each other, be perfectly joined together 
 in the same mind and in the same judgment ? Those 
 and those only can be perfectly united in their religious 
 sentiments, wiio are not afraid to avow^ and w-ish not 
 to conceal their opinions concerning the peculiar doc- 
 trines of the gospel ; but they cannot consistently and 
 honestly profess to be united with any others. 
 
 4. It appears from what has been said, that it high- 
 ly concerns ministers, at this day especially, to preacli 
 tlie gospel with confidence, plainness and fidelity. 
 It is almost every where spoken against by false teacL- 
 ers, sectarians, nominal Christians and the men of 
 the w^orld. There appears a much greater zeal 
 among ail sects and denominations to spread errors and 
 delusions, than to promote truth and vital piety. — 
 There never was, in tiiis country, so much party zeal 
 before, as abounds at the present day. No methods 
 are left unemployed to gain proselytes to gross and 
 dangerous errors and to bear down ail, wiio boldly and 
 plainly preach the pure doctrines of the gospel. As 
 niinisters are set for the defence of the ffosnel, it behoves 
 
2i SERMON I. 
 
 them to preacli the truth and the wliole truth, without 
 fear, or favor ; and expose and refute deceivers, seduc- 
 ers and vain talkers, who are attacking every essen- 
 tial doctrine of the gospel. It w^as by preaching the 
 peculiar doctrines of the gospel, that the apostles ex- 
 posed, refuted and silenced all gainsayers and opposers 
 among Jews and Gentiles. Hence Paul says, "The 
 weapons of our warfiire are not carnal, but mighty, 
 through God, to the pulling down of strong holds, 
 casting down imaginations and every high thing, that 
 exalteth itself agamst the knowledge of God and 
 bringing into captivity every thought to the obedience 
 of Christ." It becomes ministers to set their faces as 
 a iiint against all corruptors and opposers of the truth, 
 whether high, or low, learned, or unlearned, open, or 
 concealed. God said to Jeremiali, '' Gird up thy 
 loins andariseand speak unto ihem all that I command 
 thee : be not dismayed at their faces, lest I confound 
 thee before them. For, behold, I liave made thee 
 this day a defenced city and an iron pillar and brazen 
 walls, against the whole land ; against the kings of 
 Judah, against the princes thereof, against the priests 
 thereof and against the people of the land. And they 
 shall fight against thee, but they shall not prevail 
 against thee, for I am with thee, saith the Lord, to 
 deliver thee." This is a warrant and encouragement 
 to ministers to preach divine truths plainly and oppose 
 fatal errors boldly. Ministers must be responsible for 
 all the dangerous errors, w^hich spring up among their 
 people, or which are either privately or publicly prop- 
 agated among them, unless they employ all proper 
 means in their power, to detect, refute and condemn 
 them. The prophet said, '' he stood in his watch- 
 tower in the day time, and sat in his ward whole 
 nights," to espy danger. This is an example, which 
 every spiritual watchman ought to imitate. Ministers 
 are undoubtedly responsible for the Hood of errors, 
 which threaten to overwhelm the land, by neglecting 
 to discover them seasonably and opposing them boldly. 
 They have been too much afraid of avowing and preach- 
 
SERMON I. 25 
 
 ing the great doctrines of the gospel plainly and fully. 
 " A little leaven leaveneth the whole lump." But it 
 is now more important, though more difficult, to preach 
 the gospel plainly and hy sound doctrine to refute and 
 silence gainsayers. Hence, 
 
 5. Ministers have great need of the prayers of their 
 people, that they may preach the gospel with confi- 
 dence and plainness. They are in great danger of 
 neglecting this duty, from their brethren, who conceal 
 their sentiments and from individuals among their 
 churches and congregations, who love error, better 
 than truth and take pains to propagate it, by unwar- 
 rantable means. It is hard and extremely difficult for 
 ministers to stand alone, without the aid and prayers 
 of those, who profess to love and hear the truth. 
 Even the apostles felt their need of tlie assistance and 
 prayers of their christian brethren and affectionately 
 called upon them to pray for them, that they might be 
 enabled to dehver divine trutlis with freedom and 
 plainness. The apostle Paul desired the Christians 
 at Ephesus, that they would pray for him, that utter- 
 ance might be given him, that he might open his 
 mouth boldly, to make known the mystery of the gos- 
 pel. He made a similar request to the Colossians ; 
 and to the Thessalonians he says, " Finally, brethren, 
 pray for us, that the word of the Lord may have free 
 course and be glorified ; and that we may be delivered 
 from unreasonable and wdcked men : for all men have, 
 not faith." All ministers now need and all faithful 
 ministers now desire the prayers, assistance and coun- 
 tenance of the people of God, that they may have 
 courage, fortitude and zeal, to preach the gospel plain- 
 ly and boldly as they ought to preach it, in the face of 
 a frowning world, who unreasonably hate it and op- 
 pose it. 
 
 This reminds us, my hearers, of the mutual duties, 
 which we owe to one another. 
 
 It is forty nine years to-day, since I took the pas- 
 toral care of the Church and people in this place. 
 When I came here I found a respectable and exem- 
 4 
 
20 SERMON I. 
 
 plary Church and a very regular people. And Gog 
 has been pleased at different tunes to appear and plead 
 his own cause. But on the whole, has not the cause of 
 truth, of piety, and of virtue declined ? Were there 
 forty nine years ago, many prayerless families in this 
 place ? or many sabbath-breakers ? or many profane 
 swearers ? or any infidels, or any Unitarians, or any 
 Universalists ? Why then are such persons to be 
 found here now? This the preacher ought to ask him- 
 self. Has he not stood in his watch-tower? Or has he 
 not descried any danger? or has he feared and neglect- 
 ed to give seasonable v/arning of the dangers he has de- 
 scried ? Has he appeared to use any means to conceal 
 his sentiments, or to keep back, through fear, or favour, 
 any truths, any warnings, or admonitions ? Or has 
 he, on the other hand, preached plainly and intelhgibly 
 on the great doctrines of the gospel and fairly met and 
 attempted to refute every gross and fatal error and 
 corrupting practice ? If these things be so, why 
 have gross and dangerous errors and corrupt practices 
 existed so much of late years ? There must have 
 been some criminal causes of these deplorable effects. 
 They must be chiefly ascribed to the preacher, or to 
 those, who have attended, or neglected to attend, his 
 preaching. It belongs to you to judge of me and to 
 me to judge of you, with candor and impartiality. 
 To this duty I have called myself and have called you,, 
 once every year. And to this duty I now call you 
 and myself It is high time for you and for me, to look 
 forv/ard to a day, which cannot be far from me and 
 may not be far from some of you, and prepare to 
 meet and give an account, how and what we havo 
 spoken and how and what we have heard. 
 
SERMON 11. 
 
 Acts, xvii. 11. — These ivere more noble than 
 those in Thessalonica^ in that they i^eceivecl the 
 word ivith all readiness of mind and searched the 
 scriptures daily ivhether those things iverc so. 
 
 The primitive preachers of the gospel considered 
 their hearers, as capable of judging of the truth of 
 what they heard. They not only taught the truth, 
 but exhibited clear and conclusive evidence to support 
 what they taught. This appears to have been Paul's 
 practice, from the two first verses of this chapter, in 
 which it Is said, Paul, as his manner was, went into 
 the synagogue of the Jews and three sabbath days rea- 
 soned with them out of the scriptures. But though 
 he preached the gospel in this fair and candid manner, 
 yet some were highly displeased and violently opposed 
 him, which constrained him to leave Thessalonica 
 and go to Berea, where he met witli a kind and candid 
 reception. The people there heard him ^vith avidity 
 and candor. Their minds Vv^ere open to divine truth ; 
 and so far as they understood it, they received it in 
 love. And this fair, candid disposition led them, not 
 to place an implicit faith in the preacher, but to search 
 the scriptures, the only infallible standard of truth, to 
 see whether the doctrines he delivered were really con- 
 tained in the word of God. And this was so far from 
 displeasing the apostle, that he highly commended them 
 for it, in the text. " These were more noble than those 
 ill Thessalonica, m that they received the word v/ith 
 all readiness of tlie mind and searched the scriptures 
 daily, whether those things were so." This conduct 
 of the Bereans, in exercising their right of private 
 
X;b SERMON II. 
 
 judgment, in forming their religious sentiments, was 
 agreeable to common sense and sanctioned by divine 
 authority. We may, therefore, justly draw this gen- 
 eral conclusion from it. 
 
 That men ought to exercise the right of private 
 judgment, in forming their religious sentiments. 
 
 I shall first show, what it is to exercise the right of 
 private judgment ; and then show, that men ought to 
 exercise it, in forming their religious sentiments. 
 
 I. Let us consider v.bat it is to exercise the right 
 of private judgment in forming our religious senti- 
 ments. 
 
 It is the right, which cver}^ man has, of seeing with 
 his own eyes, hearing vvith his own ears, and of exer- 
 cising his own reason, in forming his religious opin- 
 ions. When any man, without any compulsion, or 
 restraint, freely exercises his own natural abilities, in 
 forming his sentiments, he exercises all the iright of 
 private judgment, that he can have, or enjoy. But 
 this implies several things. In particular, 
 
 1. A right to hear what may be said upon the subject 
 to be decided. Men are often unprepared to form their 
 judgment upon a subject, without collecting informa- 
 tion from others. We 'nave a right to hear what may 
 be said upon a subject proposed to our approbation, or 
 belief, before we either receive, or reject it. The Be- 
 reans had a right to hear the reasons the apostle had to 
 offer in favour of Christianity, before they either re- 
 ceived it as true, or rejected it as false. And this was 
 proper, in order to form a just opinion of what he de- 
 clared to be a Revelation from Heaven. We have a 
 right to collect evidence upon any subject, from any, 
 who are able to give us information about it. And in 
 many cases, before we have gained such information 
 wc are not duly prepared to form a decisive opinion. 
 The more information men can collect from others, in 
 any case, the better tlicy are prepared to judge correct- 
 ly and form an opinion according to truth. Private 
 judgment does not reject, but rightly improves all the 
 light and information obtained from others. 
 
SERMON II. 2^ 
 
 2. This right implies a right to examine every sub- 
 ject fc»r ourselves and employ all our rational powers 
 in investigating the truth. Though many things may 
 liave been said and many volumes may have been 
 written upon any religious doctrine ; yet we have a 
 right to think and reason upon it ourselves ; and to 
 search the scriptures, to see whether it be there re- 
 vealed, or not. After the Bereans nad heord Paul 
 preach and reason out of the scriptures, they had a 
 right to reason and search the scriptures for them- 
 selves. ; and to gain more light, if they could, than 
 the apostle had exhibited. The greatest and best of 
 uninspired men are liable to err. And therefore we 
 are to use our own reason and knowledge, in con- 
 nection with theirs, in forming our religious opinions. 
 When we come to think seriously and accurately upon 
 a subject, which others have treated with great confi- 
 dence, we may find good reasons to differ from them in 
 opinion. They may have overlooked and we may have 
 found the real trut!i, in the case. The right of col- 
 lecting evidence and of weighing it after collected, is 
 necessarily involved in the right of private judgment. 
 Nor can we properly judge for ourselves, unless we 
 examine for ourselves. After we have read and con- 
 versed upon a difficult religious subject, w^e ought to 
 think and read the Bible, in order to unite with, or 
 differ from others, in opinion. This is the most es- 
 sential and important branch of the right of private judg- 
 ment. This is what others often wish to abridge us 
 of and what we are too apt to give up, or abuse. I 
 may add, 
 
 3. The right of private judgment involves the right 
 of forming our opinions according to the best light we 
 can obtain. After a man knows what others have said, 
 or written ; and after he has thought and searched the 
 scriptures, upon any religious subject, he has a right 
 to form his own judgment exactly according to evi- 
 dence. He has no right to exercise prejudice, or 
 partiality ; but he has a right to exercise impartiality, 
 m spite of all the world. After all the evidence is 
 
30 SERMON 11. 
 
 collected from every quarter, then it is the proper 
 business of the understanding, or judgment, to com- 
 pare and balance evidence and to form a decisive 
 opinion, or belief, according to apparent truth. We 
 have no more right to judge without evidence than we 
 have to judge contrary to evidence ; and we have no 
 more right to doubt without, or contrary to evidence, 
 than v>'e have to believe without, or contrary to evi- 
 dence. We have no right to keep ourselves in a 
 state of doubt, or uncertainty, w^hen we have sufficient 
 evidence to come to a decision. The command is, 
 *' Prove all things ; hold fast that which is good." 
 The meaning is, examine all things ; and after exami- 
 nation, decide what is right. Having brieily described 
 the right of private judgment, I proceed, 
 
 II. To show that men ought to exercise it, in form- 
 ing their I'cligious sentiments. And this will appear, 
 if we consider, 
 
 1. That God has made men capable of judging for 
 themselves, in matters of religion. He has made 
 them wiser tlian the beasts of the field and the fowls of 
 heaven ; and his inspiration has given them under- 
 standing. He has given them not only the pov/ers of 
 perception, volition and memory, which are common 
 to the lovvcr species ; but he has also endued them 
 with the higher powers of reason and conscience, by 
 which they are capable of judging what is right and 
 what is wrong, what is true and what is false. Men 
 are moral agents. They are capable of acting in the 
 view of moral motives. And this enables them to 
 judge for themselves, in the great and serious concerns 
 of religion, as well as in the common affairs of life. As 
 they are capable of judging for themselves and forming 
 their own religious sentiments, so it is their duty to do 
 it. Their capacity creates their obligation, which 
 they cannot dissolve, so long as their capacity remains. 
 As they are rational creatures, they are bound to act 
 rationally. This, indeed, is the only power, which 
 they have no riglit ever to resign. They may, when 
 necessary, give up their property, or civil liberty ; but 
 
SERMON II. 31 
 
 tliey may never give up their riglit offorniing their own 
 rehgious sentiments and of serving; God aeeording to 
 the dictates of their conscience. TJiis is a right, in its 
 own natmx', miahenable ; and since they cannot give it 
 away, they cannot neglect to use it, without injuring 
 both God and themselves. When the great and es- 
 sential doctrines of the gospel are preached to tlicm, 
 they are obliged to judge of them, according to the best 
 evidence they are able to obtain, both from others and 
 from their o^Yn serious and impartial examination.-— 
 They have no right to let their ow^n depraved hearts, 
 nor the false reasonings of others, warp their understand- 
 ing and obscure the real evidence of divine truth, which 
 is to be seen in the Bible. But they are bound to ex- 
 ercise their own rational powers impartially, in search- 
 ing the scriptures and other sources of information, in 
 forming their religious sentiments, which may have a 
 powerful influence upon their religious conduct and 
 future state. 
 
 2. God has given men, not only the proper powers, 
 but the proper means of forming their own religious 
 sentiments. The Bible, which he has put into their 
 hands, contains sufficient information in regard to ail 
 the principal doctrines and duties of religion. God has 
 revealed all the great truths, which are necessary to 
 be known and believed in order to salvation, witli 
 great plainness. The scriptures of truth are level to 
 every one's capacity, so that way-fiiring men, though 
 fools, cannot err therein, unless by prejudice, partial- 
 ity, or blindness of heart. By seriously and atten- 
 tively searching the scriptures, men of all ages, of all 
 characters, of all professions and of all capacities, may 
 discover the truth respecting all sentiments, or doc- 
 trines, which are delivered to them by their teachers, 
 or suggested and propagated by others. When the 
 apostles w^ent forth among Jews and Gentiles, they 
 carried the scriptures with them, from which they pro- 
 fessed to derive their sentiments and to which they ap- 
 pealed for the truth of them. Just so it is now in the 
 ohristian protcstant world, all, who claim the charac^ 
 
S2 SERMON II 
 
 ter of christian instructors, profess to preach the doc- 
 trines, which are contained in that sacred volume, 
 which hes in every one's hands. They profess to rea- 
 son out of the scriptures ; and appeal to them for the 
 support of all the doctrines and duties, which they in- 
 culcate. Those, therefore, who have the Bible in 
 their hands, have ample means of information upon all 
 religious subjects. They may, as the apostle directs, 
 try the spirits, or examine the doctrines, wdiich any 
 religious teachers bring to them as divinely revealed 
 truths. And since they have this ample source of in- 
 formation in their hands, they cannot, without great 
 impropriety and danger, neglect to search the scrip- 
 tures and to employ their own noble, rational powers, 
 in forming their own religious sentiments. Had they 
 no such means, as God has given, to come to the 
 knowledge of the truth ; they might almost despair of 
 finding it, amidst the great variety and contrariety of 
 religious opinions, which are advanced and propagat- 
 ed in the world. But so long as they hold the the Bi- 
 ble in their hands and in their own language, they 
 have an infallible standard, by which they may try and 
 determine the truth, or falsehood of all the doctrines, 
 wdiich are delivered by their teachers, or propagated 
 by others. And this source of information renders 
 them inexcusable, in neglecting to exercise their own 
 private judgment, in determining wdiat is truth and 
 what is error. Neither the confidence, nor authority, 
 which any may display in propagating their sentiments, 
 nor the specious reasons they may offer to support 
 them, ought to lead men to neglect their own right to 
 judge for themselves. They have the power and the 
 means, which God has given them, to know the truth ; 
 and these they are bound to improve for the great pur- 
 poses lor which they are given. It is not only their 
 privilege, but their duty, to exercise their private judg- 
 ment in matters of religion and to believe and disbelieve 
 according to real evidence. 
 
 3. This is the duty of every man, because God has 
 appointed none to judge for him, in respect to his re- 
 
SERMON II. 38 
 
 ligious opinions. It is true, God lias appointed 
 teachers, but not judges. The preachers of the gos- 
 pel are to explain and inculcate the doctrines of it, 
 and place them in as clear, plain and convincing a 
 light as they can. But after all they have done to ex- 
 hibit and support the truth, tlie hearers are to judge for 
 themselves, whether those things they have heard be 
 the truth. They have the same sure word of Inspira- 
 tion, to assist them in determining what is truth, that 
 their teachers have ; and they are obHged to consult 
 it. Teachers, indeed, have often been disposed to as- 
 sume the power and authority of dictating. And the 
 Christian Church has suffered great injury, for ages, 
 from the bigotry and usurpation of tlio>:c, who Iiave 
 sustained the office of sacred guiies. '^^ut it was not 
 so from the beginning. The apostles and primitive 
 preachers of the gospel eisclaimed all dominion over 
 men's faith and professed to be only helpers in pro- 
 moting their knowledge ?^nd holiness. And none, who 
 sustain the office of the ministry, have any right to im- 
 pose their own opinions upon their hearers, by virtue of 
 their sacred office. The rope and all his hierarchy 
 are usurpers, whose pretentions to supreme power and 
 infallibihty in the Church are to be treated with disdain, 
 as vile impositions. The people are their ov»^n proper 
 judges of religious truth and error and of ecclesiastical 
 povN^er. Christian churches have a right to form their 
 own creeds and exercise their own discipline, indepen- 
 dently of any superior ecclesiastical power on earth. 
 As God has appointed none to judge and dictate for 
 them in these serious concerns, so they are under in- 
 dispensable obligations to exercise their own private 
 judgment. 
 
 4. God has forbidden men to take their religious sen- 
 timents from others, upon trust. His direction to his 
 ancient people was to appeal to the law and not to the 
 teachers of it, in order to distinguish truth from error. 
 ** To the law and to the testimony : if they speak not 
 according to this word, it is because there is no light in 
 them." And Christ forbade his followers to call any 
 
 S 
 
Si SERMON II. 
 
 iiian Father. He charged his disciples, '' to take 
 heed and beware of the leaven of the Pharisees and 
 Badducees." We are commanded to prove, that is, 
 examine all things ; and to hold fast that which is 
 good ; and to buy the truth and sells it not. The apos- 
 tle charges Christians, "not to be carried about with 
 divers and strange doctrines." John tells believers, if 
 any man come to you and bring not this doctrine, mean- 
 ing the true gospel, receive him not into your house, 
 neither bid him God speed. And Paultells the Gala- 
 tians to reject any false doctrines, though brought to 
 them by men, or angels. Such divine prohibitions 
 against receiving false teachers and false doctrines ne- 
 cessarily imply, that it is the duty of every man to 
 judge for hi^!,s8lf, in matters of religion ; and to adopt 
 no religious sentiment, without examination and satis- 
 lactory evidence of its being a real truth. God knows 
 that the preachers of the gospel, as well as others, are 
 liable to err in their religious opinions ; and therefore 
 forbids their hearers to place an implicit faith in what 
 they deliver as divine truth. And since God has for- 
 bidden them to place an implicit faith in the opinions 
 of those, whom he has appointed to instruct them, he 
 lays them under an imperious necessity to judge for 
 tliemseives, in forming their religious sentiments. Be- 
 sides, 
 
 5. Every man must feel the eiTects of his own relig- 
 ious opinions ; and consequently ought to exercise his 
 own judgment, in forming them. This is a matter of 
 too much consequence to put out of his own hands.-* 
 Religion itself depends upon just views of the cardinal 
 doctrines of the gospel. Religious affections must be 
 exercised in the view of religious objects ; and the na- 
 ture of rehgious affections is always similar to the objects 
 upon which they terminate. If men have false opinions 
 of God, of Christ and of themselves, their religious 
 affections, if they have any, will be correspondent to 
 their false sentiments. Men's religious exercises of 
 heart are always agreeable to their views of the nature 
 and character of the Supreme Being, whom they love 
 
SERMON II. 35 
 
 and adore. Hence says the prophet Mlcah, •« All 
 people will walk every one in the name of his god ; 
 and we will walk in the name of our Cod forever." 
 Thereli£;ious sentiments of the Heathens govern their 
 religious affections. The religious sentiments of the 
 Mahomedans govern their religious affections. The 
 religious sentiments of the Jews govern their religious 
 affections. The religious sentiments of Deists govern 
 their religious atrections: The religious sentiments of 
 those, who call themselves Christians, govern their re- 
 ligious affections. And the religious sentiments of 
 each sect, or denomination of Christians, govern their 
 religious affections. True religious sentiments, there- 
 fore, are essential to true religion. Men cannot have 
 true religion, without having the true knowledge of 
 God and of the essential doctrines of the gospel. Ac- 
 cordingly, every man's religion will be affected by the 
 religious sentiments, which he cordially embraces. 
 It is, therefore, of as much importance to form our own 
 religious sentiments and to form them according to 
 truth, as to have true religion ; and it is of as much 
 importance to have true religion, as it is to secure the 
 salvation of our souls. If we suffer others to form our 
 religious sentiments for us, yet God will not suffer us to 
 escape the effects of our folly and guilt. We must feel 
 the effects of our own principles, as well as of our own 
 practice. We must give an account of our faith, as 
 well as of our conduct. Not only our temporal, but our 
 eternal interests, are concerned in forming our religious 
 sentiments. Let us remember that we must all stand 
 before the judgment seat of Christ, who has told us, 
 ^^ Ev^ery plant, which my heavenly Father hath not 
 planted, shall be rooted up." 
 
 IMPROVEMENT. 
 
 1. If it be the duty of men to exercise their private 
 judgment, in the manner that has been mentioned ; 
 then they may ahvays know what they ought to be- 
 lieve and practice. If they collect all the evidence in 
 their power and judge according to it, they will cer- 
 
31> SERMON II. 
 
 tainly know wliat it is they ought to believe and to do. 
 If they exercise their right in seeking for evidence and 
 exercise their right in judging according to it, they 
 will form a judgment, which they have a right to fol- 
 low^ ; and which neither Gcd, nor their own conscience, 
 will condemn. The Bereans could know their duty, 
 with respect to believing the doctrines which Paul 
 preached. They could hear him attentively and im- 
 partially ; and after they had heard him, they could 
 search the scriptures attentively and impartially ; and 
 after they had done these things, they could form their 
 judgment according to the evidence they had discover- 
 ed, which was the best evidence they could obtain. 
 And to judge, according to the best evidence they 
 could get, was doing their duty in the case, both in the 
 sight of God and in the sight of their own conscience. 
 This is a proper mode of judging what is right to be- 
 lieve ; and equally a proper mode of judging vvhat is 
 right to do. Vie ara all very apt to complain, that 
 we know not v/hat to believe, nor what to do, but our 
 complaint is always groundless. God never places 
 mankind in a situation, in which they cannot know and 
 do their duty. If it were possible to place them in 
 such a situation, they would not, for the time, be 
 moral agents, nor proper subjects of moral government. 
 But we have not been, nor can we be placed in such a 
 situation. It never v>'as true, when we complained 
 that we could not knov/ cur duty, that we could not 
 know it. There never wa^ any insurmountable diffi- 
 culty in knowing our duty, but what arose from our 
 unwillingness to know it. Our unwillingness to know 
 it misiht have arisen from our unv/illin2:ness to seek for 
 information ; or our unwillingness to seek to those for 
 information, who v/e knev/ were able to inform us ; 
 or our unwillingness to examine the subject of doubt ; 
 or our unwillingness to do our duty, though we knew it. 
 All, that God requires of us, is, to search for the best 
 evidence v/hat our duty is ; and then to act according 
 to that evidence. Though God does not require a 
 Heathen to search the scriptures to know his duty ; 
 
SERMON 11, 37 
 
 yet he Is morally obliged to consult bis reason snd con- 
 science to learn bis duty and to act agreeably to tbe 
 dictates of these inteijectual powers, wbicb he knows 
 he ought to obey. There is no man in this world, 
 "vvlio is ia his right mind, that cannot know what he 
 ought to believe and what be ought to do, in any given 
 in^jtance. It is absurd foi Christians, who have the 
 BiblB in their hands, to plead in excuse for believing 
 and doing wrong, that they could not know what to 
 believe, or what to do ; for tiiey always may have evi- 
 dence, which makes it their duty to believe, or not to 
 believe ; and to act or not to act. 
 
 2. If men ought to exercise their right of private 
 judgment, in the manner which has been mentioned, 
 then they may not only know that they have acted right 
 in forming their religious sentiments, but know that 
 they have formed them according to truth. Many im- 
 agine, because men may err in forming their religious 
 sentiments,that they never can knov/ whether they have 
 formed them right in any case whatever. But they 
 have no right to draw this consequence from human 
 fallibility ; for though men may judge wrong in some 
 cases, yet they may judge right in some cases. When 
 they judge wrong, they cannot know% that they judge 
 right ; but when they do judge right, they may know, 
 that they judge right.. Though they may sometimes 
 think, that they judge right, when they judge wrong ; 
 yet when they do judge right, they may not only think, 
 that they judge right, but know that they do judge 
 right. It is easy to see why they so often think that 
 they judge right, w^hen they judge wrong in forming 
 their religious sentiments. They may judge under the 
 undue influence of tradition, or education, or the opin- 
 ion of others, which directly tends to lead them insen- 
 sibly into error. But if they would exercise their own 
 private judgment, informing their rehgious sentiments, 
 they would generally judge right ; and of course, might 
 know tliat they had judged right. Men are naturally 
 unwilling to take the trouble of examining religious 
 subjects and of using the proper means of discovering 
 
t58 SERMON II. 
 
 the truth, by properly exercishig their riglit of private 
 judgment. Not one in ten among the learned and 
 not one in fifty among the unlearned, properly exercise 
 their private judgment in forming their religious senti- 
 ments. People are taught at this day, that it is in 
 vain for them to exercise their ri^ht of private judg- 
 ment in matters of religion. One celebrated divine* 
 asserts in a sermon he published, that no Christian 
 can certainly know, that the gospel itself is of divine 
 Inspiration ; and another ingenious divine f has stat- 
 ed, that he himself does not certainly know, that any 
 one of his religious sentiments is certainly true. But 
 is not this a false, groundless and dangerous opinion ? 
 and did it not spring from the neglect of exercising pri- 
 vate judgment ? The Bereans acted a wiser part.— 
 They exercised their private judgment and examined 
 and determined for themselves, whether the doctrines 
 they heard Paul preach w^ere really true. They judg- 
 ed right ; and no doubt, they knew that they judged 
 right. Paul first formed a v;rong opinion of Christ 
 and verily tliought it was a true opinion ; but after he 
 had formed another and true opinion of Christ, he 
 knew that his present opijiion was right and his 
 former opinion was wa^ong. The right of private 
 judgment, in matters of religion, w^ould be of no ser- 
 vice, if, by the proper exercise of it, we could not dis- 
 cover the real truth respecting religious subjects and 
 know that we discover it. 
 
 3. If the right of private judgment, in matters of 
 religion, be such as has been described ; then it may 
 be greatly abused. Under the pretext of this right, 
 men may take the liberty of judging very erroneously, un- 
 reasonably and wickedly This liberty of judging of 
 Paul's preaching at Thessalonica, the Jews grossly 
 abused. After he had reasoned with them three sabbath 
 days, out of the scriptures, opening and alledging, that 
 Christ must needs have suffered and risen again from 
 the dead and that he was the real Christ ; they malic- 
 iously rose in a body and by violence, drove him out 
 of the city, charging him with the guilt of breaking the 
 
 * President Dwigkt. tNoAH Worcester. 
 
SERMON n. 39 
 
 peace and rebsHing against Caesar, by prcachini^ llie 
 spiritual kingdom and authority of Christ. Thus tho 
 Jews, under the influence of tradition, education and 
 prejudice, disbelieved and rejected the pure doctrines 
 of the gospel which Paul preached, while at the very 
 s'ame time, a multitude of the Greeks candidly believ- 
 ed and cordially embraced them. This is far from be- 
 ing a solitary instance of men's abusing their right 
 of private judgment, in forming their religious senti- 
 ments. Wherever the gospel has been preached since 
 the apostles, it has been opposed, rejected, or pervert- 
 ed, by the great majority of the hearers, under the 
 pretext of the right of private judgment, unless this 
 right has been restrained by civil, or ecclesiastical ty- 
 ranny. This right we knov/ is generally enjoyed in 
 Europe and universally enjoyed in this land of fre<i- 
 dom. But what have been and what are now the 
 fruits and etfects of men's enjoying the liberty of form- 
 ing their own religious sentiments ? Have not the 
 great majority abused tfiis liberty, by becoming scep- 
 tics, or Deists, or Universalists, or embracing error 
 under some name, or other ? But though the right 
 of private judgment has been and still is, so extensive- 
 ly and grossly abused, it is far better to tolerate it, than 
 to restrain it, by any other means, than those which 
 are rational and spiritual. Christ's kingdom is not of 
 this world ; and all his cordial subjects ought always 
 to act on the pure principles of truth and benevolence. 
 4 If the right of private judgment be such as has 
 been described ; then we may easily see, how those, 
 who judge for themselves on religious subjects and 
 with the same degree of light before them, may judge 
 very differently. Different causes may operate differ- 
 ently on different men, to restrain them from weighing 
 the arguments for or against any religious truth, in an 
 even balance. One may pay more attention to the 
 arguments on one side of the question and another may 
 pay more attention to the arguments on the opposite 
 side of the question ; or one may seek for arguments 
 on one side of the question and another may seek for 
 
40 SERMON II. 
 
 arguments on the opposite side of the question ; or one 
 may wish to find the truth in the case, and another, for 
 some sinister motive, may wish not to find it. These 
 men, therefore, will form different opinions on the sub- 
 ject examined. Such cases, as this, very frequently 
 occur inrehgious disputes. Men of equal abilities and 
 apparent candor, very seldom convince one another in 
 a religious dispute ; though they may convince others 
 of what is truth and what is error. It is not strange, 
 therefore, that so few religious disputes are finally set- 
 tled by those, who are engaged in them. But still 
 these religious disputes tend to exhibit truth and to 
 expose error and give an opportunity to all the impar- 
 tial, to form their religious opinions . according to 
 truth. 
 
 5, If the right of private judgment be such as has 
 been described ; then it is consistent w ith all those 
 things which have been thought and said to militate 
 against it. 
 
 This right is consistent with the duty of parents to 
 give religious instruction to their children, it is said 
 by many, that cliildren ought not to be instructed in 
 religious duties and doctrines, till they come to matu- 
 rity m their rational powers and are able to judge for 
 themselves, whether the Bible be the word of God, 
 and its doctrines and duties are true. This doctrine 
 was taught in France by Voltaire and Helvetius and 
 had a pernicious influence en the rising generations for 
 a time. The same doctrine has been maintained and 
 propagated in this country and actually led parents and 
 schoolmasters to lay aside the Assembly's Catechism 
 and every religious book, the Bible not excepted ; and 
 even the very form of rehgion. But God, who knows 
 the capacity of children, commands their parents to 
 teach them the duties and doctrines of Christianity 
 and bring them up in the nurture and admonition of the 
 Lord. Children are not required to exercise their 
 private judgment, until they are capable of it ; but as 
 soon as they are capable, whether at four years old, or 
 at seven, or at ten, they are required to exercise it and 
 
SERMON II. 41 
 
 judge whether their parents, or other instructors teach 
 them the truth. Thj duties of parents and of children 
 are perfectly consistent with the right of private judg- 
 ment in things of rehgion. 
 
 Tii3 right of private judgment is consistent with the 
 duty of preachers. They are to declare the whole 
 counsel of God and exhibit every doctrine and duty re- 
 vealed in the Bible, as plainly and intelligibly as pos- 
 sible. But their hearers like the noble Bereans, are 
 to exercise their private judgment and form their own 
 opinion, whether their religious teachers exhibit truth, 
 or error. Preachers have no dominion over the faith of 
 their hearers. Paul disclaimed all such authority ; 
 and commended his hearers for judging for them- 
 selves. 
 
 The right of private judgment is consistent with the 
 divine command to believ^e and embrace the gospel 
 immediately, or without the least delay. Christ did 
 conmiand his apostles and their successors to go and 
 preach the gospel every where and call upon sinners 
 to repent and believe it immediately. The Author of 
 Christianity not founded on argument, presume^ to 
 argue from this injunction, that Christianity is not 
 founded in reason ; for if it were founded in reason, 
 men might and ought to reason upon it and jix!ge for 
 themselves, whether it be a true, or false rehgion. 
 Dr. Doddridge calls this Author one of the most vsub- 
 tile enemies of Christianity. His argument is both 
 false and sophistical. The apostles and all their faithful 
 successors have preached the gospel argumentatively. 
 They did not call upon men to believe and embrace 
 the gospel without any reason. They reasoned out 
 of the scriptures, that Christ was the promised Mes- 
 siah and Savior of the world. And after his resurrec- 
 tion, they stated public, notorious facts, to prove that 
 be had suffered and died the just for the unjust. And 
 then they called upon men to beheve and trust in him 
 for salvation, upon plain and infallible evidence, 
 which was sufficient to convince every hearer, whose 
 mind was not barred by the depravity of his heart. 
 
42 SERMON II. 
 
 The apostles required men to belieye upon the evidence 
 they exhibited and not to believe without evidence and 
 without juciging for themselves, whether the gospel were 
 true, or false. 
 
 The rightof private judgment is consistent with the 
 duty of Christians to be entirely united in their religious 
 sentiments. Paul enjoins this duty upon them.— 
 "Nowl beseech }^ou, brethren, by the name of our 
 Lord Jesus Christ, that ye all speak the same thing 
 and that there be no divisions among you, but that ye be 
 perfectly joined together in the same mind and in the 
 same judgment." The proper exercise of private 
 judgment is so far from being a bar to the entire union 
 of Christians in their religious sentiments, that it is the 
 only thing, that can bring them to think, to speak, to 
 judge alike and be perfectly joined together in the be- 
 lief of the same essential doctrines of the gospel. The 
 proper exercise of private judgment is like a magnet, 
 to draw iheni together in their religious sentiments, 
 without the least "condescension to each other. 
 
 The proper exercise of private judgment is consis- 
 tent v/ith the duty of those, who are sound in the faith, 
 to censure and reject such heretics, as run into gross 
 and fundamental errors, that are subversive of the gos- 
 pel. Those, who properly exercise their private 
 judgment, know how to distinguish fundamental errors 
 from fundamental truth, in the professors of religion ; 
 and therefore can consistently perform the trying duty 
 of censuring and excluding from their communion sucii 
 as make shipwreck of their faith. Those, who abuse 
 their right ^of private judgment, have no reason to 
 complain of others for censuring them for the abuse 
 
 of it. 
 
 I may still further observe, under this head, that it 
 is consistent for God to condemn those, who abuse 
 their right of private judgment. He does condemn 
 those, who are under strong delusions to believe a lie. 
 They never would have run into such fatal errors, if 
 they had properly exercised their right of private judg- 
 ment. Though God allowed them to judge for them- 
 
SERMON 11. 43 
 
 selves, yet he never gave them a right to judge v;rong. 
 All the doctrines andduties, which Godhas revealed; and 
 all the precepts and prohibitions he has given in his word, 
 are entirely consistent with the right and duty of pri- 
 vate judgment. And no man, who really understands 
 the nature of this right and duty, can raise a solid, or 
 even a plausible objection against it. 
 
 6. It appears from the whole tenor of this discourse, 
 that none, who believe the right of private judgment 
 in matters of religion, can believe the too common and 
 prevailing notion of universal Catholicism. This no- 
 tion is altogether nnscriptural and unreasonable. It 
 is built upon three false principles. One is, that the 
 doctrines and duties of Christianity are not consistent 
 with each other. A second principle is, that if they 
 are consistent, no man is able to see their consistencj^ 
 And a third principle is, that it is not necessary, that 
 any man should see their truth and consistency, in or- 
 der to embrace the gospel and be saved. Every one of 
 these principles is false. It is false, that the doctrines 
 and duties of Christianity are not consistent ; for they 
 are perfectly consistent. It is false, that no man can 
 see their consistency ; for every man can, if he would 
 properly exercise his judgment and conscience, see their 
 consistency. And it is false, that it is not necessary, 
 that any man should see their truth and consistency, in 
 order to embrace the gospel and be saved ; for it is 
 only through the sanctiilcation and belief of the truth, 
 that men can be saved. As all these principles are false, 
 so the notion of miiversal Catholicism, which is founded 
 upon them, must be equally false. Nor is it merely 
 false, but extremely dangerous. It naturally tends to 
 lead men into Deism and downright scepticism. For 
 if men cannot know, that the dictates of their own rea- 
 son and conscience are true, they cannot know% that 
 the Bible is true, or that any of its doctrines and duties 
 are true. They must be infidels. The notion of uni- 
 versal Catholicism is a false and dangerous opinion, 
 greatly prevailing at the present day and producing the 
 most fotal effects. 
 
44 SERMON II. 
 
 Finally, this subject calls upon three classes of men 
 to do their duty immediately. 
 
 First, it calls upon errorists, who have embraced 
 error instead of truth, to shew themselves men and 
 embrace truth instead of error. If they would on- 
 ly exercise their right of private judgment, as they 
 ought to do, it would effectually cure them of their 
 errors. 
 
 Secondly, this subject calls upon those, who hold 
 the truth in unrighteousness to renounce their enmity 
 and opposition to the great and important doctrines, 
 which they know to be true ; and cordially embrace the 
 gospel. Let not this be their condemnation, that light 
 has come into the world and into their minds, but they 
 still love darkness rather than light. 
 
 Lastly, this subject calls upon those, who know and 
 love the truth, to contend earnestly for the faith once 
 delivered to the samtsand employ every proper method 
 to preserve and promote it. Let them attend more, 
 than is the practice at the present day, to the first prin- 
 ciples of the oracles of God. This is a duty, which 
 Christians are in great danger of neglecting, while so 
 many are lying in wait to deceive the unwary .and un- 
 guarded. 
 
SERMON III. 
 
 TRUE KNOVTIiSD&i: TEIS rOUXTDATZOZOr OF TRUSS 
 
 Philippians, I. 9. — And this I pray, that 
 your love may abound yet more and more in knoivl- 
 edge and in all judgment. 
 
 Philippi was a chief city in Macedonia, whither 
 Paul was called to preach the gospel by a vision, in 
 which " there stood a man of Macedonia and prayed 
 him, saying, C^me over into Macedonia and help us." 
 Paul obeyed this heavenly vision and went to Philip- 
 pi, where he preached the gospel and converted Lydia, 
 the Jailor and others, whom he formed into a Chris- 
 tian Church. Though the members of this church were 
 few in number, yet they sustained a most excellent 
 character ; and the apostle wrote this epistle to them, 
 not so much to reprove them, as to commend them for 
 their growth in knowledge and every christian grace. 
 He addresses them in language of high approbation 
 and esteem. '* Grace be unto you and peace from 
 God our Father and from the Lord Jesus Christ. 
 I thank my God upon every remembrance of you ; for 
 your fellowship in the gospel from the first day until 
 now ; being confident of this very thing, that he, who 
 hath begun a good work in you, will perform it until the 
 day of Jesus Christ. Even as it is meet for me to 
 think this of you all, because I have you in my heart, 
 inasmuch as both in my bonds and in the defence 
 and confirmation of the gospel, ye all are par- 
 takers of my grace. For God is my record, how great- 
 ly I long after you all in the bowels of Jesus Christ. 
 And this I pray, that your love may abound yet more 
 and more in knowledge and in all judgment." There 
 
46 SERMON III. 
 
 can be no doubt, but these Philippian Christians both 
 knew and loved God. And v/hat was true of them is 
 equally true of all other real Christians, which warrants 
 us to say, 
 
 That the true love v^hich Christians exercise to« 
 wards God, is founded in the true knowled2;e of God, 
 I shall, 
 
 I. Consider what we are to understand by Christ- 
 ians having the true knowledge of God; 
 
 II. Show how they gain the true knowledge of God; 
 And, 
 
 II I. Show that their love to God is founded in their 
 true know ledge of God. 
 
 I. Let us consider what v/e are to understand by 
 Christians having the true knowledge of God. It is 
 readily conceded, that this cannot mean, that Christ- 
 ians have a full and comprehensive knowledge of God, 
 For none by searching can find out God ; none can 
 find out the Almighty unto perfection. No created 
 beings ever have had, or ever can have a full and com- 
 prehensive knowledge of their uncreated, self-existent, 
 independent, almiglity and infinite Creator. Neither 
 men, nor angels are capable of acquiring,or even of re- 
 ceiving a full and comprehensive knowledge of God. 
 Nor can we conceive it to be possible for God to make 
 beings capable of having a full and comprehensive 
 knowledge of himself. For none, but a Deity, can 
 comprehend a Deity. It is not to be supposed, there- 
 fore, that Christians ever had, or ever can have a full 
 and comprehensive knowledge of God. But there 
 may be a true knowledge cf God, wdiich is not a full 
 and comprehensive knov/lcdge of him. The differ- 
 ence betw^een a perfect knowledge of God and a true 
 knowledge of God is very plain and intelligible. A 
 perfect knowledge of God implies a knowledge of all 
 things, which arc true concerning God; but a true 
 knowledge of God implies the knowledge of some 
 things only which are true, concerning God.-— 
 Though men do not know every thing, that is true, 
 in respect to any created object ; yet they know 
 
SERMON in. 41 
 
 somethln.^, that is true, in respect to some created 
 objects. Though mon do not know every thing that 
 is true, in respect to matter, or mind ; yet they 
 know something, that is true, in respect to both mat- 
 ter and mind. And what they do know that is true, 
 in respect to either matter, or mind, is as real and true 
 knowledge, as if they knew every thing concerning 
 these objects. So what Christians know, that is true, 
 concerning God, is as true knowledge, as if they 
 knew every thing concerning God. They know that 
 it is true, that God is self-existent, or that he exists 
 of himself, without any external cause of his exist- 
 ence ; though they do not know the ground of his 
 self-existence. They know that God is eternal, or 
 never had a beginning of existence ; though they do 
 not know the ground of his eternal existence. They 
 know that God is omnipotent, or that he has almighty 
 power ; though they do not knov^ the ground of his 
 almighty power. They know that he is omniscient, 
 or that he knows all things, that can be knov/n ; 
 though they do not know the ground of his knowing 
 all things. They know that he is omnipresent, or 
 that he fills the whole circle of creation with his con- 
 stant presence ; though they do not know^ the ground 
 of his constant and universal presence. I'hey know 
 that he is perfectly benevolent, or has no mixture of ma- 
 levolence in his heart ; though they do not know the 
 ground of his unmixed goodness. They know that he 
 is perfectly just and has no mixture of injustice in his 
 heart ; though they do not know the ground of his un- 
 mixed justice. They know that he is perfectly merci- 
 ful, or as merciful as any being can be ; though they do 
 not know the ground of his infinite mercy. The knowl- 
 edge, which Christians have of these things, that are 
 true concerning God, is as real and true knowledge of 
 God, as if they knew all things concerning God, or 
 could completely comprehend his being and perfections. 
 Again, Christians know something about the mode 
 of God's existence. They know that he exists a 
 Trinity in Unity ; though they cannot comprehend 
 
48 SERMON III. 
 
 the ground of this mode of existence. They know 
 that there is a personal distinction in his nature, which 
 lays a foundation for his being called Father, Son and 
 Hjly Giiost. Tiiey know that the Father has the 
 personal properties of understanding, willing and act- 
 ing ; that the Son has the personal properties of un- 
 derstanding, willing and acting ; and that the Holy 
 Ghoit has the personal properties of understanding, 
 willing and acting;. Thsy know these things, which 
 are true, concerning God's mode of existence ; and 
 their knowledsje of these tbin2:s, which are true con- 
 cerning his mode of existence, is as real and true 
 knowledge, as if they could completely comprehend 
 every thing about the mysterious doctrine of the 
 Trinity. A partial knowledge of any object is as 
 real knowledge, as the perfect knowledge of it. The 
 partial knowledge of the magnitude of the largest 
 mountain is as real knowledge, as the perfect knowl- 
 edge of the magnitude of a mole hill. A partial knowl- 
 edge of the sun, moon and stars is as real knowledge, 
 as a full, and comprehensive knowledge of alj those 
 great and distant objects. No man knows every thing 
 about any thing, that exists. No man knows every 
 thing about himself, nor every thing about his fellow- 
 creatures, nor every thing about the world in which he 
 lives, nor about Him, who made the world. But every 
 man knows something about himself and something 
 about his fellow creatures and something about the 
 world in w^hich he lives and something about Him, who 
 made the world And this something, which he knows 
 about all these objects, is as real knowledge, as if he 
 knew every thing about them. Now, it is easy to see 
 what we are to understand by Christians having the 
 true knowledge of God. We are to understand noth- 
 ing more, nor less by it, than their knowing some things 
 which are true concerning God ; though they can- 
 not comprehend the ground, of his self-existence, nor 
 the ground of his natural and moral perfections, nor 
 the ground of his existing a Trinity in Unity. I now 
 proceed to show, 
 
SERMON III. 49 
 
 II. How Christians gain this true, though partial 
 knowledge of God. Here then I would observe, 
 
 1. That they gain some true knowledge of God, 
 by the light of nature. The apostle points out this as 
 one source of the true knowledge of God. He repre- 
 sents the heathens, as deriving some true knowledge of 
 God from the works of creation. '' For the invisible 
 things of him from the creation of the world are clearly 
 seen, being understood by the things that are made, 
 even his eternal power and Godhead ; so that they are 
 without excuse." David also represents the light of 
 nature as teaching the true knowledge of God. He 
 says, "The heavens declare the glory of God ; and the 
 firmament sheweth his handy v/ork. Day unto day 
 uttereth speech and night unto night shey/eth knowl- 
 edge. There is no speech, nor language v/here their 
 voice is not known." All Christians derive some true 
 knowledge of the being and perfections of God, from 
 the works of creation ; which exhibit clear and 
 incontestable evidence of his existence, of his omnip- 
 otence, of his omniscience, of his omnipresence and of 
 his pure and universal goodness. Christians cannot 
 seriously and attentively contemplate upon themselves 
 and the objects around them, without gaining some 
 true knowledge of the being and perfections of their 
 Creator. Nor can they seriously and attentively con- 
 template the works of providence, without gaining more 
 true knowledge of the Creator, Preserver and Bene- 
 factor of the world. God displays himself more clear- 
 ly by his works of providence, than by his works of 
 creation. It must be allowed, however, that there 
 are many important things concerning God, of 
 which Christians cannot gain the knowledge, by the 
 works of creation and providence, or what is called tho 
 light of nature. And this leads me to observe, 
 
 2. That Christians gain their knowledge of God, 
 principally, from divine revelation, which is contain- 
 ed in the sacred scriptures. These were given by di- 
 vine inspiration and teach the deep things of God, 
 which cannot be discovered by the light of nature. — 
 
 7 
 
50 SERMON in. 
 
 Peter tells us, '' Tiie prophecy cam3 not in old time 
 hy the will of man ; but holy men of Gjd spake as 
 they were moved by the Holy Ghost." And Paul 
 tells us, "All scripture is given by inspiration of God 
 and is profitable for doctrine, for reproof, for correction, 
 for- instruction in righteousness ; that the man of God 
 may be perfect, thoroughly furnished unto ail good 
 works." These holy scriptures teach all things, wliich 
 are necessary to make men wise unto salvation. They 
 leach what men ought to believe concerning God and 
 what duty he requires of men. They teach the knowl- 
 edge of the character, perfections, designs and govern- 
 ment of God. They teach the knowledge of the myste- 
 rious mode of the divine existence in three persons. 
 They teach the knowledge of the personal properties 
 of these three divine persons. They teach the knowl- 
 edge of the covenant of redemption, in which each 
 person in the Godhead engaged to perform a distinct 
 part, in carrying tliat design into execution. They 
 teach the knowledge of the Incarnation of Christ, by 
 wliich he took human nature into a mysterious and 
 personal union with the divine. They teach the knowl- 
 edge of Christ's sutferhigs and death on the cross, to 
 make atonement for the sins of the world. They 
 teach the knowledge of the terms of salvation, and of 
 the duty of sinners to comply with the terms of the 
 gospel. They teach the knowledge of tiie danger 
 of rejecting the condescending terms of pardoning mer- 
 cy. They teach the knowdedge of a future state beyond 
 the grave, in which the souls of men will be happy, or 
 miserable forever. Now, all Christians gain more, or 
 less true knowledge of these great and deep things of 
 God, from his word, where they are taught in a plain 
 and intelligible language, which they can and do under- 
 stand, as v/eil as the language of any other book they 
 read. They can understand^God speaking in their ow.i 
 language, as well as they can understand one another, 
 speaking in their own language. Though God cannot 
 tell them, in any language, all things about himself ; yet 
 he can tell them some things about himself, in their own 
 language which tliey can understand. And when they 
 
SERMON III. 51 
 
 look into his word, they find, that he Ijas sctiial-y told 
 them, in their OAVRlaRgiiugc, something about his exist- 
 ing from eternity, something about his existing in tliree 
 persons, something about his own person, something 
 r.bout the person of his Son, something about the per- 
 son of the Holy Ghost, something about their distinct 
 personal properties, excellencies and perfections, some- 
 thing about their united and ultimate design, in creation, 
 providence and redemption, something about the means 
 of carrying this design into execution and something 
 about his own perfect blessedness, as one God in three 
 persons. Though God has told them something about 
 real mysteries in his word, but not every thing ; yet 
 they can understand whatever he has told them about 
 real mysteries, as well as whatever he has toJd them 
 about themselves, or any other creature, or object in 
 nature. Thus it appears, that Christians m.ay and 
 do gain the knowledge of some things, that are true 
 concerning God, both by liis works and by his word ; 
 and this is as true and real knowledge of God, as if he 
 bad revealed and they understood every thing about his 
 existence, perfections, purposes and works. It now 
 only remains to sho¥/, 
 
 IIL That their true love to God is founded in their 
 true knowledge of God. The apostle plainly suppos- 
 es, that the Fhihppian Christians hvd actually ex- 
 ercised true love to God ; and that their true love was 
 founded in their true knowledge cf him. ** And this 
 I pray, that your love may abound yet more and more 
 in knowledge and in all judgm.cnt." Their love had 
 abounded and abounded in knowledge and in all judg- 
 ment. They had loved God for those supreme excel- 
 lencies, which he had exhibited in his works and word. 
 And what was true of the Philippians is true of all real 
 Cliristians. They do not not love, nor worship an un- 
 known God. They know and love the only true God 
 and Jesus Christ, whom he hath sent. Tliey love God 
 for what they know concerning him ; and not for what 
 they do not know concerning him. Their love to God 
 springs from a true knowledge of his being, "perfections, 
 designs and government ; and not from their ignorance 
 
52 sehmon hi. 
 
 of these tilings. Knowled^^e and not ignorance, is the 
 mother of their devotion. This will appear, if we con- 
 sider, 
 
 1. Thatif Christians should love God, for what is 
 not true concerning him and v>^hat they do not know to 
 be true concerning him, they would loye a false charac- 
 ter of God, which would not be true, but false love. 
 It would be the same, as loving a false god, which is 
 the essence of idolatry. The heathens love and worship 
 false gods, whom they know not and cannot know ; 
 because they do not exist, but are only imaginary ob- 
 jects. And according to their imaginary ideas of them, 
 are very odious and detestable objects ; so that their 
 supreme homage is the grossest idolatry. It is indeed 
 idolatry to love linj created being supremely, however 
 virtuous and amiable he may be ; but it is gross idola- 
 try to love any sinful creature supremely. There have 
 been and are now, as gross idolaters among those, who 
 call themselves Christians, as among heathens. For 
 those, who call themselves Christians, often have as 
 false ideas of the true God, as heathens have of their 
 false gods ; and they love the true Gvod for the same 
 reasons, that heathens love their idols. They are, 
 therefore, guilty of as real idolatry, as the heathens are. 
 The true love, therefore, which Christians exercise 
 towards the true God, is not founded in the ignorance, 
 but in the knowledge of his true character. If their 
 love to God were founded in ignorance and falsehood, 
 it would be false and criminal love. For it is crim- 
 inal to love any moral character, which is not morally 
 excellent and amiable. The Phihppians knew the dif- 
 ference between the true God and the false gods they 
 had worshipped. 
 
 2. It is the knowledge, which Christians have of the 
 real and supreme excellency and glory of God, that lays 
 them under moral obligation to love him supremely. 
 If he were not supremely excellent, they would not be 
 under moral obligation to love him supremely ; or if 
 they did not know, that he is supremely excellent, 
 they would not bo under moral obligation to love him 
 
SERMON III. 53 
 
 supremely. But he is supremely excellent ; and 
 Christians know, by his works and word, that he is su- 
 premely excellent and of course, feel themselves under 
 moral and indispensable obligations to abound in their 
 love to him, in knowledge and in all judgment. The 
 morethej know of God, the more they feel themselves 
 bound to love him with all their heart. Tlie true 
 knowledge of God is the only medium, through which 
 Christians increase and abound in love to him. Hence 
 Christ prayed to the Father for them, " Sanctify them 
 through thy truth : thy word is truth." Hence he ap- 
 pointed ministers to teach them divine knowledge.— 
 *' And he gave some, apostles ; some, prophets ; some, 
 evangelists ; and some, pastors and teachers ; for the 
 perfecting of the saints, for the work of the ministry ; 
 for the edifying of the body of Christ : till we all come 
 in the unity of the faith and of the knowledge of the 
 Son of God, unto a perfect man, unto the measure of 
 the stature of the fulness of Christ." And the apostle 
 Peter exhorts Christians, ''to grow in grace and in 
 the knowledge of our Lord and Savior Jesus Christ." 
 The true love, therefore, which Christians exercise, to- 
 wards God, is founded in their true knowledge of his 
 glorious and amiable character. 
 
 IMPROVEMENT. 
 
 1. If Christians derive som.e true knowledge of 
 God from his works and word, they may have some 
 true knowledge of every doctrine, which God has re- 
 vealed in his w^ord. It is generally believed and ac- 
 knowledged, that there are many truths and doctrines 
 revealed in the Bible, which all Christians may under- 
 stand. They are revealed so plainly, that every per- 
 son may understand them, or have some true and real 
 knowledge of them. But it is almost as generally 
 supposed, that there are some doctrines revealed in the 
 Bible, that no men, in this world, can really and truly 
 \inderstand, though they may approximate a little to- 
 wards a real knowledge of them. Some make a larg- 
 er and some a smaller catalogue of dark, difficult, 
 
54 SERMON HI. 
 
 unintelligible and mysterious doctrines, wliich they 
 allow are revealed in the Bible and which they insist, 
 that no man cv.n really and truly understand. But is 
 it not a plain absurdity to suppose, that God has reveal- 
 ed any thing to us in his word, concerning himself, or 
 concerning ony of his creatures, which cannot be real- 
 ly known by us, in our present, imperfect state ? If 
 we cannot understand God, speaking to us, in our 
 own language, wdiy should he speak to us at all 7 If 
 we allow, then, that God does speak tons in his word, 
 we must suppose, that \Ye are capable of understand- 
 ing what he says, whether he soys more, or less upon 
 any subject whatever. I Tone suppose, that God has 
 revealed all that he might have revealed upon plain 
 subjects ; and much less that he has revealed all that 
 he might have revealed i;pcr- more difficult, deep and 
 abstruse subjects. But v/e must suppose, that what 
 he has revealed upon the darkest and deepest subjects, 
 is as easy to understand, as what he has revealed up- 
 on the plainest subjects. I will illustrate this point, 
 as clearly as i can. God has told us, that he existed 
 before the foundation of the world ; that is, before 
 any creature, or object, existed besides himself ; which 
 means his existing from eternity. This is a plain and 
 important truth, though he has not told us, how he ex- 
 ist'^d from eternity. God has told us, that he created 
 the world and all that is in it, vAiich is a plain and im- 
 portant truth, though he has not told us how he creat- 
 ed all things, or brought them out of nothing into ex- 
 istence. God has told ^us, that he hath hung the 
 earth upon nothing ; which is a plain and important 
 truth ; though he has not told us how he upholds, or 
 supports it every moment. God has told us,that he gov- 
 erns all things ; v/hich is a plain and important truth, 
 though he has not told us how lie governs all things. 
 God has told us, that he constantly fills heaven and 
 earth and -aW places v/ith his presence ; which is a plain 
 and important truth, though he has not told us how 
 he fills the universe with his presence. God has told 
 us, that he has decreed all things, which is a plain and 
 
SERMON III. 55 
 
 important truth, though he has not told us v.-hat and 
 how many things he has decreed. (»od has told us, 
 that he is absoUitely immutable, which is a phiin and 
 important truth ; though he has not told us what is 
 the ground of his immutability. God has told us, that 
 he works in men both to will and do, which is a plain 
 and important truth, though he has not told iis how he 
 constantly produces all their free and voluntary ex- 
 ercises. God has told us, that he is one God, but ex- 
 ists in three distinct persons, each of whom has the 
 properties of understajoding, willing and acting, which 
 is a plain and important truth, though he has not 
 told us, what there is m his nature, that lays a found- 
 ation for this pcrsoiiai distinction. 
 
 Nov^y just so much as God has told us in his 
 word, concerning his existing from eternity ; his cre- 
 ating the world ; his upholding the world ; his govern- 
 ing the world ; hb fiUiog the vv^orld v/ith his presence; 
 his decreeing all things ; his perfect immutability ; his 
 operating upon the hearts of men ; and his existing a 
 Trinity in Unity, is as easy to be understood and cer- 
 tainly known, as any thing he has revealed concerning 
 less obscure and profound subjects. Whatever he has 
 revealed in the Bible, be has revealed in tlie plain and 
 intelligible language of men, who are capable of un- 
 derstanding the true meaning of every word, which 
 he has used upon every subject, abciit which he has re- 
 vealed any thing. It is reasonable to suppose, that 
 God has not revealed any thing in his word, which we 
 cannot understand ; but it is absurd to suppose, that 
 he has revealed any thing in his v/ord, which we can- 
 not understand. It is certain to a demonstration, that 
 if we cannot understand what he reveals upon the most 
 profound subjects, w^e cannot understand what he re- 
 veals upon the plainest subjects. It is a contradiction 
 in terms to say, that he reveals any thing in our lan- 
 guage which we cannot understand, nor express prop- 
 erly in our own language. For on this supposition, 
 he does not reveal any thing. Nothing can be reveal- 
 ed to us, v/hich no human language can express. Th« 
 
56 SERMON III. 
 
 supposition, that we cannot understand all that God 
 has actually revealed concerning tlie doctrine of the 
 Trinity, casts a mist, a cloud and complete darkness 
 over ail the doctrines of the Bible. It is absurd for 
 any man, to undertake to defend the doctrine of the 
 Trinity and at the same time tell us, that neither he, 
 nor any body eke, can understand what God has ac- 
 tually revealed upon that mysterious subject. God 
 has told us, that he created men ; that his Son died to 
 redeem men ; and that the Holy Ghost sanctifies^ the 
 hearts of men. This implies, that he is a person, or 
 agent J and that his Son is a person, or agent ; and 
 that the Holy Ghost is a person, or agent. And it 
 is as absurd to deny, that the Father is a person, or 
 that the Son is a person, or that the Holy Ghost is a 
 person, because they are not called persons in the 
 Bible ; as to deny that God is a moral agent, because 
 he does not call himself a moral agent ; or as to deny, 
 that mankind are moral agents, because God calls them 
 men and not moral agents. These observations will 
 apply to every doctrine, which God has revealed in the 
 Bible, in human language ; for they can all be under- 
 stood and explained, by different words in the same 
 language, in which they are revealed. 
 
 2. if Christians can understand whatever God has 
 revealed in his word, concerning himself or any of his 
 creatures ; then there is a propriety in preaching upon 
 any truth, or doctrine, that God has revealed in the 
 Bible. We often hear it said, that there are some 
 doctrines revealed in the Bible, that ought never to be 
 preached ; such as the doctrine of the Trinity ; the 
 doctrine of the divine and human nature in the person 
 of Christ ) the doctrine of decrees ; the doctrine of 
 election ; the doctrine of divine agency in the produc- 
 tion of moral exercises in the hearts of men ; and the 
 doctrine of the future and eternal punishment of the 
 finally impenitent ; and many other doctrines. It is 
 said, that such doctrines as these, though revealed in 
 the Bible, are too dark, profound, or mysterious, to be 
 explained, proved and defended, by the fallible preach- 
 
SERMON III. 57 
 
 ers of the gospel. But is not this a groundloss and 
 hurtful opinion ? If Christians may have a true 
 knowledge of what God lias revealed in his word; 
 then it seems, that Christian ministers may have a 
 true knowledge of whatever doctrine God has revealed 
 in the gospel ; and consequ^ntiy that they may and 
 ought to explain, prove and defend whatever doctrine 
 theyfmd Cod has actually revealed. That is to say, 
 they ought to explain, prove and defend so much con- 
 cerning any doctrine, as God has revealed and no 
 more. If he has revealed something concerning the 
 doctrine of the Trinity, they ought to explain, prove, 
 anddefend that somethins;. if he has revealed some- 
 thing concerning the doctrine of decrees, election and 
 reprobation, they ought to explain, prove and defend 
 that something. If he has revealed something con- 
 cerning the doctrine of the divine and human nature of 
 Christ, they ought to explain, prove and defend that 
 something. If he has revealed something concerning 
 divine agency, future punishment, or any other doc- 
 trine of the gospel, they ought to explain, prove and 
 defend that something. But though ministers ought 
 to explain, prove and defend what God has revealed in 
 his word, yet they ought never to attempt to explain, 
 or prove, or defend wdjat he has not revealed in his 
 word and Vv'hat, for that reason, is really mysterious. 
 There is, hoY\^ever, a wide difference between what is 
 merely difficult and what is really mysterious, respect- 
 ing the revealed doctrines of the gospeL And it is 
 the proper duty and business of ministers to point out 
 thisciifference, by explaining w^liat is difacult, and dis- 
 tinguishing a difficulty from a mystery. And it is in 
 all cases ensy and practicable to discover and point 
 out and remove a difficulty and make it appear to be no 
 mystery. And wlien they have done this, in respect 
 to the doctrine of the Trinity, or the doctrine of de- 
 crees, or any other doctrine, concerning which God has 
 not revealed so much as he might have revealed, they 
 have done wdiat they ought to do. Ministers may go 
 
 8 
 
58 SERM0N III. 
 
 just as far as revelation sjoes and not a step further, iii 
 explaining, proving and defending any doctrine of the 
 gospel. 
 
 3. If Christians may have a true knowledge of 
 whatever God has revealed concerning any doctrine 
 of the Bible ; then they have no right to dishelievc 
 and reject any doctrine of the Bible, merely because 
 there is something really mysterious in it. If we may 
 disbelieve v/hatever has something mysterious in it, 
 we may disbelieve every thing that exists. On this 
 principle, v.^e may disbelieve our own existence ; for 
 there is something in our own existence, which is mys- 
 terious and which we cannot comprehend. We may 
 disbelieve the existence of all our fellow creatures ;. 
 for there is something mysterious in their existence, 
 which w^e cannot comprehend. We may disbelieve 
 the existence of the world in which we live ; for there 
 is something mysterious in its existence, which wc 
 cannot comprehend. We may disbelieve the exist- 
 ence of the Deity ; for there is something mysterious 
 in his existence, which we cannot comprehend. But 
 though there is something mysterious in all these 
 and in all other beings, creatures and objects, that ex- 
 ist, which v/e cannot comprehend ; yet there is some- 
 thing, that is not mysterious, but plain and intelhgible 
 in them all. And it would be absurd to disbelieve 
 v;hat is plain and intelligible, on account of what is 
 mysterious. And it is equally absurd for Christians to 
 disbelieve any, or all the doctrines of the gospel, be- 
 cause there is really something mysterious in them ; 
 when, at t'ae same tinie, there is something plain and 
 intelligible in them. For they may come to the true 
 knowledge of what is plain and intelligible in them, 
 either by the light of nature, or by the light of divine 
 revelation, or by the light of both. Hovv many are 
 there at this day, who professedly disbelieve and reject 
 the doctrine of the Trinity, the doctrine of election 
 and many other essential doctrines of the gospel, be- 
 cause they discover something mysterious in them ? 
 Mystery is the great stumbling-block, which heretics^ 
 
SERMON III. 59 
 
 deists and sceptics are throwing in the way cf Chris- 
 tians, for the purpose of involving them in doubts and 
 darkness respecting all the doctrines of the gospel. 
 Common Christians ouglit to stand upon their guard, 
 and steadfastly turn a deaf ear to such deceivers and 
 seducers. Their sophistry is both absurd and crimi- 
 nal, though they may have deceived themselves 
 by it. 
 
 4. If Christians can come to the certain knowledge 
 of what God has revealed concernins; the doctrines of 
 the gospel ; then those, who have gained this certain 
 knowledge, ought to contend earnestly for the faith 
 once delivered to the saints. Those, who are super- 
 ficial and lax in their religious sentiments, are loudly 
 exclaiming against religious disputes. They say, 
 that neither side in a dispute know, that they are right. 
 They can only approximate towards the truth ; no 
 body certainly knows it, respecting any doctrine of 
 the gospel. If this v/ere true, it would be vain and 
 absurd to dispute upon religious subjects. But it has 
 been, perhaps, sufficiently shown, that Christians may 
 come to the real, certain knowledge of what God has 
 revealed concerning the doctrines of the gospel.— 
 And those, who have this knowledge of what God 
 lias revealed, may know that they have it ; and when 
 they know the truth and know that they know it, it is 
 their duty to contend earnestly for it. Unitarians arc 
 crying peace, peace, when there is no peace ; and 
 moderate men, on all sides, are crying peace, peace, 
 when there is no peace. It is while men sleep, that 
 the enemy sov;s tares. Corrupters always wish to 
 throw Christians off their guard. There were never, 
 perhaps more corrupters of the gospel, than at the 
 present day. Now is Ihe proper time to put on the 
 Christian armour and fight the good fight of faith ; 
 which has always been defended and promoted by re- 
 ligious disputes. 
 
 5. If Christians may come to the knowledge of God 
 and divine truth ; then they will have no excuse for 
 their religious errors. iMany believe and maintain, 
 
CO SERMON III. 
 
 that religious errors are very innocent and harmless.— 
 1'hey suppose men may be saved, notwithstanding 
 any religious errors they imbibe, if they are only sin- 
 cere in the beliefof their errors, that is, if they really 
 believe them to be the truth. But the Bible represents 
 gross error as not only dangerous, but absolutely des- 
 tructive. Wereadof those, Avho were under delusion 
 to believe a lie, that they might be damned. And we 
 read, that error doth eat as a canker. Error is like poi- 
 son ; to imbibe the smallest potion of it will be injuri- 
 ous ; and a large potion w^ill be eventually and eternal- 
 ly destructive. The most gross religious errors w^erc 
 never more zealously and artfully propagated, than at 
 the present day, by which the souls of thousands and 
 millions are exposed to endless destruction. The prop- 
 agators of errors first endeavor to make men believe, 
 that no errors are dangerous and especially those, they 
 wish to propagate. And this opinion, that it is no 
 matter what religious sentiments men believe and em- 
 brace, is the most dangerous of all errors ; because it 
 opens the door to all other errors, imperceptibly. Men 
 do not at once see the width of this door and the conse- 
 quences of entering into it. But those, who trust in 
 the innocency of error, will be sooner, or later awfully 
 disappointed. Paul once trusted in his sincere er- 
 rors, until he was well nigh destroyed. The scribes and 
 Pharisees persisted in their behef of fatal errors, which 
 shut them out of the kingdom of heaven. Accordingly 
 Christ told his followers, " Except your righteousness 
 exceed the righteousness of the scribes and pharisees, 
 ye shall in no case enter into the kingdom of heaven." 
 6. This subject calls upon all to inquire, whether 
 their love to God is founded in knowledge and in all 
 judgment. All men, without scarcely an exception, 
 think and say that they love God. Deists do. Unita- 
 rians do, Arminians do, Antinomiansdo, Universalists 
 do, and all professors of religion do. But the great 
 question is, whether their love to God is founded in the 
 true knowledge of him. Do they love God for what 
 he has revealed of himself in his word ? ]>o they love 
 
SERMON III. 61 
 
 him for being what he is ? for existing in the manner 
 he does ? for the designs he has formed and is execut- 
 ing and for his ultimate end in creation, which is his 
 own glory in the highest holiness and happiness of the 
 intelligent system ? They, who truly love God, love 
 him for his own infinite greatness and goodness. And 
 they rejoice, he " has made all things for himself ; yea, 
 even the wricked for the day of evil ;" and that he has, 
 for his own glory, foreordained whatsoever comes to 
 pass. Let every person, then, carefully and candidly 
 inquire and know, whether he truly loves the only liv- 
 ing and true God, who says, ^' I am the Lord and there 
 is none else. I form the light and create darkness ; I 
 make peace and create evil : I, the Lord, do all these 
 things." And may the love of real Christians, who 
 truly know and love God, " abound yet more and 
 more in knowledge and in all judgment." Amen. 
 
SERMON IV. 
 
 THs "wonss: or celsatioet. 
 
 Genesis, ii. 1,2. — Thus the heavens and the 
 earth iv ere finished and all the hosts of them. And 
 on the seventh day God endd his zvork, ivhich he 
 had made ; and he rested the seventh day from 
 all his ivorkj which he had made. 
 
 Men have always been disposed to be wise above 
 what is written and to lean to their own understanding, 
 rather than divine revelation. The astronomers, 
 who hold the Jiighest rank among philosophers, have 
 made such great discoveries respecting the sun, moon 
 and stars, that they have called in question the ac- 
 count which God has given, by Moses, of the creation 
 of the world. They suppose, that the heavens and 
 earth, which ftloses mentions, compose but a small 
 part of the works of creation ; and that angels and 
 men compose but a small part of intelligent creatures. 
 They imagine, that all the fixed stars are centres of 
 so many distinct systems, just as the sun is the centre 
 of our system ;and that all those material worlds are 
 as full of rational inhabitants as this world is. This 
 opinion is generally adopted by commentators and di- 
 vines, as well as by Mr. Stackhouse in particular, in 
 his History of the Bible. But it is a serious question 
 ivhetherthis opinion is not more philosophical than 
 scriptural ; and whether it does bear hard against the 
 account which the great Creator himself has given of 
 his great work in our text. "Thus the heavens and 
 tiic earth were finished and all the hosts of them. 
 And on the seventh day God ended his work, which 
 kc Iiad made ; and he rested the seventh day from id I 
 
SERMON IV. GJ 
 
 his work, ^vbich he liad made." These words plainly 
 suggest this general idea. 
 
 That God created ail things in the space of six days. 
 I shall, 
 
 I. Consider what things God did create in the 
 periodof six days ; And, 
 
 ]I. Show that those things, which he created in 
 that period, comprise all his works of creation. 
 
 1. We arc to consider what things God did create 
 in the period of six days. 
 
 This we raay easily collect from the accomit which 
 Moses and other inspired writers have given us of the 
 works of creation, J>loses tells us what God created 
 the first day, wbat he created the second day, what he 
 created the third day, what he created the fourth day, 
 v/hat he created iha fifth day, what he created the sixth 
 day and sums up the whole in the words of the text. 
 *'Thus the heavens and the earth were finished and 
 all the hosts of them. And on the seventh day God 
 ended his w^ork, which ho had made ; and he rested 
 the seventh day from all his work, which he had made." 
 It appears by this account, that the heavens and the 
 eartii with their hosts, that is, with their inhabitants^ 
 comprise all things, that v/cre created in the space of 
 six days. By the heavens we are to understand the 
 upper and lovs^er heaven, or the visible and invisible 
 heaven. The upper heaven is the invisible world, 
 where God bvA all perfectly holy beings reside ; and 
 wdiere all perfectly sinful beings are coniined. The 
 lower or visible heaven contains the sun, m.oon and 
 stars ; and the earth, with every thing that lives and 
 moves and exists, either upon it, or below its surface. 
 All these things contained in the heavens and the 
 earth were created at one and the sarp.e lime, or in the 
 space of six days. This we may fairly collect, not on- 
 ly from the account, which Moses has given us of cre- 
 ation, but from the account, which other inspired wtI- 
 ters have given us of that great work. In the twenti- 
 eth of Exodus we read, " In six days the Lord made 
 heaven and earth, the sea and all that in them is ;" that 
 
64 
 
 SERMON IV, 
 
 is, all the creatures, whether rational or irrational, 
 which are in heaven and earth. In the first of John 
 we read, " In the beginning was the Word ; and the 
 Word was with God ; & the Word was God. The same- 
 was in the beginning with God. All things were made 
 by him ; and without him was nothing made." Here 
 God is said to create all things by Jesus Christ ; and 
 to create nothing without him. As this refers to 
 Moses' account of the creation in six days, so it con- 
 fines the creation of ail things to that particular jDeriod 
 of time. But it may be said, that none of the texts, 
 which have been cited, prove that angels were created 
 at the same period, when the heavens and the earth 
 were created. This however, is asserted by another 
 sacred WTiter. The apostle Paul declares, that Christ 
 is the image of the invisible God, the first born of ev- 
 ery creature. '' For," he adds, " by him were all 
 things created, that are in heaven and that are in earth, 
 visible and invisible, whether they be thrones, or do- 
 minions, or principalities ; all things w^ere created by 
 him and for him." This passage puts it beyond doubt, 
 that not only tlie heavens and the earth, but all their 
 hosts of men and of angels were created by Christ and 
 that in the space of six days. I now proceed to 
 show, 
 
 II. That those things, which were created at that 
 one period of time, comprised, or included ail things, 
 that ever w^ere created. This will appear from various 
 considerations. 
 
 1. There is reason to think, that when God began 
 to create, he would not rest, until he had completely 
 fmished his whole work of creation. This Moses rep- 
 I'esents him to have done in the text. He says he did 
 not rest, until he had created the heavens and the earth 
 and all that he intended to create at that -time. We 
 are not to suppose, that God rested from creating the 
 heavens and the earth at the end of six days, because 
 his creating power was exhausted ; but merely because 
 he had finished what he proposed to create. When 
 he began to create, he might have continued to create 
 
SERMON IV. 65 
 
 from that time to this and may slill continue to create 
 forever. But supposing; he has been creating and will 
 be creating from eternity unto eternity, his works of 
 creation must nevertheless be limited. I fe cannot, to 
 speak with reverence, continue to create, till his pow- 
 er is exhausted and all space is filled ; so that there is 
 no room left to make another world. His works of 
 creaiion, therefore, must be bounded, both by time 
 and space. And if they must be bounded by time, 
 vfhy not by six days, as well as by six years, or six 
 thousand years, or any longer space of time ? Ho 
 was undoubtedly able to create ail, that he ever de- 
 signed to create, in six days, as well as in any longer 
 period of duration. And if his works must be bound- 
 ed by space, which never can be tilled, -why should 
 they not be bounded by that proportion of sp^ce, 
 which the heavens and the earth now occupy, as well, 
 as any other ? God was governed by his w^isdom and 
 not by his power, in respect to creation. His wdsdom 
 dictated how many things he shoukl create and how 
 long he should be in creating them. And since he has 
 told us, that he finisiied the v/ork of creation in six 
 days, w^e have reason to think, that he did create all 
 that he intended to create in that space of time. If 
 any imagine, that it would have been wiser and better, 
 if he had continued to create much longer and made 
 many more worlds and then rested ; let them consider 
 where this mode of reasoning would carry them. Had 
 he created world after world for tliousands, or milhons 
 of years, it still might be asked, whether it w^ould not 
 have been wiser and better to create as many more ? 
 It is, therefore, just as reasonable to believe, that God 
 created all, that he ever did create, or ever intended io 
 create, in six days, as in any other space of time, that 
 could be mentioned, or conceived. 
 
 2. Ail the works of God must compose but one 
 T^hole, or perfect system. This w^e may safely con- 
 clude from the perfect wisdom of God. He co ddnot 
 consistently begin, or continue to operate, before he 
 had formed a wise and benevolent design to be an- 
 
G6 SERMON ir. 
 
 swered by creation. Tiiis design must have been onti 
 and comprised the nature and number of all things, 
 that he ever should create ; because it would not have 
 been wise to create any oni tiling, but what would- 
 some way, or other, tend to promote his one great 
 and good design. E^s^ery house is built by some man;, 
 and every wise builder forms, as nearly as he can, the 
 dimensions of the house he is going to build and fixes- 
 in his own mind all the materials necessary to com- 
 plete his building. He means to provide as many and 
 no more articles, than he supposes are necessary to fin- 
 ish his house. Now, the apostle tells us, that '4ie, who 
 built all things is God." If the only wise God made 
 all things, then he had a wise and good design in mak- 
 ing all things; and if he had a wise and good design 
 in making all things, then he made nothing more, nor 
 less, than he foresaw would have a tendency, some way 
 or other, to promote his one, connected and pefect de- 
 sign in creation. Suppose God had created a million 
 of worlds and no more ; the reason would have been, 
 that so many worlds and no more and no fewer v/ould 
 completely answer his design in creating. And all 
 these could not answer his one great design in creating 
 them, without composing one whole, or connected 
 system. For if they were not connected, there would 
 be no reason for creating just so many and no more. 
 Hence it appears, that all the works of creation, be 
 they more or less in number, must compose one whole, 
 made up of all its parts connected together. And if 
 this be true, it is reasonable to suppose, that God cre- 
 ated all things at once ; or that when he began to 
 create, he continued to create, tillhehad created every 
 thing, which he foresaw would be necessary to carry 
 into effect his one, original and perfectly wise and 
 good design in creation. And he could create ali 
 these things in six days, as well as in any other period 
 of time. 
 
 3. Those things, which we know God did create in 
 six days, compose a whole, or form a complete system. 
 The lower heaven is intimately connected with the 
 
SERMON IV. 67 
 
 «arth. The sun, the moon, the stars, the firmament, 
 the atmosphere, the heat, the cold, the clouds, and the 
 rain, were all made for the service and benefit of man- 
 kind ; and are so necessary, that they could not sub- 
 sist without the kindly influence of these things, which 
 belong to the lower heaven. And it is no less evident, 
 that there is a constituted connection between the in- 
 habitants of the upper heaven and the inhabitants of 
 this lower world. The upper heaven was the first 
 place and the inhabitants of it the first intelligent 
 beings, that God brought into existence on the first 
 day of creation. This is strongly intimated by the 
 question God put to Job, " Where wast thou, when 
 I laid the foundations of the eartli ? when the morning 
 stars sang together and all the sons of God shouted 
 for joy?" There was an early communication between 
 angels and men. It was an evil angel, that tempted 
 our first parents to commit their first offence, which 
 ruined all tlieir posterity. There were good angels, 
 who guarded the tree of life after the first apostacy. 
 And good angels have ever since been ministering 
 spirits to the heirs of salvation. But the great and 
 glorious schemes of redemption has formed a very im- 
 portant and inseparable connection betw^een the upper 
 and lower worlds and all things, which were created in 
 six days. This tl>e apostle Paul teaches in several 
 places. In one place he says, '' Unto me, who am 
 less than the least of all saints, is this grace given, 
 that 1 should preach among the Gentiles the unsearch- 
 able riches of Christ ; and to make all men see what 
 is the fellowship of the mystery, which from the begin- 
 ning of the world hath been hid in God, who created 
 all things by Jesus Christ : to the intent that now unto 
 the principalities and powers in heavenly places, might 
 be known by the church the manifold wisdom of God, 
 according to the eternal purpose, which he purposed 
 in Christ Jesus our Lord." Here God is represented 
 as creating all tilings in reference to and connection 
 Avith the great scheme of redemption. In another 
 place we are told, that " all things were not only 
 
68 SERMON IV. 
 
 created by Christ, but for him ;" that is, to promote 
 the great design, lor which he sufiercd and died. — 
 And we are furthermore told, ^hat it was God's eter- 
 nal purpose, ''in the dispensation of the fulness of times 
 to gather together in one all things in Christ ; both 
 which are in heaven and which are on earth." The 
 w^ork of redemption has formed an inseparable and 
 everlasting connection between the visible and invisible 
 worlds. So that all things, which were created in six 
 days, form a whole, or are constituent parts of one great 
 and important system. This gives us just ground to 
 conclude, that this system contains all the works of 
 God a!Kl was brought mto existence at one and the 
 same time. 
 
 4. Those things which were created in six days, 
 not only form a whole, or system, but the most perfect 
 system conceivable. All ihe parts, taken together, 
 appear to be completely suited to answer the highest 
 and best possible end, that God could propose to an- 
 swer by creation. The highest and best end God 
 could propose, in the creation of all things, was the 
 most full display of all his great and amiable perfec- 
 tions. Such a display of himself must make both 
 himself and his intelligent creatures the most com- 
 pletely holy and happy. If we now examine the sys- 
 tem of things, which he actually created in six days, 
 we shall see that they are abundantly sufficient to dis- 
 play all the perfections of his nature to the best advan- 
 tage. By the creation of the heavens and the earth, 
 be has given as full a display of l.is power, as can be 
 given. The heavenly bodies are immensely great ; and 
 animals and insects are extremely small; and by crea- 
 ting such great and small things, in a vast variety, be 
 lias displayed his creating power as clearly, as if be 
 had created millions of larger, or smaller w^orlds. If 
 we consider the beauty and oider of the heavens and 
 the earth, we must be convinced, that he has dis- 
 played his wisdom, as clearly as creation can display 
 ir. If we consider the adaptcdness of the heavens and 
 the earth to the use, convenience and ha])piness of his 
 
SERMON IV. 69 
 
 creatures, we sliall see that they display his goodness, 
 as clearly as creation can display it. If we consider 
 the nature and character of good and bad angels and 
 of good and bad men, we shall see, tiiat according to 
 the plan of redemption, they will be so disposed of, ai 
 to bring all the perfections of God into the clearest, 
 strongest and most interesting light. By making some 
 perfectly holy and happy forever ; by making some 
 perfectly holy and happy for a season and then subject- 
 ing them to a state of complete sin and misery forever; 
 by making some holy and then unholy ; and then iioly 
 and happy forever ; and by making some totally sinful 
 and miserable to all eternity; ho will display his pow- 
 er, his v/isdom, his goodness, his soveroignty, his 
 grace and his justice in the fullest and clearest manner 
 possible. If he had created ten thousand worlds of 
 intelligent creatures, he could not have placed them in 
 any circumstances different from the circumstances of 
 angels and men ; and consequently he could not have 
 displayed any of his perfections, in a more full, amia- 
 ble and glorious light, than they will be displayed, by 
 the rational and irrational creatures, which he created 
 in six days. These works form not only a system, but 
 the best possible system ; so that as Solomon says, 
 nothing can be put to it, or taken from it, to make it 
 more perfect. And from this, we may justly conclude, 
 that God did, at one and the same time, create all 
 things, that he ever intended to create. 1 must 
 add, 
 
 5. It appears from the process of the great day, that 
 angels and men are the only rational creatures, who 
 will then be called to give an account of their conduct. 
 Christ has plainly inforuied us, that all good and bad an- 
 gels and all good and bad men will then be collected 
 together and judged, according to their works ; but no 
 other intelligent creatures are montioned, as being pre- 
 sent on that great and solenm day, either by Christ, 
 or any other inspired writer. But why not, if the sun, 
 moon and all the planets and lixed stars are inhabited 
 by rational and accountable beings ? The great day is 
 
70 SERMON IV. 
 
 called, "the day of the Revelation of the righteous judg- 
 ment of God." The design of it is to display the rec- 
 titude of God's conduct towards both the happy and the 
 miserable, or to make it appear to every individual per- 
 son, that he has not only treated him right, but that he 
 has treated every other rational creature in the universe 
 right. It is only on this account, that we can see the 
 necessity, or even propriety of a general judgment. — 
 God can make every person see and feel, that he has 
 •treated him right before the day of judgment ; but 
 he cannot make every person know and see, that he 
 has treated all other creatures right, without calling 
 them all together and fully opening his conduct to- 
 %vards them and their conduct towards him and one 
 another. And since this v;ill be the business of the 
 great day, it is necessary that every intelligent creature 
 in the universe should be actually present at the day 
 of judgment, if the sun, or moon, or planets, or fixed 
 stars are inhabited by rational and accountable crea- 
 tures, it is as necessary, that they should be present, 
 as that angels and men should be ; for they must 
 be constituent parts of God's great system ; and his con- 
 duct towards them and their conduct towards him, 
 must have had some connection with his conduct towards 
 angels and men. But we have no reason to expect from 
 any thing said in scripture, that any intelligent crea- 
 tures will be present at the day of judgment, besides 
 angels and men ; from which the inference is natural 
 and irresistable, that no other intelhgent creatures be- 
 sides angels and men ever have been created. These 
 form a moral, connected and perfect system ; and of 
 course, are to be called together and judged according 
 to their works at the last day and to be set up as mir- 
 rors to display the divine glory in the clearest manner 
 to all eternity which will completely answer the high- 
 est and best end, that God could propose in the great 
 work of creation. 
 
 Now the foregoing considerations, if taken singly ; 
 and much more, if taken together, form an argument 
 m favour of the Mosaic account of the creation, which 
 
SERMON IV'. 71 
 
 cannot be easily resisted ; and which seems to con- 
 strain us to beheve, that the heavens and the earth with 
 their inhabitants, which were created in six days, com- 
 prize all things, that God ever did apd ever will create. 
 The whole current of scripture is in favour of this sup- 
 position ; and it may be well questioned, whether any 
 argument, drawn from reason and philosophy, can 
 counterbalance such scriptural evidence. We must 
 believe, therefore that God created all things in the 
 space of six days, and has ever since rested from the 
 work of creation. 
 
 But however, I will consider several things, which 
 may be objected against the leading sentiments in this 
 discourse. 
 
 1. It may be said, that Moses had no occasion to 
 mention any other worlds than the heavens and the 
 earthj if there had been millions of them, which were 
 created before this world. Ans. If there had been 
 other worlds created before this, it would not have been 
 proper for Moses to say, " In the beginniag God creat- 
 ed the heavens and the earth ;" which naturally implies 
 that the creation of the heavens and the earth were the 
 first things, that he ever created. The phrase, "in 
 the beginning," has reference to the first time of God's 
 exerting his creative power and not to the order of 
 the things, which he created; and excludes the suppo- 
 sition of his having created any being, or object, be- 
 fore he created the heavens and the earth. 
 
 2. It may be said, that it is more agreeable to our 
 ideas of infinite power, wisdom and goodness, to create 
 more w^orlds than two, or ten, or twenty, or twenty 
 thousands ; and therefore it is very rational to suppose 
 and believe, that he has actually created as many worlds 
 as there are suns and moons and planets and fixed 
 stars. Ans. This does not appear more consistent 
 with the wisdom of God, which must hmit creation to 
 one finite connected system. For two worlds may 
 form as wise and benevolent a system., as two millions. 
 And to suppose the contrary, is to suppose, that it is 
 not only morally impossible, but naturally impossible 
 for God to form the most wise and benevolent system. 
 
12 SERMON IV. 
 
 3. It may be asked, why has God actually created 
 the planets and fixed stars, if he never designed, that 
 they should be inhabited by rational and accountable 
 creatures ? They are said to be immenseiy larger than 
 this world and supposed to be capable of supporting im- 
 mensely more inhabitants than this ^vorld is capable of 
 supporting. Why then should not God fill them with 
 rational inhabitants ; and if he has not filled them witli 
 such inhabitants, what valuable purpose can they an- 
 swer ? To this it may be replied, 
 
 1. That they may answ^er many valuable and im- 
 portant purposes of which we are at present totally ig- 
 norant. There are tea thousand objects in this world, 
 that we cannot see answer any valuable purposes.— 
 who can tell, why God has made so many high, rug- 
 ged, barren mountains ; or so many large, barren plains, 
 or so many dreary, sunken, barren swamps and 
 marshes ; or so many useless flowers and poisonous 
 herbs ; or so many apparently useless fowls and fishes ? 
 But though we cannot see what good purposes such 
 objects answer ; yet Ave must believe, that God has 
 never made any one thing in vain, or ^Yhich he has not 
 made, or will not make to answer some valuable end. 
 And the planets and fixed stars, those vast and distant 
 orbs, may answer a thousand important purposes, with 
 which we are totally unacquainted, though not a living 
 creature moves on their surface. Though the sun is an 
 hundred and sixty times larger than our earth and 
 though there may not be a single inhabitant upon it, 
 yet we know it is of essential and immense service to 
 our world. And though we cannot see what peculiar 
 benefit the planets and fixed stars, at so great a dis- 
 tance, can do us ; yet they may be of vast advantage 
 to us in innumerable ways, which we cannot discover. 
 Besides, as all things were created by Christ and for 
 Christ, so those immensely great and grand objects 
 may have been made to display divine power and give 
 magnificence to the great Redeemer and his glorious 
 work of Redemption. For some reasons God has 
 spread a beauty over the \Yhole face of the earth ; and 
 
SJERMON IV. 73 
 
 for similar reasons, " he may have garnished the hea- 
 vens by his bpirit." All the arguments, in favor of 
 the planets and fixed stars being inhabited, are foimded 
 in ignorance ; but the objections against their being in- 
 habited are founded on Scripture. And to sit up our 
 short-sighied reason and vain philosophy against the 
 Inspiration of Moses, is certainly unbcconiiDg, if not 
 sinfully presumptuous. 
 
 IMPROVEMENT. 
 
 1. It appears from what has been said, that the env 
 emies of divine revelation have no just g]"Gund to ob- 
 ject against the Bible, because it does not give a true 
 and full account of the work of creation. Thomas 
 Paine and other infidel writers have made this objectioa 
 against the Inspiration of the Scriptures. They say, 
 that they cannot see why God should not create more 
 worlds than two and why those worlds should not be 
 inhabited. They argue from the immense magnitude of 
 the planets and from their vast distance from our worlds 
 that they could not be made for the benetit of the inhab- 
 itants of this v,^orld ; and consequently, that they caa 
 be of no service, if they be not inhabited. They argue 
 from analogy, that it is absurd, that the greater should be 
 made to serve the less. But some little things are vast- 
 ly more valuable and important, than some far greater 
 things. One human soul is infinitely more important 
 than the sun, moon, planets and the whole material 
 creation. They overlook the vast importance of the 
 "whole human race, who are rational and immortal be- 
 ings and capable of endless happiness, or misery ; and. 
 the great and astonishing w^oi'k of redemption, 
 w4iich has been devised and carried on by the incarna- 
 tion, life, death and government of the divine Redeem- 
 er. It is not half so strange, tliat God should garnish 
 the heavens wnlh the sun, moon and stars, those vast 
 material orbs, for the service of men, as that he should 
 give his only begotten Son, the Lord of glory, to suf- 
 fer and die on the cross to save the sinful race of men 
 19 
 
71^ SERMON IT. 
 
 frvom desorved and everlasting ruin. God designed 
 that the whole work of creation should be subordinate 
 and subservient to the great work of redemption ; and 
 that the inhabitants of the upper world should all be 
 employed in the service of his Son, and for the benefit 
 of this lower world. If philosophers had just and ex- 
 alted ideas of the v/ork of redemption, they v/ould not 
 be so apt to magnify the sun, moon and stars above this 
 little v/orid and its apparently little inhabitants. The 
 inspired writers, who unfold u\q great plan of redemp- 
 tion and the infinitely important consequences, which 
 shall rlow from it, have given us a much more clear, 
 just and extensive view of this world, than any unin- 
 spired philosophers ever have given, or can give, by 
 all their researches into the works of nature. We 
 ought not, therefore, to be slow of heart \o believe 
 w hat the infjpired writers have told us about this world, 
 notwithstanding all the dreams of uninspired men. We 
 have a more sure word of prophecy to v/hicli we should 
 do v/eii to hearken, instead of listening to any vision- 
 ary, philosophical objections against the inspiration of 
 the holy Scriptures. Tlie objections, which have 
 been made against the Mosaic account of creation, 
 have arisen from the same soui'ce, from which al- 
 most all other objections against the Bible have arisen, 
 that is, from ignorance of the work of redemption. 
 
 2. If angels and men are all the intelligent beings 
 that God created in six days ; then there is no reason 
 to think, that this world, after the day of judgment, 
 will be a place of residence for either the happy, or 
 miserable part of mankind. There are three very dif- 
 ferent opinions concerning; the state of this world after 
 the general judgment. Some suppose, that this world 
 will then be the new heavens and new earth, which are 
 spoken of in Scripture and the place of the final and 
 eternal residence of good men. Some suppose on the 
 contrary, that this world will be reserved to the day of 
 judgment and perdition of ungodly men, where they will 
 suffer to all eternity. A third opmion is, that this world 
 will be burnt up at the day of judgment and never be- 
 
SERMON IV. iO 
 
 <Gonie habitable again. Allllicse diflereiit and contra- 
 ry opinions are professedly ibundcd on particular pas- 
 sages of Scripture, Vi'hich seem to coinitenanee each of 
 them. But if we consider that all the righteous will 
 have gone to heaven before that day and ail the wick- 
 ed to the regions of darkness, except the righteous and 
 wicked, that shall then be ahve ; we have good reason 
 to think, that this world will be reduced to aj^hes, before 
 Christ shall sit on the judgment seat. For we arc 
 told, that the righteous, who shall be alive at that day, 
 shall meet the I^ord in the air and leave this world ; 
 and undoubtedly the wiciied, who are alive, like the 
 righteous, will immediate^ stand before the judgment 
 seat of Christ. After tlie solemn process is ended, we 
 are told what will become of both the righteous and the 
 wicked. To the righteous Christ will say, "Come, ye 
 blessed ofm.y Father, inherit the kingdom prepared for 
 you from the foundation of the world." But to the wick- 
 ed he will say, ''Depart fron^ me, ye cursed, into ever- 
 lasting fire, prepared for the devil and his angels."— 
 Here is no intimation that either saints, or sinners, will 
 be sent back to this world, as the place of their iinal 
 residence; but it is plainly intimated, that the wicked 
 wall be sent to the regions of darkness, where the fal- 
 len angels are now and will finally lake up their eternal 
 residence, while the righteous will be admitted to the 
 mansions, vvhich Christ shall have prepared for them 
 in the kingdom of heaven, where none but holy men 
 and angels will reside forever. But if the planets were 
 inhabited by either holy or unholy beings, why is no 
 mention made of their being present at the great day 
 of decision and of their 2;oing away with the righteous, 
 or with the wicked ? The only rational answer to 
 this question is, that there are no such holy, or unholy 
 inhabitants in the planets, or fixed stars. 
 
 3., If God acted systematically in the Vv'ork of crea- 
 tion and formed every individual in connection witli 
 and relation to the whole ; then we may justly con- 
 clude, that he always acts systematically in governing 
 the world. If he had but one great ultimate object in 
 
75 SERM0X IV. 
 
 tte work of creation and made sucli creatures and si:ck 
 things only, as bs saw necessary to acconiplisli his ul- 
 timate design ; then vve may be sure, that he governs 
 every creature and every object in subserviency to his 
 ultimate design in creation. He has a regard to the 
 •whole material world, in moving, directing and dispos- 
 ing of every particle of matter ; and he has as con- 
 stant regard to the whole moral world, in his conduct 
 towards every rational being. Eorh the natural and 
 moral worlds are always transparent in his view ; and 
 Avhenever he causes any thirg to move in the natural 
 world, or any creature to act in the moral world, he 
 has a regard to his whole system. Me has a paternal 
 and impartial regard to his whole family in iieayen and 
 earth, in his treatment of every angel, and in his treat- 
 ment of every man. A wl?e and kind parent will 
 have an impartial regard to his -.vhole family and will 
 not favour one child to the injury of his whole family. 
 And if he have a large family, he will treat every one 
 of his children dilfe'rently from what he would, if he 
 had but one child. So the vme and kind parent of the 
 imiverse treats angels differently f^ona what he would, 
 if there were no men ; and he treats men differently 
 from vdiat he would, if there were no angels. They 
 are all connected like one family ; and God's conduct, 
 in the course of providence, is governed by these mutual 
 relations, though neither angels, nor men discover all 
 these relations and connections ; and of course, do not, 
 in a thousand cases, see the reasons of the dispensa- 
 tions of providence and grace. It is because God 
 governs all beings and all objects systematically, that 
 his judgments are a great deep and his ways past 
 finding out, hymen, or angels. And God will con- 
 tinue to govern angels and men, kings and kingdoms 
 and eve^y intelligent creature in this syster) atical and 
 mysterious manner, as long as the world stands, 
 tliough it plunges all tl.e inhabitants of heaven and 
 earth in darkness and doubts, hopes and fears; because 
 he cannot give account of his matters, without explain- 
 ing his whole system. But, 
 
SERMON IV. 77 
 
 4. If God created all things at once and as one 
 wbol: , or connected system ; then he can remove all 
 the darkness, which now rests, or ever has rested, on his 
 providence. It is only to bring all his intelligent 
 creatureG together and t-how them their relations to and 
 connection with each other ; and that will discover the 
 various reasons of his conduct towards every individual 
 and convince them all, that he has been holy, wise and 
 ju::t, in all the dispensations of his providence and 
 grace. When they see the same reasons, that he saw 
 tor his conduct, they will carry irresistible evidence to 
 every created being, that he has treated him perfectly 
 right. He has done this, partly, in a great many in-* 
 stances. He convinced Joseph and his brethren, that 
 he meant it for good, that he baa treated them all, as 
 he had treated them. As God hag a reason for every 
 instance of his conduct tow^ards every creature he has 
 made ; so he never forgets any reason of his conduct ; 
 and this enables him to show all his creatures, howev- 
 er numerous they are, why he has smiled upon them at 
 one time and why he has frowned upon them at anoth- 
 er ; v^hy he has given them one thing and denied them 
 another ; and why lie has treated one so differently 
 from another. He knov/s all the relations and con- 
 nections between individuals, nations and kingdoms ; 
 and he treats them all according to the various rela- 
 tions they bear to him and to each other. And he in- 
 tends to make them all know all these relations, upon 
 which ail his conduct towards them is founded. It is 
 impossible, that he should give them this knowledge, so 
 long as they live separately and are acting the various 
 parts on the stage of life, which he has appointed.— 
 But when he has brought them all together and shown 
 them all the situations, relations and connections, in 
 which they have been placed, then he can make them 
 see, why he has placed them, where he has placed 
 them, why he has treated them, as he has treated 
 them and why he has employed them, as he has em- 
 ployed them, to answ^er ihe wise ends for which he 
 ©reatedthem. They will then see the same reasons 
 
78 SERMON IV. 
 
 of bis conduct, whicli he saw before be laid the founda- 
 tions of the earth, or created angels and men. It is 
 sufficient for him to tell them, that ihej know not now, 
 why, or what he doss, but they shall know hereafter to 
 their perfect satisfaction. 
 
 5. If God created all things at once, to answer a 
 certain great and good purpose ; then that day will be 
 a glorious day, when this purpose shall be completely 
 accoKiplished. And it will be completely accom- 
 plished, at the end of the world. So that the end of 
 the world will be a far more glorious day, than the 
 day of creation. Then the sons of God shouted aloud 
 for joy, though they knew but very little of the great 
 and good designs God had in creating it. They have 
 been very ardently engaged in looking into these de- 
 signs, as they have been gradually unfolding from age 
 to age, for nearly six thousand years. Nor has their 
 ardor abated, but rather increased, to see the sun and 
 stars failing 'and the whole it^ame of this lower world 
 dissolving ; and to behold the winding up of the great 
 drama, in which all intelligent beii^gs have been actors. 
 And it is equally true, that good men, as well as good 
 angels, sincerely desire to see the great result of crea- 
 tion and the means and instruments, by which God's 
 ultimate end is accomplished.. The things to be seen, 
 to be heard, and to be known, at the last day, will 
 be unspeakably pleasing to every benevolent heart. — 
 Men are extremely fond of knowing wliat has been 
 done, what is doing and vvhat will be done in every 
 partof the world, vvdi lie they live in it. They are 
 anxious to know the present state of Spain, Portu- 
 gal, Greece, Turkey, France, Russia and Britain ; 
 but at the last day, they shall know all the events, 
 "which have taken place, in every part of the universe, 
 from the beginning to the end of time ; and all the 
 agents by whom they have been brought about ; and 
 all the motives by which they were governed ; and all 
 the reasonj, why God caused them all to do what they 
 did to accomplish his great design in the work of crea- 
 tion. And this knov/ledgc will clear up all the dark 
 
SEHMeN ir. 79 
 
 things in providence and all the dark and mysterious 
 parts of God's conduct in the creation and govern- 
 ment oftiie heavens and the earlh, with all their hosts 
 of men and angels. And in this light, all holy beings 
 will see nothing but light to all eternity ; which will 
 fill them with joy unspeakable and full of glory. 
 
 6. If the end of the world will exhibit such a blaze 
 of perfect light ; then we may bs sure, it will fix all in- 
 telligent creatures in their final and unalterable state. 
 Those, who ore happy in the light of the last day, must 
 necessarily be happy forever ; and those, w^ho are un- 
 happy in that hght, must be unhappy and completely 
 miserable forever. None will be saved, or lost after 
 that day. Those, who then love light, will always 
 love it, and those, v^ho then hate light, will always 
 hate it. God's purposes will then be so fully answer- 
 ed and things v\^ill be brought to that perfect state ; 
 that no alteration can be made for the better. And 
 the whole universe will be convinced, that the senten- 
 ces pronounced, at that day, are absolutely decisive 
 and irreversible. 
 
SER510N V. 
 
 Isaiah, vi. ^.—And one cried unto another 
 and said, ^loly, holy, holy is the Lard of hosts ; 
 the tvhoh earth is full of his glory. 
 
 The death of a great and good ruler is often omi- 
 nous and forbodes great pubhc calamities. The death 
 of Uzziab, king of Judah, seems to be represented in 
 this light. He had reigned fifty and two years ; and 
 bad done much to promote the j<>lorv of God and the 
 good of his subjects. But they were unthankful for 
 this rich and extensive blessing ; and God determined 
 to punish them for their ingratitude under the smiles 
 of his providence. Just before, or just after the king 
 died, he sent his prophet, Isaiah, to admonish them of 
 the danger, to v/hich they were exposed. And to pre- 
 pare him to deliver this solemn message to his people, 
 he favoured him v/ith a clear and lively vision of heav- 
 en and of its holy inhabitants. This vision he relates, 
 before he predicts the tokens of the divine displeasure. 
 The representation of what he saw is extremely sol- 
 emn. *' in the year that king Uzziah died, 1 saw the 
 ijord sitting upon a throne high and lifted up ; and his 
 train filled the temple. Above it stood the seraphims, 
 each one had six wings ; with twain he covered his 
 face ; and with twain he covered his feet ; and with 
 twain he did fly." And one cried to another and said, 
 Holy, holy, holy is the Lord of hosts ; the whole 
 earth is full of his glory. Some have supposed and 
 perhaps justly, that the heavenly host meant, by thrice 
 saying holy, holy, holy, to pay distinct homage to each 
 of the divine Persons in the sacred Trinity, who ar* 
 
SERMON V. 81 
 
 all concerned in the dis[jensaiions of providence. — 
 But however this may be, it i:; certain from the lan- 
 guage of these holy beings, that they dehghtfully con- 
 template the glory of God ; and especially in this 
 world, where it is most clearly displayed. Hence 
 there is reason to conclude, 
 
 That the angels of heaven have always discovered 
 more of the glory of God in this world, than m any 
 part of the universe, I shall, 
 
 I. Show that the angels of heaven have always been 
 well acquainted with this world ; And, 
 
 II. Show that they have always discovered more 
 of the glory of God here, than any where else. 
 
 I. Iw3t us consider, that the angels of h<^aveu have 
 always been well acquainted with this w^orld. Ail we 
 know about these invisible spirits, we derive from di- 
 vine Revelation. The Bible assures us, that they are 
 the first, the greatest and the best of created beings. 
 God created them before he created this lower world. 
 He endued them with superior pow^r, wisdom and 
 goodness. He has, from the beginning, preserved 
 them in holiness and happiness and given them gruat 
 opportunities of surveying and exploring all parts of 
 his vast dominions. And there is reason to conclude, 
 that they have made constant and rapid advances in in- 
 tellectual and moral excellence ever since their crea- 
 tion. Though these noble and exalted spirits have 
 always been invisible to mankind, except on particular 
 occasions ; yet we have abundant evidence from scrip- 
 ture, that they have always been acquainted with the 
 objects and events of this world. When God laid the 
 foundation of the earth, they sang together and shout- 
 ed for joy. And from that day to this, they have 
 been more or less concerned in executing the purposes 
 of God respecting mankind. It has always been their 
 proper business to serve the Church of God in this 
 world. We are expressly told that " they are minis- 
 tering spirits, sent forth to minister unto them, who 
 shall be heirs of salvation." we are not to suppose, 
 however, that they are all here at the same time ; but 
 11 
 
S'2 SERMON rv 
 
 only that certain numbers come and go according to 
 the divine directions. And this seems to bo more than' 
 intimated in the vision of Jacob's ladder. ''He dream- 
 ed, and behold, a ladder set upon the earth and the top 
 of it reached to heaven : and behold, the angels of God 
 ascending and descending on it." This representa- 
 tion naturally leads us to suppose, thr.tmany, if not all 
 the angels of heaven, have actually been m this world,, 
 ai diiTerent times and on different occasions ; and that 
 thsre is no time, when they are all absent from this 
 place of their destination. It is natural to conjecture, 
 that many of them continually reside here, while oth- 
 ers are alternately employed on great and extraordinary 
 occasions. We find several instances of this mention- 
 ed in the scripture. There were innumerable angels 
 present, when God gave the law at Mount Sinai. 
 To this great occasion the psalmist refers, when he 
 says, "The chariots of God are twenty thousand, even 
 thousands of angels : the Lord is among them, as in 
 Sinai, in the holy place." The great and interesting 
 event of the birth of Christ called together a vast col- 
 lection of the heavenly hosts. The evangelist tells 
 us, that wdien Christ was born, " There were in the 
 same country shepherds abiding in the field, keeping 
 watch over their flacks by night. And lo, the angck 
 of the Lord came upon them and the glory of the Lord 
 shone round about-them : and they were sore afraid. 
 And the angel said unto them, Fear not : for behold, 
 I bring you good tidings of great joy, which shall be 
 to all people. For unto you is born this day, in the 
 city of David, a Savior, who is Christ, the Lord.— 
 And suddenly there was with the angel a multitude of the, 
 heavenly host, praising God and saying Glory to God 
 in the highest and on earth peace, good will to men." 
 We read that an angel destroyed more than one hun- 
 dred and fourscore thousand men in one night, in the 
 camp of the Assyrians. We read that an angel ap- 
 peared with a drawn sword over Jerusalem to destroy 
 it. Christ told those, who came to apprehend him, 
 that he could command more than twelve legions of 
 
SERMON V. 83 
 
 angels to rescue him. God sent an angel to strength- 
 en him in the gar J on ; and he sent another to roll 
 away the stone from his sepulchre at his resurrectiop. 
 An angel also was sent to awake Peter in prison and 
 release him from his confmement. But it is needleis 
 to multiply instances of this kind. It clearly appears 
 from acripture, that the angels of heaven have always 
 been conversant in this v;orld ; and of course have al- 
 ways liad peculiar opportunities of being thoroughly 
 acquainted with the conduct of God towards mankind 
 and with their conduct towards God and towards one 
 another. They have been acquainted, not only with 
 individuals, but with all the nations and kingdoms of 
 the earth, from the creation of the world to the pres- 
 ent day. They have traced the connections between 
 causes and effects and between events and events ; &L 
 they know a vast many links in the chain of divine prov- 
 idence. They know ten thousand times more about 
 this world, than any, or all the men, who have lived 
 in it. These messengers of divine love and of divine 
 vengeance have maintained a constant communication 
 between heaven and earth and felt themselves deeply 
 interested, in all the natural and moral good and in all 
 tiie natural and moral evil, which have fallen to the lot 
 of mankind in all ages. They have rejoiced and 
 mourned, in the view of the great, complicated and 
 solemn scenes, vvdilch have taken place in this impor- 
 tant part of the intelligent creation. And there- 
 fore, 
 
 1 1 . They have discovered more of the glory of God 
 in this w^orld, than in any other part of the universe. It 
 may be presumed, that they have explored the whole 
 circle of creation, v^diich, though widely extended, is 
 certainly limited and capable of being surveyed by finite 
 beings. They have always been friendly to God and 
 taken peculiar pleasure in contemplating the displays of 
 his glory. They have always possessed great intellec- 
 tual powers and capacities, wdiich have enabled them to 
 receive, retain and digest the most extensive, noble and 
 sublime ideas of their Maker and his works. And be- 
 
84 ' SERMON V. 
 
 ing spirits, uniiicumbered by such gross bodies as we 
 have, they have always been capabie of passing from 
 world to world and from one part of the universe to 
 another, with inconceivable ease ar.d rapidity. We 
 know of nothing to prevent their taking the circuit of 
 crcatiou and examining all the creatures and works of 
 God, in every part of the universe. And they them- 
 selves seem to suggest this idea of their being thorough- 
 ly acquaii ted witli all the works of God, when they 
 devoutly celebrate the displays of his glory in this low- 
 er world. They say, '* Holy, holy, holy is the Lord 
 of liosts ;" That is, the Lord of the Vvhole vast num- 
 bers of created beings, in every part of his extensive 
 dominio 3. They add, '' the whole earth is full of his 
 glory." By this, they intimate, that after surveying 
 heaven and hell and the whole empire of God, they dis- 
 cover greater displays of his glory in this world, than 
 in any other. And supposing they have, for ages and 
 ages, traversed the whole universe, with a desire and 
 design to discover the glory of the great Creator, there 
 is good reason to believe, that they have actually seen 
 and learnt more of God in this world, than in any oth* 
 er part of creation. For this has been the great thea- 
 tre of action to all intelligent beings. Heaven has been 
 a place of rest and never been disturbed but once, or 
 by one revolution, that is by the apostacy of Lucifer 
 and his legions. Meil has been a place of suffering, 
 where no new revolution has ever happened. But 
 this world has always been full of changes and revolu- 
 tions of the most important and interesting nature, 
 brought about by the agency of God, of angels and of 
 men, who have exhibited their characters, by the vari- 
 ous parts they have perlbrmed upon the great stage of 
 action. But whatever has been done in this world 
 may be ultimately ascribed to God, who has employed 
 al; his intelligent creatures as instruments to carry in- 
 to eifect his own original purposes and designs. And 
 no doubt the angels have viewed themselves and all 
 other mcral ajr^ I's, who have been acting their parts 
 on earth, as mere instruments of fulfiling the eternal 
 
SERMON V. 86 
 
 counsels of God. So ihat lliev hcive discovered his 
 ^lory in all the great and small ev( nts, which have 
 been bi'ought about, either by his hand alone, or by 
 the concurrence of subordinate agents. 
 
 But it is time to be a little more particular and point 
 out some things, that God has been doin^^'^ in this world, 
 which have given the angels of heaven higher ideas of 
 his glory, than they could discover in any other part 
 of the universe. And, 
 
 1. God has establislied such a connection between 
 one creature and another in this world, as lie has not 
 as w^e know, any where else established. Angels 
 were all created at once and stood independently of 
 each other. And while some maintained their integ- 
 rity and attachment to (^lod, others renounced their al- 
 legiance and rose in rebellion against their supreme, 
 sovereign. But when God made man, he constituted 
 an intimate and important connection between him and 
 all, that should proceed from him to the end of time. 
 And in consequence of this connection, he spread sin 
 and misery through the whole world. This was a 
 greater and more interesting event than any, that had 
 taken place in heaven, or hell. For there is reason to 
 believe, that the whole number of mankind, from the 
 beginning to the end of the v^orld, will far surpass the 
 whole number of both good and bad angels. This con- 
 nection between Adam and his posterity and one man 
 and another, by which their temporal and eternal in- 
 terests are more or less vsuspeiided upon each other's 
 conduct, is a signal disphiy of God's wisdom, and sove- 
 reignty and entirely different from his treatment of any 
 other of his intelligent creatures. And while this in- 
 stance of the divine conduct has tilled the whole human 
 race with murmurs and complaints, it has afforded mat- 
 ter of ailmiration and praise to all the inhabitants of 
 heaven. 
 
 2. The metliod, wliich God has devised and adopt- 
 ed to save the guilty and perishing children of men 
 from deserved and endless destruction, has given a dis- 
 play of his glory, which he has not given in any other 
 
S6 SERMON V, 
 
 part 01 tlie in-ji verse. I'iiouirh some of the angels of 
 light became sinners and exposed themselves to endless 
 I'uin, and stood in perishing need of a Savior, yet God 
 did not provide a Savior for them, but let them sink in 
 guilt and misery v.'ithout remedy. It was there- 
 fore a signal act of God's sovereign mercy, to provide 
 a Savior for the fallen race of Adam. And the steps 
 which he took to prepare the way for the incarnation, 
 cruciiixion and resurrection of the Son of his love, 
 were astonishing, as well as instructive to ail the heav- 
 enly hosts. As he meant to make a peculiar discovery 
 of himself to principalities and povi^ers above, by this 
 gracious and glorious interposition in favour of the sin- 
 ful children of men ; so the angels have been, for ages, 
 derighifiilly looking into and admiring the great plan of 
 redemption and seen mjore of Ood in it, than they 
 ever did see, or v/ill see in any other parts of his 
 works. 
 
 3. In this world, Cod has been constantly increas- 
 ing the number of his moral subjects. There has been 
 no increase of either good, or bad angels ; but there 
 has been an immense increase of mankind for nearly 
 six thousand years. God has been every day bringing 
 rational and immortal souls into existence here on 
 eartli. The birth of every immortal soul is an event 
 highly interesting to angels, tliough often disregarded 
 by those, who are still more interested. But the per- 
 petual increase of accountable and immortal beings 
 must fill the minds of angels with enlarged and exalt- 
 ed views of Jehovah's kingdom. They know not to 
 wdiat vast extent the numbers of mankind may increase. 
 One nation has been as numerous as the stars of heav- 
 en ; and before the end of time, the human race may 
 multiply beyond the present computation of men end 
 angels. If the glory of a prince consists in the multi- 
 tude of his subjects, then the glory of God must be 
 displayed by the vast numbers of rational and immor- 
 tal beings, which lie brings into existence in tiiis part 
 of his dominions. Here then angels are constantly 
 learning more and more of God, in this growing part 
 of his empire. 
 
SEllMON V. 
 
 4f. God subjects mankind to greater, more numer- 
 ous and more surprizing changes, than he does any- 
 other of his inteiiigent creatures. The angels of light 
 have never been subjected to any great or peculiar 
 changes, since their creation ; and evil angels have ex- 
 perienced but one great and dreadful change. But all 
 mankind, fi'orn their birth to their death, are perpetually- 
 subject to great, sudden and unexpected changes. 
 Their bodies, their minds and all their exter- 
 nal circumstances are perpetually clianging. 
 
 What great changes take place in their bodies 
 from infancy to manhood ? and what great 
 changes take place in their minds from infancy to 
 childhood, from childhood to youth, from youth to man- 
 Jiood, from manhood to the meridian of life, from that 
 period to the decline of life, and from that period to old 
 age ? How diiferently did a Newton, or a Locke ap- 
 pear in these diilerent stages of life ? Similar changes 
 pass over all the children of men, in all the various- 
 stages of their existence on earth. They appear like 
 very different beings, according to the laws of their na- 
 ture, in a very few years. But besides these regular 
 and natural changes in their bodies and minds, they are 
 subject to ten thousand unforeseen and unexpected 
 changes. They are born to trouble, as the sparks 
 fly upward. Their hopes and expectations are some- 
 times raised and sometimes suddenly and entirely blast- 
 ed. The rich become poor and the poor become rich. 
 The low are exalted and the exalted abased. One day 
 they are joyful and another sorrowful. One day they 
 lead and another they are led. One day they are in 
 health, and another they are in pain, sickness and 
 distress. One day they are rejoicing with their 
 friends around them and another they are bereaved and 
 drowned in tears. Such are the changes constantly- 
 passing over individuals ; but still greater changes and 
 revolutions are frequently passing over whole nations 
 and kingdoms. So that this whole world is a constant 
 scene of changes and revolutions in the "state and cir- 
 cumstances of mankind. And as all these are ordered. 
 
&8 SERMON V. 
 
 and brought about by God, so be berc giv^es joeculiar 
 displays of his glory, which are not to be seen in any 
 other part of the universe. 
 
 5. Ha-e the angels of God behold bini forming the 
 moral characters of men for eternity. This is the pe- 
 culiar work of God, who operates in the heartsi of all 
 the children of Adam. And the changes, which b@ 
 produces m the hearts of man by the special operations 
 of his Spirit, alK)rd great satisfaction and joy to all the 
 benevolent spirits above. We read there is more 
 joy in heaven over one sinner, that repenleth, than 
 over ninety and nine just persons, that need no repen- 
 tance. The angels of God probably know the very 
 time, when any sinner is called out of darkness into 
 marvellous light and translated out of the kingdom of 
 Satan into the kingdom of Christ. And this glorious 
 act of divine sovereignty is no where to be seen, but in 
 this world, where God is carrying on his work of spec- 
 ial and astonishing grace among his most guilty and 
 ill-deserving creatures. Though the angels of God 
 have seen their fellow-angels changed from holiness to 
 sin in heaven ; yet they have never seen any of their 
 fellow-creatures changed from sin to holiness any 
 where, but in this world, which is a distinction among 
 equally guilty creatures, tiiat eminently displays the 
 awful and glorious sovereignty of God. I may 
 add, 
 
 6. The angels of God see him in this world contin- 
 ually calling off mankind from the stage of life and 
 from the state of probation into their future and eternal 
 states. Some he call-^ fron: temporal life to eternal 
 death ; and some he calls from temporal life to eternal 
 life. Here the angels of God see him act a part, that 
 they never saw him act in heaven. And this is a most 
 solemn and interesting part, in respect both to them« 
 selves and to their fellow creatures, whom they love as 
 themselves. It is undoubtedly a very joyful thing to 
 the guardian angel*" to give up those, whom they have 
 attended through life, info the hands of God and ac- 
 company them to heaven. And it must be no leg's 
 
SERMON V. gf) 
 
 grievous to the angeis, who have the care of impenitent 
 sinners, to quit their charge and see them doomed to 
 everlasting darkness and despair. The distinction. 
 Vs^hich they see (4od make in this world, between the 
 vessels of mercy and ves.icls of wrath, mutt give theoi 
 the most clear and impressive sense of the sovereignty, 
 of the mercy, of the faithfulness and of the justice of 
 God. Such a distinction they never did see and never 
 will see him make, in any other parts of the universe. 
 They, therefore, have seen and vv^ill see more of the 
 glory of God in this, than in any other world. Here 
 God has done, is doing and will do the greatest thin'^'s, 
 which display his greatest glory before the eyes of 
 an^^rels and men forever. 
 
 o 
 
 IMPROVEMENT. 
 
 1. If angels discover more of the glory of God in 
 this world, than in any other part of the universe ; 
 then we may justly suppose, that this world is, on the 
 whole, better than it would have been, if neither nat- 
 ural nor moral evil bad ever entered into it. It is evi- 
 dent, that the angels of heaven view it in this light. 
 They Vv'ere pleased with it, when it was first created 
 and entirely free from sin and misery ; but thej have 
 been better pleased with it since the introduction of 
 natural and moral evil and seen the steps God has 
 taken to bring good out of evil. It is better fitted to 
 display the glory of God now, than it was before the 
 fall of man. It is more eligible to belong to the race 
 of Adam since his apostacy, than it v/as before he 
 apostatized. It is more eligible to live in this world, 
 bad as it is, than to have lived in it, while it was per- 
 fectly holy. Mankind now enjoy better opportunities 
 and means of gettmg good and of doing good, than 
 they would have had, if they had remained free from 
 sin and misery. God intended, when he made the 
 world, that it should be just such a world as it is. — 
 When he created Adam, he meant that he should sin 
 and spread sin and misery among all his posterity and 
 
 IQ 
 1/^ 
 
90 SERMON V. 
 
 that his Son should suffer and die to save soma of 
 them from both sin and misery. God's original de- 
 sign in making this world has never been defeated by 
 the aoostacy of Adam and the sins of his posterity. 
 He sent Christ not to mend the world, hut to carry in- 
 to etTect his perfactly wise and holy and benevolent de- 
 sir»;n of creating and redeeming love. He raised up 
 thii world to be a staging, upon which tlie most impor- 
 taat transactions were to be done ; and when they are 
 don , he will take it down. The scenes which take 
 place upon earth are vastly greater, more solemn and 
 more instructive, than they could have been, if sin and 
 misery had not existed, the Son of God had not died 
 and sinners had not here been formed into vessels of 
 mercy and vessels of v/rath. God has always held a 
 school here, in which he has been training up rational 
 and immortal creatures for their future and eternal des- 
 tination. God will reap a larger revenue of glory 
 from this, than from any other v/orld ; and mankind 
 will reap a larger portion of holiness and happiness, 
 than if they had hved in any other part of God's wide 
 dominions. For by living in tliis world, they have 
 done more for God and seen and learnt more of God, 
 t lan they would any where else. The patriarchs, the 
 prophets, the apostles and all, who will be redeemed 
 from among men, will always have reason to be thank- 
 f il, that they were the offspring of Adam and lived in 
 the world, where he sinned and fell, where Christ was 
 crucified, where the gospel was preached, where sanc- 
 tifying grace was given and where, through much 
 tribulation, they were prepared for and translated to 
 heaven, where they will be able to sing a song of grat- 
 itude, which the highest angels in heaven cannot learn. 
 This is the best world angels ever saw and the best in 
 which mankind can live, if they only improve it ; as 
 they may and ought to improve it. 
 
 2. If angels discover the brightest displays of th& 
 glory of God in this world ; then it is certain that he 
 treats all mankind perfectly right in all his conduct 
 towards them, in the dispensations of providence and 
 
SSRMON V. 91 
 
 grace. The i^uardian angels have always been ac- 
 quaiiited with \m conduct towards every individual of 
 mankind and have always been the most impartial, be- 
 nevolent and competent judges of the divine condnct 
 towards those, who were committed to their care. — 
 And if they had seen a sirrglo instance of malevolence, 
 injustice, negligence, or want of benevolence, in the 
 dispensatians of divine providence and grace towards 
 any of the children of men, they would not unanimous- 
 ly cry '' Hjly, holy, holy is the Lord of hosts; the whole 
 earth is lull of his giory." Any misconduct in God, 
 towards any of the human race, would appear a blem- 
 ish and not a beauty in the view of the holy angels.— 
 Tiiough mankind have always been disposed to call 
 God a hard master, an unjust law^giver and an unwise 
 governor, yet they have c^lvays complained without a 
 cause. But he has always had reason to complain of 
 them for their complaining of him. He lias never or- 
 dered any thing unwisely, nor required anything un- 
 reasonably, nor afflicted any one unjustly Though 
 sin has abounded in this w^orld, yet grace has much 
 more abounded. Though God's judgments have often 
 been in the earth, yet has he fdled the earth with his 
 goodness. He has been good to all and his tender 
 mercies have been over ail in his vv^orks. God has 
 treated all men far better than they deserved, even 
 those, whose hearts he has most deeply wounded. Why 
 should a living man complain ? God has never suffer- 
 ed any more sin and misery to abound in this rebellious 
 world, than his own ^rlorv and the ^ood of the universe 
 required. And wdio can complain of his doing that, 
 which will display his glory in the eyes of all his holy 
 and dutiful subjects ? 
 
 3. If angels view this world, as the most important 
 and interesting part of the creation ; then secure sin- 
 ners are extremely stupid. They see the same w^orld, 
 the same objects, the same persons, the same scenes 
 and the same changes, which angels see and admire ; 
 but they take no notice of the heart and hand and glo- 
 ry of God manifested by them, though they are far 
 
92 SERMON r. 
 
 more deeply concerned in the objects, ^vith which they 
 are surrounded and the scenes, through which they arc 
 passing. All, that they see and hear and know in this 
 world, will make happy or unhappy impressions on their 
 tninds, which they can never forget, nor cease to feel. 
 They stupidly think and say, that " God hath forsaken 
 the earth and that he will not do good, neither will he 
 do evii.'^' This is real stupidity, because it is not ow- 
 ing to ignorance, but to inattention. God has made 
 thera capable of seeing his glory, which he is constant- 
 ly displaying before their eyes in his works, in his prov- 
 idence and in his gospel. But they choose to pursue 
 lying vanities and to fix their attention upon trifles re- 
 gardless of the most important realities. They prac- 
 tically say unto God, "• depart from us, we desire not 
 the knowledge of thy ways." " Their heart is waxed 
 gross, and their ears are dull of hearing and their eyes 
 have they closed : lest at any time they should see 
 with their eyes and hear with their ears and should un- 
 derstand with their heart and should be converted. '' 
 This is the voluntary conduct of stupid sinners, who 
 differ in this respect from those, who are awakened.-- 
 Their eyes are open snd their ears are open and their 
 fears are alarmed ; they see God and all his creatures 
 and all his works armed against them. They believe 
 God is what he is and what he has declared himself to 
 be and tremble. God is in all their thoughts and they 
 meet his sovereignty every where in his works, in his 
 providence and in his word. But how many secure 
 and stupid sinners there are, who are going on blind- 
 fold and careless in the broad road to destruction, not- 
 withstanding God is constantly speaking to their eyes, 
 their ears, their hearts and consciences. They know 
 not at what they stumble. But they have reason to 
 fear, that they will soon fall, to rise no more. 
 
 4. If the angels of heaven discover the brightest dis- 
 plays of the glory of God in this world ; then all real 
 Christians have great advantages, while thej are passing- 
 through the changing scenes of life, to make constant 
 and swift advances in divine knovyledge. They sec 
 
SERMON V. 93 
 
 the same displays of the divine glory, that angels see, 
 admire and love ; and are vastly more intcretited in the 
 great changes, which they not only see but feel, than 
 angels are. God declares, that he governs this world 
 in the manner he does, on purpose to make the inhab- 
 itants know that he is the Lord. They are all capable 
 of gaining this knowledge, but especially those, whom he 
 has called out of darkness into marvellous light. God 
 has shined in the hearts of Christians, to give them the 
 light of the knovsdedge of his glory in the face of Jesus 
 Christ And the apostle says, that they vvith unveiled 
 face, beholding as in a glass the glory of the Lord, are 
 actually changed into the same image, from glory to 
 glory, even as by the spirit of the Lord. God has given 
 Christians a spiritual discerning of spiritual tilings ; and 
 he expects, that they should grow in divine knowl- 
 edge until they arrive at the stature of perfect men.--- 
 Christians are under the best circumstances and under 
 the highest obligations to grow in the knowledge of 
 God and divine things. Every thing in the world dis- 
 plays the glory of God and affords matler of instruction 
 to all, who desire and endeavor to gain instruction.— 
 You will allow, that Moses and Aaron had great op- 
 portunities to gain the knowledge of the glory of God 
 in Egypt and in the wilderness, where God did such 
 great and glorious things. You will allow, that the 
 disciples of Cin^ist who followed him from place to place, 
 heard him preach, saw his miracles and conversed 
 with him from day to day, had pecuhar advantages to 
 gain high attainments in divine knowledge. But 
 Christians have since enjoyed better opportunities, than 
 Moses and Aaron and even the apostles enjoyed, to 
 grow in divine knowledge. They lived under a dark 
 dispensation, but Christians since have lived under a 
 more enlightening dispensation and enjoyed the full 
 blaze of gospellight. Angels have seen more of the 
 divine glory under the gospel dispensation, than they 
 ever saw before. God has done great and marvellous 
 tilings, in preserving and protecting and enlarging the 
 Christian Church, which has been thinly scattered 
 
dl 
 
 SERMON V 
 
 among all nations, who have always been hostile to it 
 and endeavored to destroy it. And he is still doing 
 great and astonishing things in fiivour of the king- 
 dom of Christ. We have lived in the most eventful 
 period, in tliese fiilj years past. Christians who have 
 lived and still live in this eventful period, have enjoyed 
 and do still enjoy peculivar privileges and opportunities 
 of growing in grace and in the knowledge of God. This 
 world is becoming more Sz. more interesting and instruc- 
 tive to the angels of light; and ought to become more and 
 more instructive to the children of hght in the present 
 day ; and it mustbeowing to their spiritual blindness, if 
 they do not grow in the knowledge of the glory of God 
 faster than any other Christians have done before them. 
 The ignorance of Christians at this day is utterly inex- 
 cusable. They ought to discern the signs of the times 
 and see and admire those things, which angels here see 
 &, admire. The world are awake to good and to evil 
 and they are zealously engaged in building up and in 
 pulling dov/n the kingdom of Christ. Greater revolu- 
 tions than we have yet seen are to be expected ; and all 
 these will be brought about by the hand of God and 
 will display his glory before the eyes of angels and men. 
 And those who have eyes to see, ought to see ; and 
 those who have ears to hear, ought to hear ; and 
 those, wiio have w^ise and understanding hearts ought 
 to learn. The duty of Christians to regard the opera- 
 tions of God in the dispensations of providence and 
 j*!;race, is becoming more and more serious, imperious 
 and important. The v;orld is blind, but they have been 
 enlightened ; and God requires and expects that they 
 should see and be able to guide and lead the blind, who 
 are destroying themselves. Let Christians be entreat- 
 ed to improve tl:i€ opportunities they enjoy to get and 
 do good in this world, where there is more good to be 
 done and to be gotten and enjoyed, than in any other 
 part of the universe. 
 
 5. If angels see and admire the glory of God in his 
 conduct towards mankind in this world ; then there 
 can be no doubt, but they will see and admire 
 the glory of God in his conduct towards them in their 
 
SERMON V. 05 
 
 future and eternal state. They know wluit lie lias 
 done for them here. They know, that he has given 
 Lis Son to suffer and die for them ; that he has pi t 
 the gospel into their hands, that he has appointed 
 men to ui-e the means of grace with tiiem ; that I.e 
 liere waits to be gracious to them ; and that he sends 
 his spirit to strive \Tith them, and in a word, they knew 
 aii that he does to form their characters &l prepare ihem 
 for their final destination. And when they see God 
 fix them in their future and final condition, Ihey will 
 see and admire the glory of his conduct towards them, 
 whether he fixes them in the world of light, or in the 
 regions of darkness. While tliey praise God for his 
 grace towards the vessels of mercy, ihey will also 
 praise him for his justice towards the vessels of wrath. 
 It will greatly augment the blessedness of the righteous 
 to have the angels unite in praising God for their sal- 
 vation ; and no less augment the misery of the wicked 
 to have the angels praise God for giving them a just 
 recompense of reward. The knowledge of the glory 
 of God, which angels obtain in this world, enables them 
 to make much greater progress in the knowledge of 
 the glory of God, in every other part of the universe, 
 not only at present, but forever. And while they arc 
 nov/ t(>aching themselves in the knowledge of the glory 
 of God here, they are preparing to teach the children 
 of God, when they shall arrive in the kingdom of their 
 Father. They will know a vast deal more of God's 
 conduct towards the saints, than they knew about it 
 while here and when they first arrive in heaven.-- 
 Christians are constantly surrounded by a cloud of an- 
 gelic witnesses ; and therefore it becomes them to lay 
 aside every weight and the sin which doth so easily be- 
 set them and to run with patience the race set before 
 them, wntil they join the general assembly and the 
 Church of the llrst born in heaven. 
 
 6. If God gives brighter displays of his'glory here, 
 than any where else ; then all men, in this life, are in 
 the most important stage of their existence. They 
 here enjoy privileges and advantages, which they will 
 never enjoy again, after they go off from the stage of life* 
 
96 SERMON V. 
 
 They here enjoy tbo best opportunities of securing thfs 
 everlasting favor of God in tbis day of grace and space 
 of repentance. They here enjoy the best opportuni- 
 ties of seeing the brightest displays of the glory of God ; 
 and at the same time of promoting it in building up his 
 kingdom and increasing the number of his cordial sub- 
 jects. These are infmitely important privileges, which 
 will cease, as soon as we cease to live and act upon the 
 present stage of life. Saints and sinners are here in a 
 situation to do more good, or to do more hurt, than 
 they can ever do in any future period of their existence. 
 Their lives are infinitely interesting to themselves and 
 to others. It highly concerns all to improve the resi- 
 due of their days to the best advantage for themselves 
 and others. They can never retrieve the loss of time, 
 nor the loss of opportunities of doing and of getting 
 good. They have much to gain and much to loose. 
 This ought deeply to impress the minds of the old and 
 of the young, of parents and children and of speakers 
 and hearers. It is summer now, but the winter of 
 death will soon come. And now be pleased to ask 
 yourselves, whether you have laid a good foundation 
 for peace and comfort in the closing scenes of life ? 
 Have you so faithfully served God and your genera- 
 tion, as that you are prepared, as David was, to fall 
 asleep in death ? Have you seen, admired and enjoy- 
 ed the displays of the glory of God, which he has 
 iTiade before your eyes and become prepared to see, 
 admire and enjoy the future and eternal displays of his 
 glory ? Have you enjoyed angelic happiness here 
 and so prepared to enjoy it hereafter ? Is your path, 
 like the shining light, which shineth more and more 
 unto the perfect day ? Do you rejoice in the hope of 
 the glory of God, or does an expectation of seeing 
 more of it, fill you with darkness, dread and despair ? 
 Only put these questions to yourselves and give an im- 
 partial answer to them ; and you will determine an 
 important point, which perhaps some of you have de- 
 sired to be determined ; that is, whether vou arc 
 
SERMON V. 1)7 
 
 saints, or sinners, or whether you love darkness rather 
 than light ; and whether you are prepared for the 
 world of light, or the world of darkness. If you now 
 love the light of the knowledge of the glory of God, 
 this light will arise and shine hefore your eyes with 
 increasing brightness and beauty forever and ever. 
 But if you hate the light of his glory, you will soon 
 fall into the blackness of darkness and the endless 
 torment and despair of hell. 
 
 13 
 
SERMON VL 
 
 THE SOVE2lEI&2TT^ OF GOD 123- TKB FORMATION 
 
 OF »Ii^2T. 
 
 RoMAiNs, IX. 20.—JYayj but, O man, loho ait 
 thou, that repliest against God ? shall the thing 
 [fjDnd say unto him, that form sd it, Why hast 
 thou made me thus ? 
 
 The apostle, in the preceding verses, introduces the 
 doctrine of personal election to eternal life in its full ex- 
 tent, as implying personal reprobation to eternal de- 
 struction. And he ilhistrates the doctrine, by two- 
 memorable cases v/ell known to the Jews. First, by 
 the instance of Jacob and Esaii. "As it is written^ 
 Jacob have I loved, but Esau have I hated." Nexl^ 
 by the instance of Pharaoh. *^Forthe scripture saith 
 linto Pharaoh, Even for this same purpose have ! raised 
 thee up, that I might shew my power in thee and that 
 my name miglit be declared throughout all the earth. 
 Therefore hath he mercy, on whom he will have mer- 
 cy ; and whom he w^ill he hardeneth." To this the 
 apostle anticipates an objection. " Thou wilt say 
 then unto me. Why doth he yet find fault ? For who 
 bath resisted his will ?" Instead of evading this ob- 
 jection, as some suppose he does, he gives a direct and 
 full answer to it. "Nay, but, O man, who art thou 
 that repliest against God ? shall the thing formed 
 say unto him, that formed it. Why hast thou made me 
 thus?" The apostle does not mean to say to the ob- 
 jector, you have no right to put a question to me, 
 which no man can answer ; but he means to say there 
 is no ground for the question, " Why doth he yet find 
 fault," any more than for the question, W^hy should 
 not a creature find fault for being, a creature ? This 
 is the plain sense of the text : 
 
SERMON VI. 09 
 
 Men have ro reason to con ] 'am of God for maliiiig 
 thcni just .such ci « alirres as ihey are. 
 
 I shall, first, show, that God has made them just 
 such creatures as tijcy are ; and, then, that they have 
 no reason to complain, that he has made them what 
 they are. 
 
 I. God has made men juft what they are, in distinc- 
 tion from all living creatures below them and from all 
 rational creatures above them, in various respects. 
 And, 
 
 1. In respect to their bodies. When God made 
 the first man, he gave him just sucli a body as he 
 plocised ; and just such a body as he intended to give 
 to ail his numerous posterity. The human body we 
 know is very different in size, in form, in strength, in 
 activity and in sensibility, from the bodies of every 
 species of the lower creation ; and it is no less diffe- 
 rent from the light, ethereal, transparent and splendi.i 
 vehicles, with which angels are clothed. Inhere ib a 
 corporeal and visible dignity in the appearance of oan- 
 kind, which is superior to the corporeal appearance of 
 any other creatuiesrsn earth ; and perhaps, but a very 
 little inferior to the corporeal appearance of the angels 
 of light. Christ now appears and will alv>^ays appear 
 in the form of man in heaven ; and VvC can hardly sup- 
 pose thai his visible appearance v/ill be less dignified 
 than that of the highest angels. But notwithstanding 
 the genera] uniformity in the corporeal appearance of 
 mankind, by which they are distinguished from the 
 higher and lower orders of creatures, there is a vast 
 variety in the appearance of individuals, by which they 
 are distinguishable from one another. Aruorg the 
 immense m^illions of mankind there are no two men 
 exactly alike, in their size, their form, their complex- 
 ion, their strength and activity. All this personal va- 
 riety is owing to the design of our Creator. He has 
 made the bodies of all men just as he pleased. And 
 so he has, 
 
 2. Their intellectual powers and faculties. He has 
 made as great a diversitv in the intellectual talents of 
 
lOQ SERMON VK 
 
 men, as in their corporeal properties. He has given 
 to some men a more soUd and acute and coniprelien- 
 sive understanding than to others. He has given a 
 stronger and more retentive memory to some men than 
 to others. He has given a liveher and more brilhant 
 imagination to some men than to others. And he has 
 given a more easy and flowing eloquence to some men 
 than to others. Though the intellectual talents of 
 mankind in general appear very nearly equal ; yet 
 there is a wide and discernable difference between ths 
 lowest and hisfhest talents of some of the human race. 
 God has diversified and distinguished mankind as much 
 by their intellectual powers, as by their corporeal forms 
 and features and external circumstances. He has made 
 them to differ in all these respects, just as much as he 
 pleased. And he exercises the same sovereignty, 
 
 3. In forming their hearts, or moral exercises. We 
 read, that " God created man in his own image, in the 
 image of God created he him " This image of God 
 did not consist in Adam's corporeal form, nor in his 
 intellectual faculties, but in his moral exercises, Ad- 
 am had the same moral exercises before he sinned, that 
 his posterity have after they are renewed. When they 
 are renewed in the spirit of their mind, they are said 
 to '* put on the nev/ man, w^iich after God is created in 
 righteousness and true hohness." God creates the 
 hearts of all men, as well as their rational powers. Da- 
 vid asserts, " The Lord looketh from heaven ; he be- 
 lioldeth all tlie sons of men." And he adds, "hefash- 
 ioneth their hearts alike." God is said to take away 
 the stonv heart from sinners and to crive them an heart 
 of flesh, and when he does this, they are said to become 
 new creatures. In order to make men moral agents 
 and accountable creatures, it is as necessary that God 
 shoukl make their hearts, as well as their understand- 
 ings. Whether their hearts consist in moral exercis- 
 es, or in something that is the foundation of them, 
 they must be created. Wlien God created Adam, he 
 created not only his body and his understanding, but 
 liis heart. And he has created all mankind in respect 
 
SERMON VI. 101 
 
 to their bodies, Ihcir understandings and hearts, just 
 as he pleased and just as they all actually exist. Or 
 he has, as the apostle says, " Made of one blood all 
 nations of men, ^vho dwell on all the face of the earth,'' 
 in all the innumerable varieties which appear in their 
 corporeal, intellectual and moral qualities. Whatever 
 men find that they actually are, they may be assured, 
 that God made them thus. 1 now proceed to show, 
 
 II. That they have no reason to complain, that God 
 has made them just such creatures as they are. This 
 will appear, if we consider, 
 
 1. That God had an original and independent right 
 to create them. He had just as good a right to create 
 them, as not to create them, or any other creature, or 
 object. And who will presume to deny, that he had 
 a right not to create the heavens and the earth ; not to 
 create the angels in heaven ; not to create man upon 
 the earth ; not to create the birds of the air, the fish of 
 the sea, thebeasts of the field and every thing that has life 
 and breath and creeps upon the earth ? He had a right 
 not to bring these, or any other creatures and objects 
 out of nothing into being. He had a right to exist alone 
 from eternity unto eternity and never exert his almighty 
 power in producing any creature, or object, in any 
 part of unbounded space. He had this original and 
 independent right not to create, because his not creat- 
 ing could not infringe upon the rights of any other be^ 
 ing in the universe. And for the very same reason, 
 he had an absolute independent right to create, because 
 his creating could not infringe upon the right of any be- 
 ing not to be created ; for no being had a right not to 
 be created. God had a right to create angels, be- 
 cause his creating them could not infringe upon their 
 rights, for they had no rights before they were created. 
 They could neither choose, nor refuse to be created ; 
 and Gcd's creating them was neither agreeable nor 
 disagreeable to their choice. And it is equally true, 
 that God had a right to create man]<ind ; because his 
 creating them could not infringe upon their rights ; for 
 they had no rights before they were created. They 
 
102 SERMON VI. 
 
 could neither choose, nor refuse to be created ; and 
 God's creating them v/as neither agreeable, nor disa- 
 greeable to their choice. The act of God in creating 
 is the most sovereign act conceivable. It is impossi- 
 ble, that he should create any being, or object, without 
 Rcting as a sovereign ; and so far as he has a right to 
 fict as sovereign, no being in the universe can have any 
 reason to complain of his conduct. If he should now 
 create a new material world and create a new race of 
 intelligent and accountable creatures to inhabit it, no 
 beinir in that world, nor in heaven and earth, could have 
 any reason to complain of his exercising his original 
 and independent creative power If it be true, that 
 God had an original and independent right to create 
 mankind and did create them Vv-ithout infringing upon 
 their rights, then they certainly have no reason to com 
 plain that he has made them, or brought them out of 
 notiiing into being. " Shall the thing formed say to 
 Him, that formed it, why hast thou made me ?" 
 
 2 God had an original and absolute right to mrske 
 mankind just such creatures as they are. Hn had 
 precisely the same right to make them exactly as he ha? 
 made them, as to make them at all. He had a sover- 
 eign right to make tlicm inferior to the angels of heav- 
 en and superior to all the irrational creatures on earth. 
 He had a sovereign right to produce as great an uni- 
 formit}' and as great a variety among mankind them- 
 selves, as among the other inaniniate and animate ob- 
 jecls in this lower world. He has made a great uni- 
 formity, and a great variety in every species of trees, 
 that grow in the forest ; and in every species of grain, 
 ji;rass, fruits and ilovv^ers, that grow outof tiie earth.-- 
 And he has made a great uniformity and a great variety 
 jn every species of creatures, that lly in the air, swim 
 in the ocean and walk and creep upon tlie earth. \\ e 
 every where observe a beautiful uniformity and a beau- 
 tiful variety, in every species of sensitive natures and 
 inanimate objects ; but vre cannot discover any two 
 individuals, wliich compose these numerous species, 
 which are exactly alike. Novv% ail will allow, that 
 
SERMON vr. 30.3 
 
 Cod had a sovereign right to produce such a uniformity 
 and variety in all these species of animate and inani- 
 mate objects. But if he had a sovereign right to cre- 
 ate all these species of animate and inanimate objects, 
 in all respects, just as he has actually created them ; — 
 vfhy had he not the same sovereign right to produce a 
 similar uniformity and variety among the human spe- 
 cies and to make mankind, in all respects, just as he 
 has actually made them ? Where is the man, that 
 has any reason to reply against God and say unto him, 
 who made him, why hast thou made me thus ? Who 
 has any reason to complain, that God has not madj; 
 him as beautiful as Absolom, as strong as Sampson, 
 as wise as Solomon, as meek as Moses, as patient as 
 Job, or as honest as Samuel ? Who has a riglit to com- 
 plain, that God has not given him a better understand- 
 ing, or a better memory, or a better heart ? Who- 
 has a right to complain, that God has not made him 
 diiferent in any respect whatever ? No man in the 
 world has any just ground to complain, that God has 
 given him any natural talents, or moral qualities, which 
 he has not given to another ; nor to complain^ that 
 God has not given him any natural talents, or moral 
 quahties, which he has given to another. No man. 
 has a right to complain, that God has made him to re- 
 semble another ; nor to complain, that he has made him 
 to differ from another. God has as good a right to cre- 
 ate two men alike, as to create them at all ; or to cre- 
 ate two men different, as to create them at all. God 
 had an original and independent right to create man- 
 kind and to create them just as he has created them ; 
 and therefore it is absolutely impossible, that they 
 should ever find any just ground to complain, either 
 that he has made them, or that he has made them just 
 what they are. 
 
 3. God had a wise and good design in forming man • 
 kind, in all respects, exactly as he has formed them. 
 His wisdom and goodness were concerned, not only 
 in making them, but in making them precisely what 
 they are, in distinction from the higher order of intelli- 
 
lot SERMON VI. 
 
 gcnces and the lower order of irrational creatures.--- 
 And in order to answer his design in making them, it 
 was as necessary that he should form them different 
 from one another, as to form them different from all 
 other creatures he had formed. He made all men for 
 himself and designed to employ them in a vast variety 
 of services ; and in order to fit them for the various 
 services, in which he meant to employ them, he made 
 them to differ one from another in their bodily and 
 mental powers. He did not consult any man how he 
 should form him, but consulted his own glory in form- 
 ing every individual of the human race. He forms 
 every man for use, just as the potter forms every ves- 
 sel for use, or just as he forms the members of the body 
 for use. These are the very similitudes, which the in- 
 spired writers employ to illustrate tho wisdom and 
 goodness of God in making mankind different from one 
 another ; and to illustrate the unreasonableness and 
 absurdity of their complaining of God for making them 
 so differently as he has actually made them. The 
 prophet Isaiah demands, '' Shall the work say of him 
 that made it, He made me not ? or shall the 
 thing formed say unto him that formed it, He hath no 
 understanding ?" And again he asks, *'Shall the clay 
 say to him that fashioneth it. What makest thou ? 
 or thy work, He hath no hands ?" It seems as though 
 the apostle borrowed his language and argument in the 
 text and context, from the language and argument of 
 the prophet. He asks, *'Oman, who art thou that 
 repliest against God ? shall the thing formed say unto 
 him, that formed it. Why hast thou made me thus? 
 Hath not the potter power over the clay of the same 
 lump to make one vessel unto honor and another unto 
 dishonor?" And in another place, the apostle illus- 
 trates, this same subject, by the variety and symmetry 
 in the frame of the human body. "The body is not 
 one member, but many. If the foot shall say. Be- 
 cause I am not the hand, 1 am not of the body ; is it 
 therefore not of the body ? And if the ear shall say, 
 Because I am not the eye, I am not of the body ; 
 
SERMON VI. 105 
 
 is it tlicreforc not of the body? If the whole body- 
 were an eye, vvb:u'e were the hearing ? if the whole 
 body were hearing, where were the smelling ? But 
 now God hath set the members every one of them in 
 the body, as it hath pleased him. And the eye cannot 
 say unto the hand, 1 have no need of thee : nor again 
 t!ie head say to the feet, I have no need of yow. Nay, 
 much more tliose members of the body, which seem to 
 be more feeble, are necessary." By these similitudes, 
 the prophet and the apostle illustrate the right God 
 had to make men dilfe«*ent ; and his wisdom and good- 
 ness in making them diiTerent. They say, that as the 
 potter has a wise and gjod design, in forming his ves- 
 sels differently for different uses ; so God ha 5 a w'sq 
 and good design, in forming men differently for diffe- 
 rent uses. x\nd as the wise and good design of the 
 potter justifies him, in forming his vessels differently 
 for different uses ; so the wise and good design of God 
 justitles him, in forming mankind differently for dirfe- 
 rently useful purposes. And the consequence, which 
 both the prophet and apostle draw from this conclusive 
 mode of reasoning, is, that no man has any reason to 
 complain, that God has made him thus. There is no 
 more ground to complain of God for making mankind 
 just as lie has made them, than to complain of his infi- 
 nite wisdom and goodness. 
 
 4. If mankind have any reason to complain of God, 
 it must be owing, not to his creating them what they 
 are, but to his treating them improperly after he has 
 created them. His creatmg them was neither an act 
 of justice, nor injustice towards them, but an act of 
 mere sovereignty. He had a sovereign right to cre- 
 ate them free moral agents, capable of doing right or 
 wrong ; and his creating them such free moral agents 
 was neither an act of justice, nor injustice, and could 
 not possibly be an injury to them. But if he had re- 
 quired them to do any thing wrong, or forbidden their 
 doing any thing right, or had puni ihed them, or even 
 threatened to punish them, for doing right ; or not 
 doing wrong, he would have treated them improperly, 
 
 14 
 
lOG SERMON VI. 
 
 unjustly and injuriously and given them just ground of 
 coii.plaint. Though Cod complains oi mankind f9r 
 complaining of him, in making them what they are ; 
 yet'he allows them to complain of him, if he treats 
 them improperly, or unjustly, after he has made them 
 free moral agents, lie says to the inhabitants of Je- 
 rusalem and men of Judah, " judge, I pray you, be- 
 twixt me and my vineyard." He appeals to the same 
 people to judge of the rectitude of his conduct towards 
 them. ''Hear now, O house of Israel, Is not my 
 way equal ? are not your ways unequal ?" And 
 again he says, "Hear ye now what the Lord saith. 
 Arise, contend thou before the mountains and let the 
 hills hear thy voice. Hear, O ye mountains, the Lord's 
 controversy and ye strong foundations of the earth : 
 for the Lord hath a controversy with his people, and 
 he will plead with Israel. O my people, what have I 
 done unto thee ? and wherein have I w^earied thee ? 
 testify against me." God condescends to hold himself 
 responsible for all his treatment of mankind after he 
 has made them. He allows them to complain, if they 
 can discover any thing im.proper, or unjust in the pre- 
 cepts, prohibitions, or threatenings he has given them ; 
 or if they can discover any thing improper, or unjust 
 in the dispensations of his providence, or grace. This 
 is altogether reasonable. For if the Judge of all the 
 earth should not do right, in a single instance, in his 
 treatment of mankind, all the inhabitants of the earth 
 would have just ground to complain of his conduct. It 
 maybe said with reverence, that God is under stronger 
 moral obligation to treat mankind right, after he has 
 made them free, moral agents ; than they are to treat 
 him right. And as he has just ground to complain of 
 them, if they do not treat him right ; so they have just 
 ground to complain of him, if he do not treat them 
 right. But God was under no manner of obligation to 
 mankind with respect to their creation. He had a 
 sovereign right to create them, or not to create them ; 
 and when he created them, to make them of a higher or 
 lower order of intelligent creatures. Though Job 
 
SERMON VI. 107 
 
 might have humbly expostulated with God and said, 
 *' Shew mc, vvhereibre thou contendest with me ;"yet 
 he had no rij>ht to ask, " Why hast thou made me 
 thus?" Though Jeremiah might humbly say, "Righ- 
 teous art thou, O Lord, when I plead with thee ; yet 
 let me talk with thee of thy judgments ; wherefore doth 
 the way of the wicked prosper ? wherefore are all they 
 happy, that deal very treacherously ?" Still he had m 
 riglit to ask, " why God made him and them what 
 they wTre." It is one thing for God to create moral 
 agents ; and another, to govern them. In creatine; 
 them, he acts as an independent sovereign, who is un- 
 der no moral obligation to them ; but in goveininr 
 then'i, he acts under moral obligation to treat them 
 with propriety and justice. This distinction between 
 creation and providence demonstrates, that it is both 
 naturally and morally impossible, that God should in- 
 jure mankind in the least degree, by making them 
 wdiat they are ; because he was under no obligation at 
 all, either to make them, or not to make them, just as 
 he pleased. Mankind have no more reason to com- 
 plain of God for making them v/hat they are, than to 
 complain of him for making angels what they are, or 
 making every species of the lower creation what they 
 are. 
 
 IMPROVEMENT. 
 
 1. If God makes men what they are, free, voluntary, 
 moral agents, then they ar^e always dependent on him, 
 in all their free, voluntary actions. They can no more 
 act independently of God, than they can exist in- 
 dependently of him. In him they live and move, as 
 well as have their being. The preparation of their 
 heart and the answer of their tongue is from the Lord. 
 He w^orks in them both to will and to do of his good 
 pleasure. It is not possible, in the nature of things, 
 that he should make them independent of himself. He 
 cannot put them out of his hand without putting them 
 out of existence ; and they can no more put themselves 
 
lOS SERMON VI. 
 
 out of hU hand, than they can put themselves out oi 
 existence They cannot originate a sinfj;le thought, 
 alf ction, or volilion, independently of a divine iniiu- 
 ence upon their niin^.s. They are always under a 
 jnoral necessity of acting just as they do act. " The 
 -way of man is not in himself; it is not in man that 
 "Nvalketh, to direct his steps." Since men are the crea- 
 tures of God, they are necessarily his dependent crea- 
 tures, who cannot act only as thej are acted upon by a 
 divine controlling induence. For any to assert, that 
 men are, in any respect, independent, is virtually to 
 assert, that they are not the creatures of God. Depend- 
 ance goes into the very idea of a creature ; so that 
 to say a creature is independent of his Creator is a con- 
 tradiction m t^rms. It is, therefore, universally al- 
 lowed, that men are, in some measure, dependent upon 
 God, their Maker. But many deny that men are, 
 in all respects and altogether, dependent upon God. 
 This however, is really as absurd as to deny that men 
 are, in any measure dependent upon him, in whom they 
 live and move and have their being. 
 
 2. If God has made men just such creatures as they 
 are ; then they know% that he has made them capable 
 of acting freely and voluntarily under a moral necessi- 
 ty. They know by their own consciousness, that they 
 act freely and voluntarily in all they do, in the view of 
 motives. And they know, by reason, that they aro 
 dependent upon a divine influence, to make them act 
 freely and voluntarily in the view of motives ; and that 
 this divine influence lays them under a moral necessity 
 of acting just as they do act. But yet many, contrary 
 to reason and common sense, insist upon it, that they 
 cannot act freely and voluntarily, if they act under the 
 influence of moral necessity. This, it seems, was 
 Vaci opinion of some in the apostle's day, who objected 
 asrainst the doctrine he tau2:ht concerning: God's soft- 
 cning and hardening the hearts of whom he pleased. 
 " Thou wilt say then unto me, why doth he yet find 
 fault ? For who hath resisted his will ?" This was 
 as much as to sar, if we are always under the influence 
 
SERMON vr. 109 
 
 of God in all our actions and we cannot resist and over- 
 tome his iniiiience, then, we are under a moral neces- 
 sity of acting just as we do in all cases ; and if this be 
 true, then vv^e cannot act freely, or voiuntarily, nor do 
 any thing, which is worthy of praise, or blame. Why 
 then does God find i\\uh for our acting under his influ- 
 ence, which he know?^ we cannot resist, or control ? 
 This objection against man's free agency, placed in the 
 strongest light, thr. apostie professes to answer and 
 remove. But in answering it, he does not pretend to 
 deny the premises, but only the consequence, which the 
 objector draws from them. He allows, that God does 
 influence men to act just as they do and that they can- 
 not resist, or overcome his influence, which lays them 
 under a necessity of acting ; and yet he asserts, that 
 God may justly find fault and condemn and punish 
 them, if they act wrong. And the reason he assigns is, 
 that they are the creatures of God, Vv^honi he has made, 
 though not independent, which was impossible, yet ca- 
 pable of acting freely and voluntarily under his irresist- 
 ible influence. And if any man denies this, he denies 
 that he is a creature, or that God has made him what 
 he is and what he knows he is, a free, voluntary, mor- 
 al agent. Hear the apostle state the objection and 
 give his answer in his own words. '' The scripture 
 saith unto Pharaoh, Even for this same purpose have 
 I raided thee up, that I might shew 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 hardeneth. Thou 
 will say then unto me, why doth he yet find fault ? For 
 w^ho hath resisted his will ? Nay, but, O man, who 
 art thou, that rcpliest against God ? shnlJ the thing 
 formed say unto him that formed it. Why hast thou 
 made me thus ? Hath not the potter power over the 
 chj of the same lump to make one vessel to honor and 
 another unto dishonor? What, if God, willing to 
 shew his wrath and to make his power known, endured 
 with much long-suffering the vessels of wrath fitted to 
 destruction : And that he might make known the rich- 
 
110 ISERMON VI. 
 
 es of his glory on tlie vessels of mercy, w4ilch he had 
 afore prepared unto glory?" The apostle here puts it 
 to the objector to answer his own object! n. He im- 
 plicitly says to him, " You grant, that God does have 
 mercy on whom he will have mercy and whom he will 
 he hardeneth. You grant, that no man can resist his 
 hardening iniluence. And you grant, that God does 
 find fault with those, who disobey his will. Now, if 
 there be any difficulty in this case, it belongs to you, 
 rather than to me, to remove it. I have only taught 
 facts which you do not pretend to deny. But you 
 draw an inference from the facts I have stated, which 
 jou insinuate is an insuperable difficulty. You ask 
 why God should find fault with men for any thing they 
 do under his irresistible influence, insinuating, that they 
 cannot act freely and voluntarily under a divine irresist- 
 ible influence. But this inference does not follow from 
 the premises granted, but is contrary to two plain well 
 know^n facts. One fact is, that God has made m.en. 
 The other fact is, that he has made them capable of 
 acting freely and voluntarily under his irresistible in- 
 fluence. Their accountability, therefore, arises not 
 from their being made, but from their being made 
 ■what they are and what they know^ they are, free, ra- 
 tional, voluntary, moral agents. They intuitively know, 
 that they are worthy of praise, or blame, for all their 
 free voluntary actions, though God, works in them 
 both to will and to do of his good pleasure. To deny, 
 therefore, that they are not worthy of praise, or blame, 
 for their free, voluntary actions under a divine influ- 
 ence, or moral necessity, is implicitly to deny that God 
 has made them and made them what they know they 
 arc and what they know^ he had a pow^er and right to 
 make them ; that is, free, voluntary, moral, accounta- 
 ble agents. This is extremely unreasonable, unscrip- 
 tural and criminal. 
 
 3. If men have no right, or reason, to complain of 
 God, for making them what they are and what he was 
 pleased to make them ; then they have no reason to 
 complain, that he determined from eternity to make 
 
SERMON Vi. Ill 
 
 them what lie has made them and what he will make 
 them, through every period of their existence. Hs 
 has certainly a right to determine before hand to do 
 that, which iie has a right to do afterwards. As he 
 had a right to make men just what he pleased at first, 
 so he had a right to determine to make them what he 
 pleased at first. And as he had a right to make them 
 what he pleased, as long as they shbukl exist ; so he 
 had a right to determine what he would make them 
 forever. As he had a right to make Adam what ho 
 was before he sinned and when he sinned ; so he had 
 a right to determine from eternity, to make him what 
 he was before he sinned and when he sinned. — 
 And he had the same right to determine from eternity, 
 what he would make his posterity, when they come 
 into the world, while they live in the world and as long 
 as they exist. As he had a right to make men diiFerent 
 from one another in respect to their intellectual facul- 
 ties and moral qualities ; so he had a right to determine 
 to make them dififerent from one another through the 
 whole period of their existence. Every objection, that 
 can be made against the eternal purposes of God, lies 
 with equal weight against the conduct of God in making 
 men what he does make tkern and what he has an orig- 
 inal and sovereign right to make them. And for any 
 one to object against God's doing what he has an inde- 
 pendent right to do, is extremely presumptuous and 
 inexcusable. 
 
 4. If men have no reason to com,plain of God for 
 making them what they know they are ; then they are 
 all by nature totally depraved. For they are all natu- 
 rally disposed to complain, that God has made them 
 thus. They complain of this, more than of any thing 
 that God does in his providence, or says in his word. — 
 Indeed, all their objections against God may be traced 
 up to the doctrine of man's absolute dependance and 
 free agency. Mankind almost universally unite in 
 calling this an unreasonable and absurd doctrine, 
 though it is plainly revealed in the Bible from begin- 
 ning to end. This objection arises not from reason or 
 
112 SERMON VI. 
 
 experience, but from a total aversion from bein^ abso- 
 lutely in ihe hands of God, as the clay is in the hands of 
 the potter. They would all fain flee out of his hand. 
 This is not the natural difspoiition of one, or two, or a 
 few of mankind, but the natural disposition of all. 
 T{-;ey are all, t-ierefore, naturally, enemies to God. 
 They either say, that there is no such God as the Bi- 
 ble represents, or if there is, they inwardly say, that he 
 shall not reign over them. The>y are displeased, that 
 he has made them as he has and that he has made them 
 the offspring of /Idam, and caused them to share in the 
 natural and moral evils of the fail. They say puen, 
 that they had rather never existed than to exist the de- 
 praved offspring of Adam, who ruined them. This lan- 
 guage & feeling demonstrate, that they have naturally a 
 carnal mind, which is enmity against God, not subject 
 to his law, neither indeed can be. It is the spirit of 
 the first transgressor and the greatest enemy to God. 
 5. If men have no reason to complain of God, for 
 making them what they are, then whenever they seri- 
 ously contend with him, on this account, they will 
 be constrained to justify God and condemn them- 
 selves. Whenever God thoroughly awakens sinners 
 to attend to their absolute dependanceupon him, their 
 hearts never fail to rise, to object, to murmur and com- 
 plain. But thousands have been convinced of the ab- 
 surdit}^ and criminality of their complaints. And God 
 can always convince them, if he pleases. For they 
 are rational, as well as moral agents and capable of 
 feeling the weight and authority of divine truth. When 
 any truth is clearly and fully set before the reason and 
 conscience of any person, it is impossible for him to 
 disbelieve it, whether he loves or hates it. His con- 
 viction of truth does not depend merely upon his heart. 
 His reason and conscience may be convinced, while 
 his heart hates the conviction. All sinners are con- 
 stantly liable to be convinced, that all their complaints 
 against God, for making and governing them as he 
 does, arc groundless and criminal. They may be con- 
 vinced to day, or to-morrow j and they certainly will 
 be sooner, or later. 
 
SERMON VI. 113 
 
 6. If it be true, that men have no reason to com- 
 plain of God, for making them just such as he pleases, 
 then it is their indispensable duty to be willing to be 
 in the forming hand of God to all eternity. And they 
 ought never to feel, nor express a desire to get out of 
 his hand. God's absolute sovereignty calls for tlieir 
 immediate and unconditional suljmission. And let 
 them say, or do, what they will, they will remain his 
 enemies, until they do actually and cordially submit 
 themselves, entirely and forever, into his holy and 
 soverc ign hands. 
 
 15 
 
SERMON \ IL 
 
 A WAKITISTG TO YOUTH. 
 
 EccLESiASTES, XI. 9. — Rcjoice, O young man, 
 in thy youth ; and let thy heaH cheer thee in the 
 days of thy youth and walk in the ivays of thine 
 heart and in the sight of thine eyes : but knoio 
 thou, that for all these things, God will bring thee 
 into judgment. 
 
 Youths have often been compared to trees in their 
 bloom ; but like beautiful and promising blossoms, they 
 often disappoint the hopes they inspire. It depends 
 upon the principles they imbibe and the courses they 
 pursue, whetiier they shall, or shall not, be blessings to 
 their parents, to their friends and to their fellow crea- 
 tures. Those, who have lived to acquire the wisdom 
 of piety and experience, have always felt a tender so- 
 licitude for the rising generation and endeavored ta 
 guide and guard them in their young and inexperienced 
 age.' Solomon possessed all the wisdom, which piety 
 and experience could teach. He knew what it was to 
 remember his Creator in the days of his youth and to 
 pour out his heart before him in prayer and praise. 
 And he knew, by experience, the evil and folly of 
 walking in the ways of his heart and in the sight of 
 his eyes This excited in his breast a peculiar con- 
 cern for those, who were coming upon the stage of life 
 and were about to be exposed to all the dangers of this 
 smiling and ensnaring world. His paternal feelings 
 for the safety and happiness of the young, he expresses 
 in terms, the best adapted to make a strong and deep 
 impression on their minds. "Rejoice, O young man, 
 in thy youth ; and let thine heart cheer thee in the days 
 of thy youth and walk in the ways of thine heart and 
 
SERMON VII. 115 
 
 m the siqht of thine eyes : but know thou, that for all 
 these things, God will bring thee into judgment." I 
 propose in the present discourse, 
 
 I. To give the true import of this serious address to 
 youths ; and, 
 
 II. I shall endeavor to convince thera of the pro- 
 priety of it. 
 
 I. The first thing to be considered, is the true im- 
 port of the address to youth in the text. It has often 
 been understood and represented in a sense very diiTe- 
 rent from the v\nse man's meaning. For, 
 
 1. Some suppose, that Solomon means to express 
 his approbation of young people, in pursuing the inno- 
 cent recreations and amusements of life. They con- 
 sider him as representing religion, as not onl)^ free 
 from austerity and gloominess, but as productive of 
 the purest happiness in the present, as well as in the 
 future state. And it must be allow^ed, that he often does 
 paint virtue and piety in this amiable and beautiful 
 form. ''Her ways are ways of pleasantness and all her 
 paths are peace. Then I commended mirth, because 
 a man hath no better thing under the sun, than to eat 
 and to drink and to be merry : for that shall abide with 
 him of his labour the days of his life, which God giv- 
 cth him under the sun. Go thy W'ay, cat thy bread with 
 joy and drink thy wine with a merry heart : for God 
 now accepteth thy works." The truth of these obser- 
 vations has been experienced by those, who have lived 
 a holy, devout and heavenly life. They have found, 
 that the enjoyments of religion lay the best foundation 
 for the true enjoyment of the world. The good man 
 is satisfied of himself and prepared to receive, to im- 
 prove and to enjoy every temporal blessing in the best 
 manner possible. But yet, 
 
 2, This does not appear to be Solomon's meaning in 
 the text, when he says, " Rejoice, O young man, in 
 thy youth ; and let thy heart cheer thee in the days 
 of thy youth and walk in the ways of thine heart and in 
 the sight of thine eyes." We can hardly suppose, 
 that he here addresses a pious youth, whose heart is 
 
IIG SERMON VII. 
 
 right with God and who loves to walk in the \vays of 
 his commandments ; but the very terms he uses denote, 
 that he is speaking to a careless, secure, unsanctified 
 youth, who has no fear of God before his eyes. x\nd 
 surely he would not exhort such an one ''to walk in the 
 ways of his heart and in the sight of his eyes.'- It is, 
 therefore, beyond a doubt, that he means to speak 
 ironically ; and to convey an idea directly contrary to 
 ■what his words literally express. The inspired wri- 
 ters often use this mode of speaking in order to convey 
 their real meaning in the most strong and pointed man- 
 ner. Thus God said of Adam, after he had been guil- 
 ty of the folly as well as sin of disobedience, "behold, 
 the man is become as one of us, to know good and 
 evil." And Christ said to the obdurate Jews, *' Pill 
 ye up the measure of 3-our fathers." Instead of exhort- 
 ing young people to gratify their corrupt and vain 
 hearts, Solomon means to warn them against every 
 evil and false way. This appears from what he imme- 
 diately subjoins. '* But know thou, that for all these 
 things, God will bring thee into judgment. There- 
 fore remove sorrow from thy heart and put away evil 
 from thy (lesh ; for childhood and youth are vanity. 
 Remember now thy Creator in the days of thy youth, 
 while tlie evil days come not, nor the years draw nigh, 
 when thou shalt say, I have no pleasure in them." It 
 is presun:ied, that every one will now admit, that^Solo- 
 mon means by his address to youth in the text, to re- 
 mind them of their responsibility to God for all their 
 conduct through life ; and to fasten on their minds a 
 strong and constant sense of that great and decisive 
 day, when God will bring every work into judgment, 
 with every secret thing, whether it be good, or whether 
 it be evil. But now those, who are in the morning of 
 life may be ready to ask. Why should the wise man 
 give us, in particular, such a solemn w-arning to live &, 
 act under a realizing view of the great and last day ? 
 Did he not know, that such a view of future and eter- 
 nal realities would disturb our peace and destroy all 
 our pleasing hopes and prospects ? Why did he not 
 
SERMON VII. 117 
 
 make tliis address to the aged, who have ^one tliroui^h 
 the busy scenes of life and are just ready to appear be- 
 fore the supreme tribunal of their final Judge ? We 
 do not see the propriety of his solemn address to us, in 
 particular. Nov/, as \ proposed, 
 
 II. To convince you, who are ready to think, to 
 feel and speak in this manner, of the propriety of the 
 wise man's address and of the importance of your liv- 
 ing in a constant preparation for your future and final 
 account. I will suggest the following things to your 
 most serious consideration. 
 
 1. Please to reflect upon your hearts, which you 
 have carried about with you and which you have found 
 to be extremely corrupt and sinful. You were shapen 
 jn iniquity and conceived in sin. You came into the 
 world, with hearts deceitful above all things and des- 
 perately wicked. Every imagination of the thoughts 
 of your hearts has been evil, only evil continually. ^ In 
 you, that is in your hearts, there has dwelt no good 
 thing. And your hearts have not only been full of 
 evil, but fully set in you to do evil. Have you not 
 found, that they have led you astray in a thousand in- 
 stances ? Have they not led you to be ungrateful, 
 undutiful and disobedient to your parents ? Have 
 they not led you to hate instruction and despise re- 
 proof ; to disobey the voice of your teachers and dis- 
 regard those, wl}0 instructed you ? Have they not led 
 you to speak many vain and idle words, if not to take 
 the name of the Lord your God in vain ? Have they 
 not led you to pursue vain amusements and sinful di- 
 versions ? Have they not led you to neglect reading 
 the Bible and pious books and to omit secret prayer 
 and private and public worship ? Have they not led 
 you to profane the sabbath and to run into almost all 
 evil in the midst of the congregation and assembly ? 
 Have they not led you to love vain conversation, vain 
 company and to entice others to follow your pernicious 
 example ? Have you not found your hearts opposed to 
 God, to the friends of God, to the cause of God and 
 to every thing serious, sacred and divine ? Have you 
 
lis SERMON VII. 
 
 not (elt a strong disposition to put far away the evil 
 day and to banish, as much as possible, all serious 
 thoughts and objects, from your minds ? But instead 
 of pushing these inquiries any further, it may be more 
 pertinent to ask, whither will such corrupt and deprav- 
 ed hearts carry you ? Can you conceive of any safe- 
 ty in trustijig in such hearts, as you have found have so 
 often betrayed, deceived and well nigh ruined you ? 
 Can you set any bounds to your progress in sinning ? 
 Is there any evil, or danger, to which you are not ex- 
 posed ? Is there not, then, a great propriety in the 
 v/ise man's addressing you in particular ; and in warn- 
 ing 3^ou not to walk in the waj^s of jour hearts, which 
 are the ways to certain and endless ruin ? 
 
 2. Consider that the world, in which you live and 
 through which you have to pass to 5; our long home, 
 is every way calculated to corrupt and destroy 
 you. 
 
 In the first place, the things of the world are full of 
 poison and perfectly suited to increase and draw forth 
 the native corruption of your hearts. Every object, 
 which strikes your eye, or your ear, directly tends to 
 affect your hearts and leave a bad impression there. — 
 All the natural goqd and evil you experience, serves 
 to av.aken some sinful and selfish affection. All the 
 objects around you are armed against you and act an 
 vinfnenclly part tov/ards you. The regular succession 
 cf the seasons, the sudden and unexpected changes of 
 fortune, the riches, the honors and all the scenes of 
 prosperity, vrhich attract your desires and hopes, as 
 •well as all the evils you feel, or fear, concur to rivet 
 your attention and attachment to some vain and un- 
 satisfactory object. You cannot observe, much less 
 mix witii the passing scenes of life, without being, some 
 'way or other, affected and corrupted by them. All 
 the visible and sensible objects, with which you are con- 
 cerned and connected, have a direct and powerful ten- 
 dency to blind your minds, harden your hearts and un- 
 fit vou for heaven. 
 
SERMON VII. 119 
 
 In the next place, worldly employments, as well as 
 worldly objects, are of a dangerous and ensnaring na- 
 ture to your hearts. God made you for activity and 
 has given you the best opportunities in this world, 
 to exert and display all your active powers. You 
 ought to be constantly engaged in some useful employ- 
 ment. But whether you cultivate the earth, or sail 
 the ocean, or instruct others, or whatever business you 
 pursue, your appropriate calling will engross your at- 
 tention and draw 3^our hearts to some selfish interest. 
 Any worldly business will tend to make you worldly 
 minded and unfit you for the service and enjoyment of 
 God. Every business, calling, or profession has its 
 peculiar evils and dangers and naturally creates some 
 custom, or habit unfavorable to the concerns of the soul, 
 while you retain your native depravity. You may im- 
 agine, that if you avoid the more public and busy scenes 
 of life and seek retirement, you shall escape the dan- 
 gers, to which you see so many exposed ; but your 
 fond hope may involve you in the most insensible and 
 consequently in the most fatal evils ; and that very 
 business, which you expect will be your safety, may in . 
 sensibly prove your ruin. 
 
 Besides, you are in no less danger from the men of 
 the world, than from its business and objects. You 
 are rising up with a rising generation, with whom you 
 must live and with whom you must converse and with 
 whom you must be more or less intimately connected," 
 These children of disobedience will wish and endeavor 
 to make you feel and act like themselves ; and their 
 weight and influence will be next to irresistible.-- 
 This you have lived long enough to knov/ by expe- 
 rience. How often have they already led you to tiiink 
 and speak and act, contrary to the instructions yo\i 
 have received, the resolutions you have formed and the 
 plain dictates of your reason and conscience ? If you 
 turn to your right hand or left, if you associate with 
 these or those of your age, they will lie in wait to de- 
 ceive and destroy. Idle, vain and wicked company is 
 one of the most fatal snares to which you arc exposed 
 
120 SERMON VII. 
 
 and from which it is most difficult to escape. Old 
 company may be as corrupting as the young and some- 
 times far more fatal. Those who are grown grey in 
 folly, vanity and dissipation are the most dangerous 
 men in the world, to those youths, who, of choice or 
 necessity, associate with them. This world lies in 
 wickedness ; and you cannot escape its contaminating 
 influence, while you live in it with unholy hearts.— 
 Remember, therefore, your Savior's caution ; ''Be- 
 ware of men." 
 
 Furthermore, the god of the world unites with the 
 men of the world and all its scenes and objects, to lead 
 you in the broad road to ruin. The apostle says, " If 
 our gospel be hid, it is hid to them that are lost ; in 
 Tvhom the god of this world hath blinded the minds of 
 them that beheve not, lest the light of the glorious 
 gospel of Christ, who is the image of God, should 
 shine unto them." And he asserts, that " the prince 
 of the power of the air is the spirit, that now worketh 
 in the children of disobedience." While your hearts 
 remain unsanctilied, Satan has an uncontrolled influ- 
 ence over you and employs every thing in the world, to 
 blind your minds, to stupify your consciences and 
 alienate your hearts from God and divine things. — 
 He is a subtle and malignant enemy. He goes 
 about as a roaring lion, seeking whom he may de- 
 vour. While you are ignorant of his devices, he has 
 every advantage to lead you captive at his will. Thus 
 all the objects, all the employments, all the men 
 and the god of this world, are united in their influence 
 to destroy you. You are constantly surrounded by 
 powerful spiritual enemies and through hosts of these 
 you are passing through life. Do you not need and 
 ought you not to receive the admonition in the text ; 
 and all other friendly admonitions of danger ? Can 
 any thought be more proper to lie continually on your 
 minds, than your constant exposedness to live and die 
 impenitent. 
 
 3. Bear it in your minds, that you are nownn a state 
 of trial and forming your characters for eternity. God 
 
SERMON VII. 121 
 
 is leading you through the snares and dangers of this 
 world, as he did liis people in the wilderness, to know 
 what is in your hearts and whether you will ohey, or 
 disobey his commands. He knows what will most 
 sensibly affect every individual in every situation of 
 life. He may try you with health of body and vigor of 
 mind, with favour of friends and frowns of enemies, 
 with the blessings of providence, with the means of 
 grace and with the strivings of his Spirit. He may 
 place 3'ou in one situation and then in another, to try 
 your feelings under very different circumstances. — • 
 And he will keep his eye constantly fixed upon you. 
 He will watch you when you go out and wiien yoa 
 come in ; when you are idle and w^hen ycu are busy ; 
 when you rejoice and wdien you mourn ; when you 
 hope and when you fear ; when 3^ou regard and when 
 you disregard his solemn v/arnings and admonitions. 
 So that you will live and move under the constant in- 
 spection of the all seeing and heart searching God, who 
 will be continually exhibiting before you new and va- 
 rious objects, on purpose to try your hearts and pre- 
 pare you for your future and eternal state. And can 
 you conceive of being placed in a more serious, critical 
 and trying situation ? Though you are thoughtless of 
 God, he will not be thoughtless of you ; though you 
 would have nothing to do with God, he will have some- 
 thing to do with you ; and though you wish to flee out 
 of his hand, his hand will hold you. He knows your 
 down-sitting and up-rising and understands your 
 thoughts afar off. He compasses your path and sur- 
 rounds you with his presence, every day, and every 
 where. Do you not, then, need to be reminded re- 
 peatedly of your trying situation, as probationers for 
 eternity, who are preparing for your final and endless 
 destination ! 
 
 4. Remember that God not only may, but must call 
 you to an account for all your conduct in this state of 
 trial. He has formed you rational and immortal crea- 
 tures. He has made you capable of knowing good &. 
 evil and of feeling your moral obligations to obey all 
 
 16 
 
122 SERMON vir. 
 
 the intimations ol his will whether Ly the voice of his^ 
 word, or by the dictates of your conscience. And i^ince 
 he has indued you with rational and moral powers, he 
 cannot consistently leave you to live as you please ;. 
 but is bound, by his moral perfections, to call you to an 
 account for all the exercises of your hearts and actions 
 of your lives. * 'Know thou, that for al) these things, 
 God will bring 5'ou into judgment." God was at lib- 
 erty whotlier lo give j^ou a rational and immortal exis- 
 tence., or not ; but we cannot; conceive, that he is at 
 the same iilerty to call you, or not call you to an ac- 
 count for your treatment of him and one another in 
 this w^orld. It is just as certain, therefore, that he will 
 bring you into judgment, as that he has brought you 
 into existence. And now consider once more, 
 
 5. Whether your hearts can endure, or your hands 
 be strong in the day, that God shall deal with you ! 
 When he calls you to judgment, he will bring into 
 view all that you have said and thouglrc and done, 
 which was contrary to his holy law. l^e vnW let no 
 idle word, no sinful thought pass unnoticed. He will 
 exhibit your whole hearts and your whole lives before 
 the view of the whole in telligerit cieation. And is it 
 not of serious iruportance, tliat you should be prepared 
 fir this solemn scene ! The judgment, which God 
 s. all pass, will be final and watliout appeal. When 
 Christ says to the righteous, "Come, ye blessed of my 
 Father, inherit the kingdom prepEU'ed for you from the 
 foundation of the world, they will go away into ever- 
 lasting life." And when he shall say to the wicked, 
 "Depart, ye cursed, into everlacting fire ;" they will 
 immediately sink into endless perdition In the view 
 of all these things, which have been exhibited to your 
 most serious consideration, must you not see &l feel the 
 propriety and importance of the solemn address made to 
 unthinking, unholy, unfeeling youth in the text and of 
 the solemn v/arnings and admonitions given to the 
 young through the whole word of God? If solemn 
 warnings will ever do you any good, it is most likely 
 they w^ill do you good in the morning of life. If they 
 
SERMON VII, 125 
 
 do not carry conviction to your consciences now, you 
 have great reason to fear, that they never will. The 
 longer you resist conviction, the more hardened you 
 will grow and the more you will be prepared to be de- 
 stroyed ; and that without remedy, 
 
 IMPROVEMENT. 
 
 1. If there be a propriety in the solemn and pathetic 
 address to youth in the text ; then it is very absurd for 
 any to think, that young people, in particular, may he 
 excused for postponing and neglecting lo prepare for 
 their future and eternal state. This they are disposed 
 to think and say. They claim a right to rejoice in their 
 youth, to walk in the ways of their hearts and in the sight 
 of their eyes and put far av\'ay the evil day of death, or 
 old age. They feel and say, that it would be very im- 
 proper, indecent and unbecoming in them, to regard 
 serious and divine things ; and the vv^orid would des- 
 pise them for it. They vainly imagine, that they have 
 time enough before them to prepare for death and eter- 
 nity in some later period of life. 1'hey are ready to 
 beheve and say, that the aged, tke sick and dying 
 ought to prepare for the solemn scenes before them.— 
 They would think it very absurd ?nd crimiriitl for a dy- 
 ing youth not to pray and if capable, not to read the 
 Bible and if he had opportunity, not (o converse about 
 death and eternity- They do think it is very absurd 
 and criminal for those, whose heads are covered with 
 gray hairs and are stooping over the grave, not to read 
 and pray and set their souls in order for that vast eter- 
 nity, where they must soon he tixt in never ending hap- 
 piness, or misery. But yet they excuse themselves 
 for the neglect of every religious duty and for the ar- 
 dent pursuit of every lying vanit)-. And their excuse 
 is accepted by one anotlier, by the world in general and 
 too often by their very parents, who have publicly and 
 solemnly dedicated them to God and boun:l themselves 
 to bring tliem up in the nurture and admonition of the 
 Lord. This would be strange, were it not common ; 
 
124 SERMOxV VII. 
 
 and that it is common is stranger still. Such views and 
 feelings are contrary to the voice of God in his word. 
 He requires young people, to remember their Creator 
 in the days of their youth and commands young men to 
 be sober minded. Such views and feelings are contrary 
 to the voice of God in his providence. He sends death 
 to the young, as well as to the old. And such views 
 and feelings are contrary to the dictates of conscience 
 in both the old and young. They both know, that it 
 is the indispensable duty of rational Emd immortal crea- 
 tures to give tiieir hearts and lives to God, as soon as 
 they are capable of it. There are in reahty, more and 
 weightier reasons for youth to be religious, than for any 
 other persons. While they neglect religion, they run 
 the awful risk of destroying, not only their own souls, 
 but the souls of others and of doing a vast deal of mis- 
 chief in the world, whether they are finally saved, or 
 lost. 
 
 2. If there be a propriety in the solemn and pathetic 
 address to youth in the text ; then there is something 
 very beautiful and amiable in becoming religious 
 early in life. Piety adorns all persons who possess it ; 
 but it shirjes with peculiar lustre in youth, because it more 
 clearl}^ appears to be the effect of a change of heart, 
 than of a change of circumstances. Gay youths often 
 become more sober, circumspect and regular, in conse- 
 quence of age, of trials and even of ambition, or a de- 
 sire of gaining respectability in the eyes of the world, 
 while they are as really impenitent, nnbelieving and 
 opposed to the gospel, as ever they were. But when 
 young men become sober minded and renounce the van- 
 ities of childhood and youth and unite with the people 
 of God in practising and promoting vital piety, they 
 exhibit a shining evidence of real, unfeigned religion 
 and of a pure purpose to serve God and their genera- 
 tion as long as they live. They resemble young Sam- 
 uel, young Josiah and the young Hedeemer, who went 
 about his Father's business at twelve years old. — 
 Though some, who ^vere converted late in life, have 
 been eminently pious and extensively useful ; yet those, 
 
SERMON VII. 125 
 
 v4io have been the most pious and most useful in the 
 world, have generally become pious in jouth. Such 
 certamly have the most time and best opportunities of 
 doing good in the world. How useful were Abraham, 
 Isaac and Jacob ; how useful were Joseph and Mo- 
 ses ; how useful were Jehoiada and Daniel ? These 
 men were early pious and long and extensively useful ; 
 and they will command the respect and veneration of 
 all mankind to the end of time. Early piety is so far 
 from being really disreputable, that it never fails to 
 command the inward respect of both the young and the 
 old. Early piety is peculiarly pleasing to God. lie 
 says, " I love them that love me ; and those, that seek 
 me early, shall find me." Accordingly, as far as our 
 observation extends, we find that God much oftener 
 produces piety in the young, than in the old. Though 
 some old Manassehs are called in at the eleventh hour; 
 yet the instances are very few, in comparison with the 
 conversions of youths and others in the early stages of 
 life. Youth is the best and most important time to be- 
 come religious. It is the best time for themselves, for 
 God and for the world, were they sure of life and of a 
 sound conversion in the hour of death. But they have 
 no assurance of life, nor of becoming religious, though 
 life should be prolonged to the latest period. Those 
 youths and those only have acted the wisest part, who 
 have chosen the one thing needful, devoted themselves 
 to God and secured his everlasting favour. 
 
 3. If there be a propriety in the solemn and pathet- 
 ic address to the youth in the text ; then there is a pe- 
 culiar propriety in young persons remembering the Sab- 
 bath-day and keeping it holy. The Sabbath was made 
 for man ; and is a precious season given to the young 
 as well as the old, to attend to the great concerns of 
 their souls. It is a time to think, to read and to pray 
 in secret and private, as well as in public But young 
 people are extremely apt to neglect and even abuse 
 the great privilege of attending public worship and 
 hearing the gospel, which has brought life and immor- 
 tality to light, opens the invisible scenes of the invisi- 
 
J20 SERMON VII. 
 
 ble world and exhibits the restraining motives of deaths 
 judgment and ctcrnily. The gospel assures them, that 
 they are living for eternity ; that their souls are mi- 
 mortal ; and that they must very soon be ealled into 
 judgment and give an account of the deeds done in the 
 body. But who are so apt to neglect and abuse the 
 privileges of the Sabbatb as they are ? Who are so 
 apt to absent themselves from the house of God ? — 
 Who are so apt to attend public worship with levity 7 
 Who are so apt to resist the truth and to despise re- 
 proof? Yet none, in God's view stand in so much 
 need of instruction, of warning and of reproof as they 
 do. He has commanded parents to instruct and re- 
 strain them ; and he has commanded his ministers to 
 feed the lambs of his flock, it is to be greatly lament- 
 ed, that parents so often allow their children to neg- 
 lect public worship, while they attend it. In seasons 
 the most difficult to attend public worship, we often 
 fmd the seats of the young vacant, v^^hile the seats of 
 the aged are filled. The rising generation here are 
 most criminally negligent in attending public worship; 
 and far more criminal still, in profaning the Sabbath in 
 every way in which it can be profaned. The abuse of 
 the Sabbath is the most soul-ruining sin of Youth. It 
 has brought thousands to an untimely end. ''- Wo unto 
 you thatlaugh now : for ye shall mourn and v/eep." 
 Solomon represents a self-ruined and self-condemned 
 youth as saying to himself, "Eow have I hated instruc- 
 tion and my heart despised reproof ; and have not 
 obeyed the voice of my teachers, nor inclined mine 
 ear to them that instructed me ; I was almost in all 
 evil in the midst of the congregation and assembly." 
 Every youth, who profanes the Sabbath, rejects the 
 £j;ospei and despises reproof, is in danger of enduring 
 jiuch bitter reflections to all eternity. 
 
 4< If it be proper to give young people such solemn 
 warnings and admonitions as Solomon does in the 
 text ; then it must be extremely improper to provide 
 for them and allow them in vain and sinful amusements. 
 If one of these things is right, then the other is wrong. 
 
SERMON vir. 127. 
 
 If it be right to teacli youth, that tlieir hearts are to- 
 tally depraved, that they live in an evil and dangerous 
 "vvorld, that they are already under a sentence of con- 
 demnation and the Vv^rath of God abideth upon thoni, 
 that they are exposed every day to sickness and death, 
 that death v/iil close their probationary state and that 
 after death is the judgment ; can it be right to provide 
 superb theatres and elegant ball rooms, at a great ex- 
 pense, for their entertainments and vain amusements ? 
 All parents know, that if one of these things is right, the 
 other must be v;rong. And i presume no parents can 
 be found, wlio do both. Those, who teach, warn and 
 reprove their children, to make them sober-minded ; 
 never provide for them, nor allow them in vain and 
 dissipating amusenients. And those parents, who pro~ 
 vide for and allow their children to spend their time 
 in vanity iMid fashionable amusements, do not desire, 
 nor dare to incidcate upon them the vast importance of 
 preparing for death, judgment and eternity. Let m& 
 now seriously ask all parents, which of the two modes 
 of treating children is right 7 Will you not answer 
 as one, it is right to instruct, to warn and admonish 
 your children to I'emember their Creator in the days 
 of their youth and to abstain from all lymg vanities ? 
 If you say and believe this, can you conscientiously al- 
 low them to go into vain company and join in their 
 vain and dissipating amusements ? You must be call-- 
 ed to an account for your conduct towards your child- 
 i-en, as well as they, for their conduct towards their 
 Creator. Dare you do that, which you know will 
 tend to prevent, rather than promote the piety and sal- 
 vation of your children ? Think for a moment, how 
 you would feel to see one of your children in the bloom 
 of youth, lying on a death bed, expecting every day to- 
 be called into judgment, without hope ; would you not 
 bitterly lament your negligence in preparing him for 
 heaven? If you would, how should you treat your 
 children in health ? This is no imaginary case. It 
 is some where or other realized almost every day.— 
 1 am not preaching terror. I am only preaching truth 
 and such truth as I have often ju'eached. 
 
12S SERMON VII. 
 
 5. It appears in the view of this subject ; that the 
 death of youiig people is a very solemn and interesting 
 event to the living, whether they leave the world pre- 
 pared, or unprepared. Death is always a solemn and 
 interesting event to the dying, let it come how, or 
 when it will. For it closes their state of probation, 
 seals up their account for the great day and transmits 
 their souls to their long home. But when men gradu- 
 ally sink into the grave under the infirmities and weight 
 of old age, their departure out of the world is generally 
 little noticed and less regretted, by the living. They 
 have been expecting their death and preparing their 
 minds for the event. It gives them but a little shock. 
 They feel very differently, however, when the young 
 are prematurely called out of the world, in the midst 
 of high hopes ond promising prospects. They feel 
 both for the dying and for themselves. When the 
 aged are languishing under the decays of nature, in- 
 stead of pitying, we congratulate them, in the prospect 
 of the speedy termination of all their pains and sorrov^^s. 
 But the prospect of the blasted hopes and expectations 
 of the languishing and dying youths extorts pity from 
 every breast. To leave the world, just as they have 
 come upon the stage of life, looks like an awful disap- 
 pointment to themselves. And it is certainly so to 
 others, who naturally place dependance upon the lives 
 and usefulness of the young. 
 
 The late instance of mortality in this place is, there- 
 fore, in every respect, a very solemn and instructive 
 event to the living. A youth's going to the dead is 
 like a youth's coming from the dead, to warn the living 
 to prepare for eternity. Whether the deceased was 
 prepared, or unprepared, to leave the world, we have 
 no right to decide. This instance of early death ad- 
 monishes the aged of their obligations of gratitude for 
 prolonging their lives in this dying world. They might 
 have been cut down as early in life ; and it has been 
 owing to the distinguishing mercy of God, that they 
 have been preserved alive, amidst ten thousand dan- 
 gers and accidents and allowed so much time and so 
 
SERMON VII. 12[} 
 
 many opportunities and advantages of doing and get- 
 ting good and of preparing for a blessed immortality 
 beyond the grave. God has done much more for thijm, 
 than he did for tlie poor youth, that has gone the way 
 of all the earth. And he expects that they should be 
 more ripened for a later and more joyful departure out 
 of the world. The death of this youth speaks directly 
 and solemnly to those, who are greatly disappointed 
 and sorely bereaved, by her premature decease. Their 
 minds have been painfully agitated by alternate hopes 
 and fears, while they saw her languishing from month to 
 month, from week to week and from day to day, till 
 she died. Their expectations are now completely 
 blasted and what the}" feared, is come upon them.— 
 She is taken and they are left ; and they are left, to pre- 
 pare to follow her, who v/ill never return to them. — 
 Their tlery trial now speaks louder than words and im- 
 periously calls upon them to be still and know, that the 
 J udge of all the earth has done right. They ought not 
 to forget, nor despise the chastening of the Lord : but 
 they ought cheerfully to submit to his corrections, 
 which though grevious, may eventually afford them 
 just cause of gratitude and praise. The death of 
 youths has often been blest for the eternal benefit of 
 the living. The mourners, on this occasion, are un- 
 derpeculiar obligation to hear the rod and him, who has 
 appointed it. God has thrown them into the furnace 
 of affliction, which must have its effect and a lasting 
 effect, whether they are sensible of it, or not. But it 
 is to be hoped, that the youth, most deeply interested 
 and affected, will from this day forward, remember 
 his Creator. And what I say to him, I say to all the 
 youth in this place. The last year, God took the aged 
 and spared the youth ; and he is still sparing them. 
 But what has been the consequence of God's long 
 suffering and patience tow^ards you ? Has it melted 
 your hearts into gratitude and godly sorrow for the 
 abuse of his mercy ? Has it not rather stupified the 
 hearts of all and seared the consciences of many? Has 
 childhood and youth ever produced more vanity than 
 
 17 
 
130 SERMON VII. 
 
 here, for years past ? Have any children and youth, 
 any whert^, become more stupid, hardened, profane &, 
 obstinaie la wickedness, than those, who are now be- 
 fore me and who have often heard my v/arning voice ? 
 How much soever I may have failed in the discharge 
 of my ministerial office for forty six years. I have not 
 designedly been negligent, in warning, admonishing &. 
 reproving children and youth, as occasions have occur- 
 red. I have been so uniform and constant in this part 
 of my duty, that bolh the young and the old have often 
 anticipated reproofs and taken pains, either not to hear 
 them, or resist tiiem. And though they have so often 
 and so long resisted ; yet 1 do not regret the exertions 
 I have made to awaken and convince and convert and 
 restrain the children and youtii. But whether I have 
 met with the concurrence of others in my exertions, so 
 much as ought to have been afforded, I leave to the 
 serious consideration and reflection of professing pa- 
 rents and professing Christians, and every one, who 
 regards the temporal and eternal good of the rising 
 gt aeration. But is there no hope ? Most certainly 
 there is. 1 can remember the rime, when some of the 
 best Christians, now before me, were vain and thought- 
 less youth. God arrested them in their career, 
 changed their hearts, compelled them to come in and 
 unite m building up his cause. The present children 
 and youth are not beyond his reach. The voice from 
 the dead and from the living, this day, may do what has 
 not been done for years past. Though there is much 
 ground to despair of veteran sinners, there is still 
 ground to hope, God will raise up from the children &, 
 youth a generation to serve him, when we, who are 
 aged, are laid in the dust. 
 
SERMON Vlir. 
 
 DEATH ISJT THE MIDS=r OP LIPB. 
 
 Psalm, cii. 24 — I said. O my God, take me 
 not away in the midst of my days. 
 
 It is uncertain when David presented this petition 
 to his Creator and preserver ; but it is natural to sup- 
 pose, that it was at a time, when he viewed himself ap- 
 parently exposed to the stroke of death. It seems by 
 what he said just before he made this request, that he 
 was in a low imd languishing state of health and ap- 
 prehended that he was gradually drawing near to the 
 grave. He felt that his strength was weakened and 
 therefore expected his life would be shortened ; and un- 
 der this impression, he prayed that God w^ould not 
 take him away in the m^Jst of his days. Though he 
 was a good man and habitually prepared to leave the 
 "world ; yet he seems to have been reluctant to dying in 
 the meridian of life. And who is there nov>^ in the 
 midst of his days, that feels no reluctance to going the 
 way of all the earth ? Neither the young, nor the old, 
 whether in a i^tate of nature, or of grace, are generally 
 so unwilling to go oHfrom the stage of life, as those, 
 who are in the midst of their days. If those, in the 
 declineof life, were to look back and compare their 
 past and present feelings upon this subject, they would 
 undoubtedly find, that they never had so strong an at- 
 tachment to life, as when they were in their own view 
 in the midst of their days. Since that period, many 
 things have occurred to wean them from the world,— 
 But though mankind are so reluctant to being taken 
 away in the midst of their days ; yet this reluctance is 
 no security against the stroke of death, even in that stage 
 
132 
 
 SERMON VIII. 
 
 of life. David knew, that God had a ri^ht to cut short 
 his hfe and take him away from all his fond hopes and 
 expectations and prospects, in the midst of his days.— 
 This right God sometimes exercises ; for what Job 
 says is often verified. '' One dieth in his full strength, 
 being wholly at ease and quiet. His breasts are full of 
 milk and his bones are moistened with marrow." 
 It is, therefore, a plain truth and Avorthy of our serious 
 consideration, 
 
 That God does take away some in the midst of their 
 days, though they are then the most unwilling to die. 
 I shall, 
 
 I. Show that those, who are in the midst of their 
 days, are generally the most unwilling to die ; And, 
 
 II. Show that nevertheless, God does take away 
 some in the midst of their days, as well as in any other 
 period of life. 
 
 I. I am to show, that those who are in the midst 
 of their days, are generally the most unwilling to die. 
 
 It is not necessary to say, very exactly, who are in 
 the midst of their days. Estimating the period of hu- 
 man life at threescore years and ten, w^e may consider 
 all those in the meridian of )ife, whose age is between 
 thirty and fifty years. In these twenty years, mankind 
 are generally the most capable of acting their various 
 parts on the stage of life. And it is in this period, 
 that they are generally the most attached to living and 
 the most averse from dying. Generally, I say, be- 
 cause there may be exceptions to this opinion. There 
 are so many changes in the outward and inward state 
 of mankind, that some in the earlier and some in 
 the later period of life, may be the most unwilling to die. 
 These things being premised, I proceed to observe, 
 
 1. That those, in the midst of their days, have the 
 strongest expectations of living. They have been in 
 dcatlis oft. They have been sensible of the danger of 
 losing their lives, ever since they can remember ; but 
 yet have always escaped the arrow of death. They 
 have often been visibly exposed to accidents ; but have 
 always escaped those, that are fatal. They have of- 
 
SERMON VIII. 133 
 
 ten been sick and sometiuies clangerously so ; hut have 
 always happily recovered. Ail ihese recoveries from 
 sickness and escapes from danger have had a natural 
 tendency to create hopes and expectations of living and 
 still escaping future dangers and diseases. Whether 
 their bodily constitution be slender, or robust, they 
 place more dependance upon it, in the meridian, than 
 in any other period of life. They have known by ex- 
 perience, that they have outlived many who were young- 
 er and stronger and perhaps, in many respects, more 
 likely to live, than they. And when they look around 
 them, they find, that much the largest e^ass of the liv- 
 ing are like themselves, in the meridian of life. All 
 'these circumstances are familiar to them ; and they can 
 •easily and almost imperceptibly put them together, in 
 oi'der to strengthen and confirm ilieir ardent and pleas- 
 ing hopes of living. They are not alarmed, hke the 
 aged, at the shortness of life ; nor like the young, at 
 desolating judgments and contagious diseases. ]\o fa- 
 tal disorders, or accidents, or calamities, which fall up- 
 on those around them, destroy, but rather corroborate 
 their hopes of long life. Now this fond hope of liv- 
 ing naturally creates an aversion to dying. Those, 
 :ivho have the highest hopes and expectations of living, 
 have the greatest reluctance to leaving the world, in 
 which they wish to live. Whatever the hope of the 
 living be founded upon, whether the prospect of getting 
 or of doing good, that hope must render death a dread- 
 ed event. And since those, in the morning and meridi- 
 an of life, commonly and habitually cherish the most 
 sensible hopes of living, they are, generally, of all per- 
 sons, the most unwilling to bury their earthly prospects 
 Din the grave. 
 
 2. Those, in the midst of their days, often wish t® 
 do a great deal more good in the world before they die. 
 This w as undoubtedly the desire and design of David, 
 Ashe had defeated the army of the Philistines and put 
 an end to a dangerous w^ar, while he was but a strip- 
 ling ; so he still desired to serve God and his genera 
 tion much longer in this w^orld. He was now seated 
 
134 SERMON VIII. 
 
 on the throne of Israel and had an opportunity, if his 
 life were spared, to promote the best interests of a large 
 kingdom. This made him deprecate, J ike Hezekiah, 
 the cutting oiFof his life in the midst of his days. Paul 
 was in a strait betwixt two, having a desire both to 
 live and to die. If he had had only a desire to die, he 
 \vould not have been in any strait betwixt two. But 
 he had a desire to live, as well as to die ; and his de- 
 sire to live arose entirely from his desire to do «iore 
 good. This desire to do good arises to the highest de- 
 gree of ardor and vigor in the breasts of good men, in 
 the midst of their days, when they have the most clear, 
 just and extensive view of things and feel the most ca- 
 pable of promoting the glory of God and the good of 
 mankind. And the desire of doing good creates a de- 
 sire of hving and a reluctance to dying ail early and 
 premature death- Some pious persons, in the decline of 
 life, express a willingness to die, because they have, in 
 their own apprehension, if not in the view of others^ 
 nearly or wholly outlived their usefulness. And when 
 this is the case, it is a good reason, why they should 
 1)6 more willing to be dismissed from the cares, the 
 labours and burdens of life and have hberty to rest in 
 their graves. While on the other hand, pious young 
 men are in a measure unconscious of their abilities to 
 <io good, when they shall arrive at the meridian of life. 
 They have neither tried their abilities, nor extended 
 their views, nor raised their expectations of doing 
 mucli good in the world ; and therefore can be more 
 f^asily reconciled to being taken away, while they h?ive 
 liardly begun to be extensively useful. But while 
 the pious and benevolent are in the midst of their d?.ys 
 vnd usefulness, their feelings are diiTerent in respect to 
 dying. The prospect of living and their desire of do- 
 ing more good to their fellow men, make Ihcm more 
 unwilhng to be taken away in the midst of their days. 
 Nature and grace unite in giving them a peculiar re- 
 luctance to going off the stage of action, before they 
 have gratified their benevolent feelings. 
 
SERMON Tin. 135 
 
 S. Those, in the meridian of life, very often wish, 
 not oiily to do more good, but to get more good in the 
 vv^orld before they die. Mankind generally have the 
 most promising prospects of worldly prosperity in the 
 midst of their days. When we read the history of 
 both the good and bad kings of Israel, we lind them 
 at the zenith of their earthly glory in the middle of 
 their lives. This was the case of l3avid and Solomon, 
 the morning and evening of whose lives were dark and 
 gloomy. This was the case of Pompey, Ca3sar, Cic- 
 ero and most of the illustrious Romans. And this is 
 commonly the case of men in all ranks and stations in 
 life. Few arrive to the height of their prosperity, till 
 they have reached the best part of their days- So long 
 as men are rising in wealth, in reputation and power^ 
 their prospects are brightening and their desires of life 
 are increasing ; and these prospects often continue un- 
 til the decline of life ; but seldom any longer. It is, 
 therefore, in this fascinating season, they most sensibly 
 dread the approach of death, which must necessarily 
 lay all their promising hopes and prospects in the dust. 
 Very few experimentally learn the vanity of the world, 
 until it has painfully disappointed them. It is in the 
 midst of their days and at the height of their prosperity^ 
 that they are disposed to form the most unjust estimate 
 of earthly happiness ; and of course, it is then they 
 feel the greatest reluctance to being deprived of it, by 
 the stroke of death. This is one reason why those, 
 in the midst of their days, are the most unwilling to die. 
 
 4. Those, in the meridian of life, are the most inti- 
 mately and extensively connected with their fellow^ 
 men. These connections are the principal source of 
 human happiness in the present life ; and render it the 
 most pleasant and agreeable. The circle of friends, 
 relatives and acquaintance commonly expands wider 
 and wider until mankind arrive at the meridian of 
 life ; and then they diminish, till the aged are left al- 
 most alone in the midst of a new world of strangers. — 
 There is nothing, perhaps, in the present state, which 
 so sensibly endears life and so strongly draws the af- 
 
13G SERMON VIII. 
 
 fections to it, as the tender ties, which unite the hearts 
 and interests of individuals to each other. These ten- 
 der ties are often broken one after another, before the 
 aged are taken away, which frequently renders death 
 more desirable tlian life. But the case is far other- 
 wise with tliose, who are in the midst of their days.— 
 They are frequently surrounded by rising and numer- 
 ous families, connected with a large circle of warm and 
 aifectionate friends and deeply interested in the affairs 
 and concerns of life. It is in this period, that the views 
 of men are enlarged, their relative duties are increas- 
 ed and their public influence widely extended. The 
 cares not only of a family, but of a smaller or larger 
 community, are devolved upon them ; and they feel 
 deeply interested in the prosperity of both church and 
 state. These circumstances, which seem more pecul- 
 iar to those in the midst of lite, all conspire to create a 
 reluctance to leaving their friends and connections, 
 whose welfare lies so near their hearts. How often do 
 these considerations cause pious parents, dutiful chil- 
 dren, affectionate friends, faithful ministers and useful 
 men, to regret being taken away in the midst of their 
 days and separated from those, whom they hold most 
 dear and valuable in life ! 
 
 5. Those, in the meridian of life, are often very un- 
 willing to leave the world, because they have not ac- 
 complished the designs they have formed, nor ob- 
 tained the purposes, which they have long pursued. 
 The young form very few important designs ; and the 
 aged have nearly accomplished theirs. In the decline 
 of life men commonly lose their enterprising spirit and 
 endeavor to draw all their purposes into a narrower 
 compass &. rest satisfied with their present attainments. 
 But those, in the prime and vigor of their days, expand 
 their desires like the waves of the sea and exert all their 
 mental powers to lay new plans, to obtain new objects 
 and to put forth new exertions to accomplish their 
 wishes. They look a great way forward and form de- 
 signs, which must take years to carry into effect. Their 
 hearts are bound up in their darling designs and pur- 
 
SERMON VIII. 137 
 
 suits. They ardently desire to live to accomplish their 
 purposes, which must be entirely defeated, if death 
 should arrest them in their course. This Job lament- 
 ed in the days of his bereavement and distress. He 
 said, "My days are past, my purposes are broken off, 
 even the thoughts of my heart." How many have h^t 
 their farms uncultivated, their houses unfinished, their 
 merchandize involved, their literary works uncomplet- 
 ed and their families and friends unprovided for, by be- 
 ing called away in the midst of their days. Death, in 
 such instances, fall upon men in an evil time. And 
 where do w^e find any in this stage of life, who are not 
 engaged in some worldly design or pursuit ; and who 
 would not feel reluctant to leave their designs unaccom- 
 plished and the objects of their pursuit unattained I— 
 The middle-aged are generally too busy to be willing 
 to die and too much attached to the world to be willing 
 to leave it. Besides, 
 
 6. Those, in the midst of their days, are jtiore un- 
 willing to die than others, because they are more unfit. 
 This is commonly the case, whether they are saints or 
 sinners. When saints are the most involved in the 
 cares and concerns of the w^orld, they are then the most 
 unfit to leave it and generally feel so. They find that 
 they have not set their souls and houses in erder, so 
 as to be practically prepared to leave this, for another 
 world. It is generally, in the midst of their days, that 
 good men sensibly and visibly decline in religion.— 
 When they are young they are all awake and alive to 
 divine things ; but the cares and love of the world, as 
 they advance towards the meridian of life, very often 
 cool their religious fervor, damp their religious hopes, 
 weaken their religious exertions and diminish their re- 
 ligious enjoyments. They feel a greater attachment 
 to temporal and a less attachment to spiritual and di- 
 vine objects. They are more unfit and more unwilling 
 to die, than they were in their earlier days. And in 
 respect to sinners, they find their worldly views and af- 
 fections grow stronger and stronger, as they approach 
 nearer to the meridian of life. The careless become 
 18 
 
138 SERMON viir. 
 
 careful, the idle becDms industrious, ths iadustrious 
 become more and more laborious and the enterprisini^ 
 become more ardent and indefiitigable in their worldly 
 pursuits. Their hearts become more and more glued 
 to the world. We iind, that the meridian of life is of- 
 ten very diiTerent from the beginning and close of it, 
 both in good and bad men. Cliristians frequently 
 brighten up in the decline of life, who had been cold 
 and lifeless in the days of their vigor and prosperity. 
 And on the other side, those, who had been stupid sin- 
 ners in their early days, sometimes become more seri- 
 ous and disposed to think about death and eternity in 
 the decline of life. But while saints or sinners are in 
 the midst of their days and borne forward by the wind, 
 and tide of prosperity?, they are generally indisposed to 
 think much about death and still more averse from 
 meeting it. Thus there are many things, which serve 
 to make those, in the midst of their days, more unwil- 
 ling than others to die. Yet, 
 
 II. God does take away some in this period of life. 
 It is true, indeed, he more seldom takes away the mid- 
 die-aged, than either those, who have not reached, or 
 those, who have passed the meridian of life. Much' 
 the largest portion of the human race die before they 
 have arrived to thirty years of age and the next larg- 
 est portion die after they have arrived to tifty. And 
 between these two periods, the smallest number of man- 
 kind go ofl* the stage of action and'retuni to dust. ThiS' 
 may be owing to both natural and moral causes. In 
 the meridian of life, as we have observed, the bodily 
 constitution is generally the most firm and robust and 
 least exposed to fatal accidents and disorders. The 
 moral cause may be, that God has the most occa- 
 sion for thC' exertion of mankind, while they are in the 
 vigor of their mental and corporeal powers and facul- 
 ties. He employs human agents in carrying on most 
 of his providential designs. He has occasion for strong' 
 men, bold men, wise men and enterprising men to car- 
 ry into execution his wise and holy purposes. And for 
 this reason among others, he preserves such men ia 
 
SERMON VITI. Kd 
 
 particular from the stroke of death, until they liave done 
 the work, which he has for them to do, in the present 
 =state of the world. And sometimes their very reluc- 
 tance to dying may he a motive, w^th a merciful God, 
 to spare their lives and allow them a longer space of 
 tria). It seems that David's desire and prayer in the 
 text was heard and answered. So was that of Heze- 
 kiah in a similar case, lie, who regards the young 
 ravens, when they <:ry, may regard the cries of both his 
 friends and enemies, when they plead for sparing mer- 
 <5y. But still God does take away some, notwithstanding 
 all their desires and prayers for the continuance of life. 
 He has done this in ten thousand instances in times past; 
 and he has not restrained himself from doing it in time 
 to come, by any promise or encouragement he has giv- 
 en to the middle aged. He has reserved their lives, 
 as ^ye]] as th-e lives of others in his own power.-- 
 Though they may resolve to go to their farms, or mer- 
 chandize ; though they may lay schemes to do good, or 
 to do evil ; yet they know not what shall be on the 
 morrow^ for their life like a vapor may vanish m a mo- 
 ment and death disappoint all their purposes, desires 
 and hopes. God may see good reasons for cutting off 
 their lives in the midst of their days. Their lotting up- 
 on life, putting far away the evil day and crying peace 
 and safety, may be a reason in the divine mind for shor- 
 tening their days and blasting their hopes and purposes. 
 God may know, that they have determined to live to 
 themselves, instead of living to him and seeking his 
 glory, which ought to be their supreme desire and de- 
 sign of living. But when there is no reason for taking 
 away the middle-aged, on their own account, there 
 may be reasons on account of others, who may receive 
 great and lasting benefit from their death in the midst 
 of their days. The death of the middle-aged is uncom- 
 monly alarming and instructive ; and therefore such 
 may be taken away for the saving good of the living, 
 especially, of those in the same stage of life. For 
 these, or some such reasons, God does cut down some of 
 the tall, flourishing and fruitful trees in his garden.— 
 
140 8ERM0i\ VIIK 
 
 God took away lovely Jonathan and pious Josiah in 
 the midst of (heir days. And he is still of one mind 
 and who w^ho can turn him ? And what his wisdom 
 and goodness dictate he will do, notwithstanding the 
 hopes and fears and prayers and cries and efforts of 
 erring mortals. " Behold, hetaketh away, who can 
 hinder him him ? who will say to unto him, What 
 dost thou?" It becomes both the dying and the living 
 to say, '' It IS the Lord, let him do wbatseemeth him 
 good." 
 
 IMPROVEMENT. 
 
 1. If those in the meridian of life are so unwilling 
 to die, then those, who have been preserved through 
 that period, have peculiar reason to be thankful, that 
 they are still among the living. God might have taken 
 us away in the morning, or meridian of life. How 
 long have some of us hved and how many have fallen 
 on our right hand and left and in the nearest connec- 
 tion with us ? We have been in deaths oft ; and yet 
 have escaped it. God has graciously regarded our 
 former expectations and desires of living, our fears of 
 death and perhaps our prayers for preservation. In 
 some instances, we have reason to hope, that his spar- 
 ing mercy has been connected with his saving mercy. 
 If not, it may be, that he is still waiting to be gracious 
 to us. Others have had as strong desires and expec- 
 tations of living and as great a dread of dying and put 
 up as sincere prayers for sparing mercy, as we ever felt 
 or expressed ; and yet God, in his amiable and awful 
 sovereignty, consigned them to an early grave. How 
 thankful should we be for such distinguishing good- 
 ness ? And how reasonable it is, that we should hence- 
 forward be willing to die and wait with patience until 
 our appointed change come. We ought to give up 
 the world, before it is taken from us ; and like good 
 old Barzillai, spend the residue of our days in a practi- 
 cal preparation for death. Good men of old used to die 
 da-'y and speak frequently of the time of their dcpar- 
 
SERMON vin. 141 
 
 ture, which they reahzed to be at hand. The aged, at 
 this day and in this pL^ce, have the same admonitions 
 of their dying hour, by the decays of nature and by the 
 late frequent deaths of their contemporaries. The 
 young may die, but we must die. The young have 
 many duties to perform, but one thing and one duty is 
 most needful to us. Let us stand waiting and watch- 
 ing and preparing for the coming of our Lord. 
 
 2. If those in the meridian of hfe are so unwiUingto 
 die and so desirous of living ; then those of middle age 
 have been greatly favored and distinguished. God ha« 
 taken away more than half of mankind since you were 
 born ; many of whom were as unwilling to die and as 
 desirous of living as you now are, or ever have been ; 
 and who had as good ground to expect long life as you 
 now have, or ever have had. But God, for wise and 
 holy reasons, has counteracted their desires, defeated 
 their designs, and buried all their promising prospects 
 in the grave ; while in sovereign mercy, he has guard- 
 ed, guided and prolonged your lives, which you have 
 valued more than all the ten thousand temporal bless- 
 ings God has ever bestowed upon you. You have 
 never seen the time, perhaps, when you would not have 
 been willing to give up any and every thing you pos- 
 sessed in the world, if it might be the means of pre- 
 serving your precious lives. This blessing, which 
 comprises all other temporal blessings, you have ever 
 enjoyed, God has been pleased to preserve and con- 
 tinue, amidst innumerable dangers, diseases and acci- 
 dents. You, yourselves being judges, are under the 
 most strong and endearing obligations to give God 
 your hearts and 3^our spared lives. And whether you 
 have, or have not given God your hearts and your 
 lives, you have no claim upon him to spare you any 
 longer. God has done enough and more than enough 
 by the way of means, to make you prepared and w^il 
 hng to die. Why then should you not expect to die, 
 as well as the aged ? Why then should you not be 
 willing to die, as w ell as the aged ? Distinguishing 
 goodness calls for distinguishing love, gratitude and 
 
MZ SER-MON VI n. 
 
 obedience. If any of you have hitherto vdthholden 
 .that love, gratitude c:na obedience, which you owe to 
 Ood fur his goodness, you have great reason to fear, 
 that he will soon cut you down as barren and unfruitful 
 trees, that cumber the ground. 
 
 3. If those in the meridian of life are the most un* 
 willing to die ; then they are the most unwilling to hear 
 and obey the voice of God in his w^ord and providence. 
 The same things, that conspire to make them the most 
 ynwilling to die, make them the most unwilling to hear 
 any thing, which reminds them of their frailty, mortality 
 &, of their duty to prepare for leaving this v/orld and go- 
 ing into another. They are in their full strength and 
 liate to hear of their weakness and frailty. They are 
 attached to the world and to the men and things of the 
 world &L hate to hear of their ever leaving them. They 
 love life & hate to hear of death. They love time and 
 hate to hear of eternity. They love their business, 
 their purposes and promising prospects and hate to hear 
 of leaving this business unfinished, their designs unac- 
 complished and their desirable objects unattained.— 
 They are too busy to read, or hear, or speak of future 
 r.nd eternal realities. Their thoughts of the world 
 exclude their thoughts of God. Their love to the 
 world excludes their love to God. The consequence 
 is, that they become habitually stupid and inattentive 
 to the concerns of tlieir souls and dread to see, to hear, 
 or to feel any thing, which serves to aw^aken them out 
 of their habitual and sinful stupidity. They know 
 how to guard their e3'es, their ear^, their hearts and 
 their consciences, against wliat God says to them, 
 cither in iiis word, or providence. In this respect, 
 they differ from those, who are younger and those, who 
 are older, than they. Children and youth are easily 
 .ifTected by hearing and reading the word of God and 
 by feeling and seeing the sovereign hand of God in the 
 holy and sovereign dispensations of his providence. 
 Their eyes and cars affect tiieir hearts. But those, 
 who are in the midst of their days, have learned to bar 
 Tiieir minds against eveiy thing, that tends to disturb 
 
SERMON VIII. 14? 
 
 tlieir peace and lead their thouj^hts into eternity. So« 
 that they can cooly and carelessly see and hear tho 
 most solemn truths and the most alarming providences. 
 They imagine, that their mountain stands strong, 
 while the young, the aged and infirm, have reason to^ 
 fear and tremble at the admonitions of God in his word 
 and providence. God complained of the peculiar stu- 
 pidity of this class of men among his people of old. 
 To every individual of this class he said, by he prophet 
 Jeremiah, '' I spake unto thee in thy prosperity, but 
 thou saidst, I will not hear." And Solomon said,- 
 ^' the prosperity of fools shall destroy thenh*' Those 
 who are in the midst of their days and at the height of 
 prosperity, take care not to put themselves into ther 
 rank either of the young, or in the rank of the old. — 
 And therefore they consider themselves uninterested, 
 and feel unaffected, by what God says to the aged and 
 the young. They are ready to imagine, that they 
 have a peculiar right to disregard what both the young 
 and the aged ought to regard ; and to say unta God,* 
 *' Depart from us," for we desire not to be disturbed. 
 Whether this be not true, I appeal to your own con- 
 duct and consciences to determine and to draw the 
 solemn conclusion, whether you, of all men, are not 
 the most unprepared to live, to die and go into eternity,, 
 and whether you may safely v/ait for a more convenient' 
 season to set your souls and houses in order. 
 
 4. If those who are in the midst of their days, are ther 
 most fond of living and the most unv^'illing to die ;: 
 then we may see one reason, why God does actually 
 take away some in that period of life. Though he- 
 does not afflict willingly, nor grieve the children of 
 men ; and though he knows that death, in the midst of 
 of life and high hopes and expectations, must be ex- 
 tremely grievous to the dying and the living ; yet 
 sometimes he sees lit to send death in such an evil time. 
 He may do this for the benefit, or hurt of the dying, or 
 for the benefit or hurt of the living. He knows, that 
 the deaths of those, in the midst of their days, are more 
 alarming and make a deeper impression upon the hu- 
 
144 SERMON VIII. 
 
 man mind, than the deaths of the young, or of the old. 
 He knows how painful and distressing it will be to the 
 dying, to have all their earthly desires and hopes de- 
 stroyed ; and he knows how distressing it will be to 
 the living, to have those taken away, on whom they 
 had placed peculiar hopes and dependance. But he 
 may see it best to disappoint all such mutual hopes and 
 expectations, to teach them and others the vanity of 
 the world, the uncertainty of life and the infinite impor- 
 tance of being always habitually and practically ready 
 to go the way of all the earth. Those, who die in the 
 midst of their days and in their full strength and activ- 
 ity, commonly die suddenly and unexpectedly to them- 
 selves and others, which is a most alarming circum- 
 stance of their death. It speaks to the young and to 
 the old, but especially to those, who are in the midst of 
 life, health, strength, activity, prosperity and promising 
 prospects and bids them to be ready also. They have 
 no excuse for applying the voice of providence, in 
 such instances, to any but themselves. Their views 
 and feelings and circumstances in life, tell them that 
 they are the very persons to whom God is speaking &, 
 giving a solemn admonition of their frailty and mortali- 
 ty and of their duty to prepare for their dying hour. 
 He knows how much they need such admonitions and 
 how difficult it will be to resist the impressions he de- 
 signs to make upon their minds. Though they may 
 have disregarded the voice of his word, they may regard 
 tlie voice of his providence, which directly warns them 
 of their danger and duty. And how often have such 
 admonitions of providence proved the means of the sa- 
 vhig good of the living ! 
 
 5. if those in the midst of their days are the most unwil- 
 ling to die ; then those in this stageof life, in this place, 
 are in a very dangerous situation. If we look round 
 vipon tiiose, who are between thirty and fifty years of 
 age, how few can we find, that have made their peace 
 with God, and begun to live to his glory. How few 
 are either habitually, or practically prepared to leave 
 the world ? How manv are entirely absorbed in the 
 
SERMON VIII. 145 
 
 cares and concerns of the world and are too busy to 
 think, to read, to hear, to meditate, or pray. They 
 are standing all the day idle and refusing to enter into 
 the vineyard of Christ. They neither worship God 
 in secret, in private, nor in public. They neither 
 serve God, nor their generation, according to the will 
 of God, but serve themselves supremely and entirely ; 
 and throw their whole weight and influence to ob- 
 struct the cause of God, their own good and the good 
 of their fellow men. And is it safe to stand and live 
 and act in such a manner, while God has need of you, 
 and calls you into his service ; Are you willing to 
 live in this manner, are you willing to die in this man- 
 ner ? What account can you give of your time, your 
 talents and the religious advantages God has given 
 you ? Though your Lord has gone to heaven, he 
 will soon and perhaps suddenly and unexpectedly call 
 you to an account. Your feet stand on slippery places ; 
 and it is as much as your precious souls are worth, 
 to wait for a more convenient season ; it may never 
 come ; and if it does not, you are lost forever. 
 
 Finally, this subject and the late instance of mor- 
 tality, in this place, calls aloud upon those in midst of 
 their days, to prepare to follow one of their own age 
 into that vast eternity, whither he has gone and never 
 to return. He lived stupid, thoughtless and secure in 
 sin, until he was brought to the very sight of death. 
 He was carried away with the vanity of the world, and 
 the pleasing prospects of living and abused the calls, 
 the mercies and patience of God, which gave him pain, 
 self-condemnation and remorse. He was constrained 
 to say, '' The world, the world has ruined me.'^ He 
 was brought to give up all his vain hopes and expecta- 
 tions from the world and to feel the duty and impor- 
 tance of choosing the one thing needful. But 
 whether he did ever heartily renounce the world and 
 choose God, for his supreme portion, cannot be known 
 in this world. In his own view, he did become recon- 
 ciled to God and derived peace and hope from his sup- 
 posed reconciliation. But it is more than possible, 
 19 
 
146 SERMON viir. 
 
 that like others on a sick bed, he built his hopes upoi^ 
 a sandy foundation. Let his case, however, be what 
 it may, he is dead and called away from his relatives 
 and friends, just as he entered the meridian of life. 
 His death, therefore, speaks with an emphasis to par- 
 ents, brothers and sisters ; and especially to those of 
 his own age, to be wiser and better than he was and 
 not delay seeking and serving God, to a dying hour. 
 It is not I, but my son,* who now preaches to you, 
 whose voice once sounded pleasant in your ears. Be 
 pleased, therefore, to hear his voice from the dead ; 
 and prepare to follow him to heaven, if he has been 
 permitted to enter there. 
 
 *Eeastus EaoioNs, who died 13th March, 1820^ aged 33 years. 
 
SERMON IX. 
 
 GOD HATES SIZriTERS. 
 
 Psalm, v. 5. — Thou hat est all tvorkers 'of 
 iniquity. 
 
 David was conscious that he loved God ; which 
 consciousness gave him confidence to beheve, that God 
 loved him with complacence, in distinction from those, 
 who were the objects of his displeasure. This filial 
 spirit prepared him to call upon God, with full assur- 
 ance, that he would hear the voice of his supplications. 
 He addressed him in this free and familiar language ; 
 *' Give ear to my words, O Lord ; consider my medi- 
 tation. Hearken unto the voice of my cry, my King 
 and my God : for unto thee will I pray. My voice 
 shalt thou hear in the morning, O Lord ; in the morn- 
 ing will 1 direct my prayer unto thee and will look 
 up. For thou art not a God that hath pleasure in 
 wickedness ; neither shall evil dwell with thee. The 
 foohsh shall not stand in thy sight: Thou hatest all 
 workers of iniquity." Here is a plain declaration, that 
 God hates the persons of impenitent sinners. And to 
 set this subject in a proper light, I shall, 
 
 L Show that God does hate the persons of impeni- 
 tent sinners ; 
 
 II. Show why he hates their persons ; And, 
 
 III. Show that this is consistent with his love of be- 
 nevolence towards them. 
 
 I. I am to show that God does hate the persons of 
 impenitent sinners. 
 
 It is often said, that God hates sin, but not sinners. 
 The point now before us to be proved is, that God 
 
148 SERMON IX. 
 
 }iates sinners themselves, as vile and odious creatures. 
 It is universally allowed, tliat God loves the righteous, 
 the godly and all, that love him with the love of com- 
 placency ; and it is equally true, that he hates those, 
 who hate him. He hates the persons of sinners, as 
 really as he loves the persons of saints. This appears 
 not only from the character of God, but from the dec- 
 larations of his word. It is asserted in the text, that 
 God hates all the workers of iniquity. God says con- 
 cerning his sinful people, by the mouth of Jeremiah, 
 *' Mine heritage is unto me as a lion in the forest ; it 
 crieth against me: therefore have I hated it." Again, 
 he says, by the prophet i^osea, "All their wickedness 
 is in Gilgal ; for there I hated them." David says, 
 ''God is angry with the wicked every day." Moses 
 says of Israel, that they forgot God and provoked him 
 to jealousy, ''and when the Lord saw it, he abhored 
 them." The Old Testament abounds with passages 
 too numerous to be cited, in which God expresses his 
 displeasure, his wrath and his indignation towards sin- 
 ners. John says, "He that believeth on the Son hath 
 everlasting life ; and he that believeth not the Son 
 shall not see life : but the wrath of God abideth on 
 him." Paul says to the sinner, whom the goodness of 
 God does not lead to repentance, "Thou treasurest 
 up to thyself wrath against the day of wrath and reve- 
 lation of the righteous judgment of God ; who will 
 render to every man according to his deeds : to them, 
 %vho by patient continuance in well-doing, seek for glo- 
 ry and honor and immortality ; eternal life : but unto 
 them that are contentious and do not obey the truth, 
 but obey unrighteousness ; indignation and wrath ; 
 tribulation and anguish upon every soul of man that 
 doeth evil." It appears from these passages of scrip- 
 ture, that God feels hatred, anger, wrath and indigna- 
 tion towards the souls of sinners, which comprise all 
 their intellectual and moral powers, that constitute 
 them proper persons, or moral agents. 
 
 II. I am to show why God hates the persons of sin- 
 ners. Many are fond of making a distinction between 
 
SERMON IX. 149 
 
 sin and the sinner ; and while they allow, that God 
 hates sin, they deny that he hates the sinner himself. 
 They consider sin in the abstract ; and God as hating 
 it in the abstract. But though they can speak of sin 
 in the abstract ; yet they connot conceive of it in the 
 abstract. Who can conceive of sin without a sinner? 
 or of a sin, that no person ever committed ? Ever}" 
 sin is a transgression of the law and renders the trans- 
 gressor both criminal and hateful. The transgression 
 cannot be separated from the transgressor, any more 
 than his reason, or conscience, or any other property, 
 or quality of his mind can be separated from him. 
 The nature and criminality of sin consists in the free, 
 voluntary intention, or design of the sinner, which is an 
 essential part of his moral existence and corrupts and 
 contaminates the w hole. The apostle represents sin 
 as corrupting all the powers and faculties of sinners. 
 He says, *'unto the pure all things are pure : but unto 
 them, that are defiled and unbelieving is nothing pure; 
 but even their mind and conscience is defiled." And 
 this moral corruption of sinners he represents as ren- 
 dering them vile and hateful even in their own sight. 
 '* For we ourselves also were sometimes foolish, dis- 
 obedient, deceived, serving divers lusts and pleasures, 
 jiving in malice and envy, hateful and hating one 
 another." Every thing, that is morally evil and odious 
 in sinners, lies in their hearts, which are as essential 
 parts of themselves, as their natural powers and facul- 
 ties, or as the apostle says, their mind and conscience. 
 And their evil hearts render their persons morally evil 
 and hateful in the sight of God. He hates their per- 
 sons on account of their sinful and hateful hearts ; 
 just as he loves the persons of saints, on account of 
 their holy hearts. God hates those, who hate him, 
 just as he loves those, that love hira. The holiness of 
 saints renders their persons holy and lovely in his holy 
 eyes. Hence he calls them his children, his friends, 
 liis heritage, his portion, his treasure, his jewels, to ex- 
 press his peculiar love and affection towards them.— 
 The prophet Zephaniah says to Zion, ''The Loi^ 
 
150 SERMON i:^:. 
 
 thy God in the midst of thee is mighty ; he will save, 
 he will rejoice over thee with joy ; he will rest in 
 his love ; he will joy over thee with singing." Christ 
 isaid to his beloved disciples, ''He that hath my com- 
 mandments and keepeth them, he it is that loveth me : 
 and he, that loveth me, shall be loved of my Father ; 
 and 1 will love him and will manifest myself to him." 
 It is holiness of heart, that makes God lovely and 
 spreads a moral beauty over all his natural perfections. 
 And it is holiness of heart, that makes saints lovely 
 and spreads a moral beauty over all their natural pow- 
 ers and qualities. The reverse is equally true of sin- 
 ners. It is the depravity of heart in sinners, that 
 makes them morally corrupt and unlovely, and spreads 
 a moral and odious blemish over their whole personal 
 characters. In them, v;hile they are in the flesh, there 
 dwelleth no good thing, or moral excellence, but their 
 mind and conscience, their whole souls are morally 
 vile and hateful ; and God cannot look upon them with 
 the least complacence, but with the utmost abhorrence 
 ^nd detestation. David says to God, ^' Thou hatest 
 all v»'orkers of iniquity." I now proceed to show, 
 
 III. How God's hating the persons of sinners is 
 consistent with his loving them. This is a difficulty 
 which seems not very easy to solve ; and very few, if 
 any, have ever attem.pted to solve it. Various at- 
 tempts, however, have been made to evad« the difficul- 
 ty. Some have attempted to evade it by suppoing 
 that all the scripture says about the displeasure, the 
 hatred, the wrath and anger of God is to be under- 
 stood figuratively ; and that no such exercises, or emo- 
 tions of heart, can exist in the mind of an absolutely 
 perfect and immutable Being. This mode of evasion 
 has been adopted by some very learned and excellent 
 divines. But it does not appear to be any more incon- 
 sistent with the immutability and absolute perfection 
 of God to hate than to love, to be displeased than to 
 be pleased, or to be angry with sinners than to be de- 
 lighted with saints and rejoice over them with joy»— 
 We know that God is a moral agent and must have 
 
SERMON IX. 15^1 
 
 a licart, as well as a rational understandmg and moral 
 discernment. And such a Being must be capable of 
 loving what is lovely and of hating what is hateful. — 
 To suppose, therefore, ihat God does not really hate 
 sinners, is evading; rather than solving the difficulty.- - 
 But others take a different way of solving the difficulty. 
 They allow, that God hates sin, but not the persons o^ 
 sinners. They confidently affirm, that God loves sin- 
 ners themselves, while he only hates their sins. But, 
 perhaps, it has been sufficiently proved, that God does 
 really hate sinners themselves. And if he does, how 
 is it consistent with his loving them, at the same time 
 that he hates them ? This has been confidently as- 
 serted to be a gross absurdity. If God could hate sin, 
 without hating the sinner, there would be no difficulty 
 in seeng how God could love sinners themselves, at 
 the same time that he hated their sins. But this it has 
 been observed is impossible. It is abundantly evident 
 from scripture, that God does really and literally love 
 and hate sinners at the same time. Our Savior said 
 " God so loved the world that he gave his only begot- 
 ten Son, that whosoever believeth in him should not 
 perish but have everlasting life." Paul said to the Ro- 
 mans, " God commendeth his love '^toward us, in that 
 while we were yet sinners, Christ died for us." And 
 he said to the Ephesians, " you hath he quickened, who 
 were dead in trespasses and sins and who were by na- 
 ture children of wrath, even as others. But God, who 
 is rich in mercy, for his great love wherewith he lov- 
 ed us, even when we were dead in sins, hath quickened 
 us together with Clirist." The apostle John also said 
 to Christians, " Herein is love, not that we loved God 
 but that he loved us and sent his Son to be the propit- 
 iation for our sins." Thus God displayed his great and 
 astonishing love to sinners in sending his Son into the 
 world to suffer and die to make an atonement for their 
 sin and rebellion against him. It is certainly true and 
 must be universally alio v/ed, that God does love sin- 
 ners, while they are totally depraved and dead in tres- 
 passes and sins. But what kind of love does God ex- 
 
152 SERMON IX. 
 
 ercise towards sinnsrs ? Does he exercise the love of 
 complacence towards theiii ? by no means ; for he 
 hates all the workers or iniquity. They are not prop- 
 er objects of approbation, or complacence, but of disap- 
 probation and hatred. It is, therefore, only the love of 
 of benevolence, that God exercises towards totally 
 depraved sinners. He loves all his creatures, whether 
 rational or irrational, whether holy or sinful, with the 
 love of benevolence ; that is, he really desires that all 
 may be happy, rather than miserable, simply consider- 
 ed. He views sinners as capable of everlasting happi- 
 ness, or of everlasting misery ; and he desires their ev- 
 erlasting happiness, simply considered, rather than their 
 everlasting misery, simply considered. So he express- 
 ly declares under the solemnity of an oath, ''As I 
 live, saith the Lord God, I have no pleasure in the 
 death of the wicked ; but that he turn from his way 
 and live : turn ye, turn ye from your evil ways ; for 
 Avhy will ye die ?" Here God expresses his love of 
 benevolence to sinners, but not his love of complacence, 
 unless they turn from their evil ways and become peni- 
 tent and holy. It w^as true, at the moment that God 
 made this declaration to sinners, that he both loved and 
 hated them. And this was perfectly consistent. For if 
 he loved them with the love of benevolence he could not 
 love them with the love of complacence. Benevolence 
 hates selfish and sinful creatures, as much as it loves ho- 
 ly and virtuous creatures. The perfect benevolence of 
 God produces both love and hatred. It produces love to 
 holy creatures and hatred to unholy, or sinful crea- 
 tures. The more holy God is, the more he loves 
 holiness in men ; and the more holy he is, the more 
 he hates unholiness, or sinfulness in men. Holiness 
 in the Deity produces love to the holy and hatred to 
 the unholy. And holiness in men produces the same 
 directly contrary effects. Floly men love holy men and 
 hate unholy ones. David loved saints as the excel- 
 ent of the earth, in whom was all his delight, but 
 prayed, that God would not gather his soul with the 
 wicked, whom he says to God he hated. '' Do not I 
 hate them, O Lord, that hate thee ? and am I not 
 
SERMON IX. 153 
 
 grieved with those, that rise up against thee ? I hate 
 them with perfect hatred ; I count them mine ene- 
 mies. '^ But with all this hatred to the wicked, he 
 says he loved them with the love of benevolence ; and 
 sincerely prayed for them, when in trouble and dis- 
 tress, as though they were his friends and brethren.— 
 There are two things in sinners, which render them 
 objects of both love and hatred. Their capacity to en- 
 joy happiness and suffer misery, renders them proper 
 objects of benevolence ; and their sinful character 
 renders them proper objects of displeasure, disappro- 
 bation and hatred. God views them in both these 
 lights ; and his perfect benevolence disposes him to 
 love and hate them at the same time. His love towards 
 them is benevolent love ; and his hatred towards them 
 is benevolent hatred. If God's hatred of sinners 
 arose from selfishness, it would be totally inconsis- 
 tent with his having any benevolent love towards 
 them. The hatred of sinners towards one another 
 arises from selfishness ; and consequently is incon- 
 sistent with their having true benevolence to each oth- 
 er. But God has no selfishness and never loves or 
 hates, from selfish motives. He is as benevolent in 
 hating, as in loving sinners. The same pure, perfect, 
 disinterested benevolence in God, necessarily disposes 
 him to exercise complacency towards saints, and 
 displeasure, displacency and hatred towards sinners. 
 The distinction between God's love of benevolence and 
 love of complacence is no arbitrary distinction, but 
 founded in the nature of things. It is morally impossi- 
 ble, that God should exercise true benevolence towards 
 saints and not exercise complacency towards them at 
 the same time. And it is no less impossible, that God 
 should exercise true benevolence towards sinners and 
 not exercise displeasure, displacency and hatred to- 
 wards them at the same time. It is not only consis- 
 tent, that God should exercise benevolence towards 
 sinners and at the same time exercise displeasure, dis- 
 placency and hatred towards them ; but it is absolute- 
 ly necessary that he should both love and hate them at 
 20 
 
154 SERMON IX. 
 
 the same time. And whoever makes and understands 
 the essential distinction between the love of benevo- 
 lence and the love of complacency in the Deity, can- 
 not help seeing ; that God must exercise the love of 
 benevolence towards sinners, while he exercises per- 
 fect displeasure, displacency and hatred towards their 
 depraved and seliish characters. And of course, 
 he must see that all the declarations of God's love to- 
 wards them, in sending his Son to redeem and save 
 them, are consistent with all his declarations of hatred, 
 anger and wrath tovvards them, for all their selfishness, 
 impenitence, unbelief and disobedience. God's benev- 
 olence towards sinners atfords no argument to prove, 
 that he loves them with the love of complacency, but 
 a conclusive argument to prove, that he hates them. 
 Who can imagine, that a virtuous and religious parent 
 who loves all his children with the love of true benevo- 
 lence, siiould love them all with equal love of compla- 
 cence, when some are dutiful and obedient, but others 
 are unduiiful and disobedient ? And who can sup- 
 pose, that the kind Parent of the universe, who loves 
 all his creatures with pure and impartial benevolence, 
 should love them all with equal complacence, while 
 some love him and others hate him, while some obey 
 him and others disobey him, while some are perfectly 
 holy and others perfectly unholy and rebellious ? The 
 distinction between the love of benevolence and the 
 love of complacency is agreeable to common sense i 
 and every person of common sense is capable of seeing 
 it and does see it, in respect to mankind. A child 
 seven years old can see the benevolence of his parent 
 towards him, while he expresses his displeasure, his 
 anger and his disposition to punish him for his wicked 
 conduct. But still many men of more than common 
 sense and common learning, either cannot, or will not 
 see this distinction ; and endeavor to prove God's love 
 of complacency towards sinners, from his love of be- 
 nevolence towards them, in sending his Son to die for 
 them and in loading them with the blessings of provi- 
 dence and giving them the offers of mercy.. 
 
SERMON IX. 155 
 
 IMPROVEMENT. 
 
 1. If God's hatred of impenitent sinners is consis- 
 tent with his love of benevolence towards them ; then 
 it is consistent with his benevolence to hate them as 
 long as they continue impenitent. If they continue 
 impenitent as long as they live, then it is consistent 
 with his benevolence to hate them as long as they live. 
 If they continue impenitent in a dying hour, then it is 
 consistent with his benevolence to hate them in a dying 
 hour. If they continue impenitent after death, it is 
 consistent with his benevolence to hate them after death. 
 And if they should continue impenitent to all eternity, 
 it is consistent with his benevolence to hate them to 
 all eternity. His hatred towards them must continue 
 as long as they continue hateful objects ; and they cer- 
 tainly continue hateful objects, as long as they continue 
 depraved and impenitent. God's benevolence towards 
 them will never produce complacency towards them ; 
 but on the contrary, it must necessarily produce dis- 
 placency and hatred towards them. Some, indeed, 
 imagine that though sinners remain impenitent in this 
 world, they will become penitent in another world and 
 then God's hatred and displeasure towards them will 
 cease. This supposition is neither rational, nor scrip- 
 tural. There is no reason to think, that sinners will 
 be more pleased with the character of God, when it \^ 
 more fully unfolded in another world, than with it in 
 this world ; but will hate it the more, the more clearly 
 they see it ; and their greater hatred to God wiil have 
 no tendency to lead them to repentance for hating him. 
 And though God has promised to make saints meet 
 for the inheritance of heaven ; yet he has made no 
 promise, that he will prepare impenitent sinners for the 
 kingdom of glory. But it is expressly said, that if 
 they die vile, they shall remain vile ; if they die unho- 
 ly they shall remain unholy. And as long as they re- 
 main unholy, they must remain hateful objects in the 
 sight of God, whose perfect benevolence hates and ab- 
 hors all unholy creatures, And as God's hatred of 
 
15G SERMON IX. 
 
 sinners in this world is consistent with his benevolence 
 towards them in this world ; so his hatred of sinners in 
 another world is consistent with his benevolence 
 towards them in another world. Some excellent di- 
 vines suppose, that God's benevolence towards impen- 
 itent sinners in another world will entirely cease. The 
 question has been seriously stated, why saints should 
 love sinners in this world and not love them after they 
 are finally cast off. And the answer given was, that 
 God loves sinners while in this world, but will not love 
 them after they are cast off in another world; and that 
 saints should feel towards impenitent sinners in anoth- 
 er world, as God feels towards them. Though he 
 loves them in this world, yet he has no love to them in 
 another world ; even his love of benevolence towards 
 them entirely ceases in eternity ; and so should and 
 will the love of saints towards them entirely cease after 
 they leave this state of probation. But why should 
 God's love of benevolence to sinners in another world 
 cease ? They will be as proper objects of benevo- 
 lence there, as they are here. God v?ill have as good 
 reason to exercise benevolence towards them, as ht> 
 has here. Here he does not exercise benevolence 
 towards them, because he feels any complacency 
 towards them. He hates them here with perfect ha- 
 tred, as perfect hatred as that he exercises towards the 
 fallen angels. They are here as vile as fallen angels ; 
 and deserve God's hatred as much as the fallen angels 
 do ; and yet he loves them with perfect benevolence. 
 The truth is, God always did and always will love fal- 
 len angels, notwithstanding their guilty rebellion, and 
 he now loves rebellious men and always will love them, 
 though they always continue in rebellion against him. 
 It is entirely consistent and absolutely necessary, that 
 God should exercise benevolence towards fallen angels 
 and fallen men, notwithstanding their great criminality 
 and guilt, for his benevolence towards them is the only 
 just cause of his holy hatred of them. If he should 
 cease to exercise holy benevolence towards them, he 
 must necessarily exercise an unholy malevolence 
 
SERMON IX. 157 
 
 towards thom, which would be becoming as sinful and 
 odious as they. Though God and all holy beings will 
 forever hate unholy ones ; yet they will never licel ma- 
 levolence towards them. But Ihe mom.ent they should 
 cease to exercise benevolence towards the spirits in 
 prison, they would be^in to exercise malevolence 
 towards them, which would be infinitely crinunal. it 
 is demonstrable from God's loving and hating sinneis 
 in this world, that he will continue to love and hate 
 them, as long as they are impenitent. 
 
 2. If God loves and hates sinners in this world at 
 all ; then he loves and hates them more than any other 
 being does in the universe. It appears from what has 
 been said, that God does really both love and hate im- 
 penitent sinners. Christ loved and hated impenitent 
 sinners, while he lived upon earth. He loved and hated 
 the impenitent young man, who appeared externally so 
 lovely. He loved and hated Judas. He loved and 
 hated the impenitent Jews. He loved and hated even 
 his murderers on the cross. Holy angels love and 
 hate unholy men. Holy men love and hate unholy 
 men. Holy friends love and hate unholy friends.-- 
 And holy parents love and hate their unholy, impeni- 
 tent children. But God loves and hates impenitent 
 sinners more than the man Christ Jesus loved and hated 
 them ; more than holy angels love and hate them ; 
 more than holy friends love and hate them ; more than 
 holy parents love and hate them. His love of benev- 
 olence bears proportion to all his great and essential 
 attributes. His love of benevolence to impenitent sin- 
 ners is infinitely strong and tender. He loves every 
 sinful human soul, more than any other being loves it. 
 And as his hatred of impenitent sinners flows from his 
 infinitely strong and tender benevolence towards 
 them ; so his hatred of them is unspeakably greater 
 than the hatred of any other being. And it always 
 appears so to impenitent sinners themselves, when they 
 are awakened to realize his infinite hatred. They had 
 rather that the united hatred of all created beings 
 should be pointed against them and fall upon therp, 
 
153 SERMON IX. 
 
 than that his holy wrath should be pointed against thero 
 and fall upon them. The scripture speaks of the 
 fierceness of the wrath of Almighty God ; but these 
 strong expressions but faintly represent the greatness 
 of that wrath of God, which abides upon impenitent 
 {^inners every day, notwithstanding all the displays of 
 benevolence towards them in the course of his provi- 
 dence. Indeed, all the indications of his benevolence 
 are equal indications of his wrath and displeasure 
 tow ards them, because his wrath flows from and is equal 
 to his infinite benevolence. 
 
 3. If impenitent sinners themselves areas much the 
 objects of God's hatred, as of his love ; then it is very 
 important, that they should be made sensible of it. — 
 They are willing to believe, that God loves them ; and 
 they love to hear of the astonishing love of benevo- 
 lence towards them, displayed in sending his Son to 
 die for them and in lavishing upon them the blessings of 
 providence. But they are not so willing to believe, that 
 God hates them as much as he loves them ; and they 
 are as unwilling to hear this disagreeable truth incul- 
 cated upon them. Hence they love to hear ministers 
 preach upon the marvellous love of God towards them; 
 l3ut cannot bear to hear ministers preach upon God's 
 holy and just displeasure and wrath against them. — 
 They can bear to hear, that God hates depravity, sel- 
 fishness, impenitence, unbelief, disobedience and rebel- 
 lion in the abstract. But it is not true, that God hates 
 these sins in the abstract and as separate from sinners 
 themselves. He hates sinners themselves, who are 
 depraved, who are selfish, who are impenitent, who 
 are unbelieving, who are disobedient and who are re- 
 bellious. Christ did not preach about sin in the ab- 
 stract, as being an object of God's displeasure ; but 
 about sinners themselves being the objects of God's 
 displeasure. He told them, that they were of their fa- 
 ther the devil and felt and acted as he did ; that they 
 had both seen and hated both him and his Father ; and 
 that they were serpents and a generation of vipers, who 
 deserved the damnation of hell. This they disliked 
 
SERMON IX. 159 
 
 and said, that he reproached them. Sinners now dis- 
 like to hear, that God hates all workers of iniquity ; 
 and that his wrath is pointed against them and constant- 
 ly abides upon them. L know, that it is much more 
 pleasing to sinners, to preach the love than the hatred 
 of God towards them ; but it is not much more safe. 
 They are ready enough to believe, that God loves 
 them, but they are slow of heart to beheve, that God 
 hates them as vile and odious creatures, even as vile 
 and odious as those in a state of irrecoverable misery. 
 Paul had zeal and fidelity enough to inculcate thvA 
 truth upon the heart and conscience of a sinner, with 
 plainness and pungency. He said, ''O full of all sub- 
 tility and all mischief, thou child of the devil, thou en- 
 emy of all righteousness, wilt thou not cease to per- 
 vert the right ways of the Lord ?" P aul knew that 
 this was the true character of Elymas the sorcerer 
 and of himself, before his heart was changed. Nor 
 was this character peculiar to them, but is common to 
 the most amiable impenitent sinners in the world. — 
 They are perfectly sinful and consequently perfectly 
 hateful in the sight of an heart-searching God. This 
 truth ought to be plainly and forcibly inculcated upon 
 the hearts and consciences of sinners, to prepare them 
 to see and feel the necessity of embracing the mercy o-f 
 God offered to them in the gospel. 
 
 4. If it be consistent with the benevolence of God 
 towards sinners to hate them ; then it is consistent 
 with his benevolence to express his hatred towards 
 them. The only reason, why some suppose it is incon- 
 sistent with God's love to sinners to punish them, is^ 
 because it is inconsistent with his benevolence to hate 
 them. But we have shown, that it is consistent with 
 God's love of benevolence, to hate unholy, selfish, ma- 
 levolent sinners. The consequence is undeniable, that 
 it is consistent with his benevolence, to punish those 
 whom he hates ; and whom his very benevolence dis- 
 poses him to hate. Punishment is the expression and 
 the only proper expression of hatred. The infliction 
 of pain, or natural evil, is no punishment^ when it is 
 
iS(y SERMON IX. 
 
 not dfisigned to express hatred towards the subject of 
 it. - The surgeon, in the amputation of a limb, often 
 inflicts great pain upon the patient, but he expresses 
 Jove and n;)t hatred ; and therefore the pain he inflicts 
 is no punishment. But it is the sole design of punish- 
 ment, to express hatred towards the punished. And if 
 the punished deserve to be hated, they equally deserve 
 to be punished, wliich is the proper and just expression 
 of hatred. If God's benevolence disposes God to hate 
 sinners as long as they remain impenitent ; then it must 
 equally dispose him to express his hatred towards them, 
 by punishing them as long as they remain impenitent. 
 And his punishing them will have no tendency to di- 
 minish or take away his hatred of them. If his hatred 
 of them arose from selfishness and was of the nature of 
 revenge, it is true, his punishing them might gradually 
 diminish and finally take away his hatred of sinners.— 
 Sinners often punish one another in revenge to such 
 a degree, as to soften and turn their own malignant 
 hearts into compassion towards the objects of their ha- 
 tred.' But as God does not hate sinners from selfish- 
 ness ; so he will never punish them in malevolence and 
 revenge, but only from benevolence which necessarily 
 disposes him to hate them, because they are really bate- 
 fuj. If we can only see, that it is consistent with the 
 benevolence of God towards impenitent sinners to hate 
 them, tiien w^e can as clearly see, that it is consistent 
 with his benevolence, to punish them : and to punish 
 them as long as they remain sinners and the proper ob- 
 jects of God's just displeasure and hatred. We have no 
 evidence from scripture, that God's hatred of the fal- 
 len angels has abated, or ever will abate. And we 
 have no evidence in scripture, that God's hatred of Ju- 
 das and of the human spirits in the regions of darkness 
 has ever abated, or ever will abate. Of course we have 
 no evidence from scripture that the punishment of any 
 impenitent sinners will ever abate or cease. So long 
 as they remain impenitent, they will remain hateful, 
 and so long as they remain hateful it is consistent 
 -with his benevolence towards them to express his dis- 
 
SERMON IX. 161 
 
 pleasure and his wrath, by punishing tliem. That 
 benevolence of God towards impenitent sinners, 
 which disposes him to hate them, will always dispose 
 him to express his hatred, by giving them a just recom- 
 pence of reward. 
 
 5. If God's hatred of impenitent sinners flows 
 from his benevolence ; then his punishing them must 
 flow from his benevolence. He can be and will be, as 
 benevolent in punishing, as in hating sinners. And this 
 will give a peculiar weight and pungency in the pun- 
 ishment of the finally impenitent. They will know, 
 that God loves them, while he actually punishes them. 
 A disobedient child cares but little about the punish- 
 ment, wliich his parent inflicts upon him, in revenge ; 
 but he is obliged to stoop, when his parent corrects in 
 love. The finally miserable will be as capable of see- 
 ing the benevolence of God towards them in another 
 world, as they were capable of seeing it in this world, 
 xvhile God was pouring dow^n upon them the blessings of 
 his providence in a rich and astonishing profusion.--- 
 And this incontestable evidence of his benevolence will 
 never be erased from their minds. So Christ says in 
 the parable of Dives and Lazarus. When the rich 
 man begged to have Lazarus sent to alleviate his tor- 
 ments, the request was denied on the ground of God's 
 benevolence to him. *' Son, remember, that thou in 
 thy life time receivedst thy good things and Lazarus 
 evil things : but now he is comforted and thou art tor- 
 mented." The benevolence of God carried conviction 
 to his conscience, that he did not punish him from mal- 
 evolence, hut from that goodness, which disposed him 
 both to hate and punish him. All the finally misera- 
 ble will have the the same conviction, that God always 
 did and always will love them with benevolence, while 
 he hates and punishes them forever. How insupport- 
 able must that eternal punishment be, which flows 
 from infinite and eternal benevolence. 
 
 6. If it be the benevolence of God, that disposes him 
 to hate and punish impenitent sinners forever, then it 
 is extremely absurd and dangerous for sinners, to rely 
 
 21 
 
163 SERMON IX. 
 
 upon his mere benevolence to save them in the elev- 
 enth and dying hour. This many appear to do, who 
 are not Universalists in theory, or sentiment. And 
 the reason is^ that they view God's benevolence, as im- 
 plying the love of complacence. They cannot think, 
 that God who has treated them so benevolently all 
 their hfe time, does really hate them, in their last and 
 most distressing moments. But why do they form this 
 idea of God's benevolence ? It is because they love 
 darkness rather than light ; and error rather than truth. 
 It is because they are totally depraved and their total 
 depravity blinds their understanding and conscience. 
 But see, ye blind ; and hear,ye deaf. That love of God, 
 in which you trust, may and will sink you to the lowest 
 hell, if you remain impenitent and unbeheving. The 
 wrath of God now abides upon you and will abide up- 
 on you forever, except you repent. 
 
 This subject now calls upon all to inquire and deter- 
 mine, whether they are saints or sinners. The distinct 
 tion is great and will draw after it, the most serious 
 and important consequences. If you are saints God 
 now loves you with both the love of benevolence and 
 the love of complacence ; and will forever love you 
 with both the love of benevolence and complacence. 
 But if you are sinners, God's love of benevolence now 
 disposes him to hate and punish you ; and he will con- 
 tinue to hate and punish you to all eternity if you con- 
 tinue impenitent. Are you ready to decide the important 
 question ? If you delay to decide it, it will soon be 
 decided for you. Though God can have no pleasure 
 in your death yet he can take pleasure in rewarding you 
 according to your works. And you will know, that 
 from his perfect and infinite benevolence, God will hate 
 £^11 workers of iniquity forever and ever. 
 
SERMON X. 
 
 THE VINDICTIVE JUSTICE OF GOD. 
 
 1. Samuel, XV. 33. — And Samuel hewed ^^gag" 
 in pieces before the Lord in Gilgal. 
 
 Agag was king of the Amalekites , who were the 
 natural enemies of the Israelites. Both nations sprang 
 from the same original stock. The Israelites sprang 
 from Jacob and the Amalekites sprang from Esau, the 
 brother of Jacob. Esau's posterity imbibed the spirit 
 of their father and harboured a mortal enmity to the pos- 
 terity of Jacob. Accordingly, as soon as the Israelites 
 left Egypt and set out upon their journey to Canaan, 
 the Amalekites, without receiving any provocation 
 from the Israelites, came out and fought against them 
 at Rephidem. But at the prayer of Moses and by , 
 the arm of Joshua, God defeated them ; and at 
 the same time devoted the whole nation to utter ruin. 
 *' The Lord said unto Moses, Write this for a memo- 
 ]'ial in a book and rehearse it in the ears of Joshua : 
 for I will utterly put out the remembrance of Amalek 
 from under heaven. And Moses built an altar and 
 called the name of it Jehovah-nissi : For he said. Be- 
 cause the Lord hath sworn, that the Lord will have 
 war with Amalek from generation to generation. "-- 
 God delayed , for more than an hundred years, to put 
 this irreversible sentence into execution. But after 
 the Israelites were established in the land of promise, 
 and had a king set over them, God gave a commission 
 to Saul, their king, by the hand of Samuel, to go and 
 extirpate the whole race of Amalek. " Samuel said 
 unto Saul, The Lord sent me to anoint thee king over 
 
164i SERMON X. 
 
 Israel : now therefore hearken unto the voice of the 
 words of the Lord. Thus saith the Lord of hosts I re- 
 member that which Amalek did to Israel, how he laid 
 wait for him in the way, when he came up from Egypt. 
 Now go and smite Amalek and utterly destroy all that 
 they have and spare them not ; but slay both man and 
 woman, infant and suckling, ox and sheep, camel and 
 ass.^' Saul immediately raised an army of more than 
 two hundred thousand men and went and took Agag 
 the king of the Amalekites alive and destroyed all the 
 people with the edge of the sword. But he spared 
 Agag and the best of the sheep and oxen and all that 
 was good. For this disobedience to the express com- 
 mand of God; Samuel, under a divine impulse, rebuk- 
 ed him and brought him to confess his offence. And 
 under the same impulse, Samuel said to Saul, " Bring 
 hither Agag the king of the Amalekites. And Agag 
 came unto hmi delicately. And Agag said, Surely 
 the bitterness of death is past. And Samuel said, as 
 thy sword hath made women childless, so shall thy 
 mother be childless among women. And Samuel hew- 
 ed Agag in pieces before the Lord in Gilgal." Though 
 Agag had been an enemy to Saul and to his people 
 and was still an enemy to both ; yet Saul w^as disposed 
 to save him from punishment. But God, who viewed 
 Agag as an enemy to himself and to his people, would 
 not release him from the punishment he deserved ; but 
 inspired Samuel to give him a just recompense of re-^ 
 ward. This striking instance of the divine conduct 
 teaches us. 
 
 That God is more disposed to punish his enemies, 
 than sinners are to punish theirs. I shall, 
 
 I Show that sinners are disposed to punish their 
 enemies ; And, 
 
 II. Show that God is still more disposed to 
 punish his enemies, than they are to punish their en- 
 emies. 
 
 I. I am to show, that sinners are disposed to punish 
 their enemies. This will appear both from their char' 
 acter and conduct. 
 
SEllMON X. 1(35 
 
 1. It appears from their character, as drawn by the 
 Searcher of hearts. God perfectly knows their real feel- 
 ings and has clearly described Ihem in his word And 
 according to his infallible description, they are entirely 
 selfish. They possess not the least spark of holy love, 
 but are under ihe entire dominion of selfishness. They 
 liave not the love of God in them, but are emphatically 
 lovers of their ownselves. Though their sellishness 
 disposes them to love those, who love them ; yet it no 
 less disposes them to hate those, who hate them, wheth- 
 er they are friendly, or unfriendly to God. Satan, 
 who knew the nature of selfishness, told God that if 
 he should only touch the interest of Job, he would 
 curse him to his face ; and had Job been the selfish 
 person he represented him to be, his assertion would 
 undoubtedly have been verified, when God stripped him 
 of his dearest interest. Esau hated Jacob, because 
 Jacob had injured his interest ; and there was a time, 
 when he would have wreaked his vengeance upon him 
 had it not been for a divine restraint. Sinners, who 
 are under the reigning power of selfishness, are not on- 
 ly hateful, but they hate one another. " Their throat 
 is an open sepulchre, their mouth is full of cursing and 
 bitterness, their feet are swift to shed blood, destruc- 
 tion and misery are in their ways and the way of 
 peace they have not known." They are always dis- 
 posed to punish their enemies ; and nothing prevents 
 them from doing it, but either interest, impotence, or 
 fear. But, 
 
 2. It more clearly appears from their conduct, 
 than from their charatcer, that they are disposed to pun- 
 ish their enemies. They have been in all ages em- 
 bruing their hands in each other's blood. Nations 
 have destroyed nations and filled the earth with vio- 
 lence. Thousands of individuals have destroyed their 
 supposfe^d enemies by deeds and assassinations. Sin- 
 ners are disposed not only to punish their enemies, but 
 to punish them in the most cruel and barbarous man- 
 ner. No species of animals have ever been found, 
 that arc so ciiiel to one another, as men are to men.— 
 
1G6 SERMON X. 
 
 They have invented a thousand ways of putting one 
 cinotlier to the most excruciating tortures, for the most 
 Iriiiin^z; oilences. But it is needless to enlarge upon 
 this part of the subject. I proceed therefore to the 
 principal point proposed, which is to show, 
 
 II. That God is more disposed to punish his ene- 
 mies, than sinners are to punish theirs. 
 
 God knows, that sinners are his enemies and hate 
 his existence, his perfections, his designs and his whole 
 government. He knows, that they hate him vvithout 
 a cause, as he has al^^ays treated tliem perfectly right. 
 He knows, that they are enemies to one another and to 
 all intelligent creatures. He viewed Agag as an ene- 
 my to all righteousness ; and he views all sinners in 
 the same light. Hence he must be displeased with 
 them ; and if displeased, disposed to express his dis- 
 pleasure towards them ; and if disposed to express his 
 displeasure towards them, he must be disposed to pun- 
 ish them ; for nothing but punishment is a proper ex- 
 pression of his displeasure towards them. There is 
 precisely the same reason to believe, that God is dis- 
 posed to punish his enemies, that there is to believe, 
 that he is really displeased with them for hating and 
 opposing him, without a cause. And who can serious- 
 ly think, that God is not displeased with his unholy, 
 impenitent and incorrigible enemies ? But if this be 
 true, must we not suppose, that he is as much dispos- 
 ed to punish them, as they are to punish their enemies? 
 and indeed much more disposed to punish them ? He 
 was more disposed to punish Agag than Saul was. As 
 soon as he had gotten Agag in his power and was able 
 to restrain him from doing any more mischief to him- 
 self and to his people, he was willing to spare his life. 
 But Gcd, who had been disposed to punish him and 
 ]iad devoted him to destruction, remained inflexibly 
 disposed to give him his reward ; and by the sword of 
 Samuel, made him ari example of his amiable and aw- 
 ful justice. But still it may be inquired, why God 
 was more disposed to punish Agag than Saul was ? 
 and why in all cases, he is more disposed to punish his 
 
SKRMON X. IGT 
 
 enemies, than sinners arc to punish their enemies ?— - 
 To this I answer, 
 
 1, It is because he hates the conduct of his enemies, 
 simply considered ; but sinners do not hate the conduct 
 of their enemies simpiy considered. Though their 
 enemies may act sinfully, it is not their sinfulness that 
 they hate. It is only because their sinfuhiess is point- 
 ed against them and does them hurt, that they Jiute it. 
 They love the spirit, which their enemies possess and 
 would be pleased to see it acted out against other per- 
 sons, whose interest or happiness they wish to have de- 
 stroyed. They love seliishness, when it is exercised 
 to promote their interest. They love avarice, injus- 
 tice, malice and revenge, when these sinful aifcctions 
 are exercised in their favor ; and never hate them,, 
 only when they operate to their disadvantage. They 
 do not hate the conduct of their enemies, because it ia 
 in its own nature sinful, but merely because it is inju- 
 rious to their own personal good. Saul did not hatf^ 
 Agag for any cruelty, malice, or revenge, which he 
 had exercised before he came against him and his peo- 
 ple in battle ; and therefore was not disposed to punish 
 him, after he had disarmed him of his power to do him 
 and his subjects any more hurt. And this holds true in 
 all cases in respect to sinners ; they are not disposed to 
 punish their enemies as sinners ; but only iis opposers 
 of their own safety, or happiness. But God hates th& 
 conduct of his enemies, because it is sinful and not 
 merely because it is hurtful. He is of purer eyes tha^ 
 to behold sin '>vith the least complacency. It is ths 
 abominable thing, that his soul hatetli. And he is 
 disposed to punish it in his enemies, because he hates 
 it in itself considered. He hates it as much as he loves 
 holiness. We are told, ''The righteous Lord loveth 
 righteousness." God is infinitely holy ; and therefore 
 hates all unholiness and sin with infinite hatred. — 
 Though he knows, that he can overrule all sin to his 
 own glory and cause it to promote his own interest, 
 yet he hates it perfectly ; and is as much dispos- 
 ed to punish it, as to hate it. He hates his enemicS;, 
 
16S SERMON X. 
 
 because they are in their own nature hateful ; and he 
 is disposed to punish them, because they are in their 
 own nature deserving of punishment. He is therefore 
 far more disposed to punish his enemies, than sinners 
 are to punish their enemies. 
 
 2. God is more disposed to punish his enemies, than 
 sinners are to punish llieirs, because his hatred to his 
 enemies cannot be turned into love. The hatred of 
 sinners can be turned into love, because they do not 
 hate the character, but only the conduct of their ene- 
 mies, which they view detrimental to themselves. As 
 soon as their enemies any way atone for the evil, which 
 they have done to them and turn about and unite with 
 them in promoting their interest, their enmity or dispo- 
 sition to punish them, softens into love and friendship. 
 Thus Ahab king of Israel became reconciled to his en- 
 emy Benhadad king of Assyria, as soon as he meanly 
 prostrated himself before him, with a rope upon his 
 neck and humbly begged for mercy. Ahab loved that 
 enemy to God and to his people, as soon as he appear- 
 ed friendly to himself. And this highly displeased 
 God, who sent his prophet to reprove him for his sinful 
 and selfish compassion to one, who deserved to die. — 
 Jehosaphat was an enemy to the king of Israel and 
 the king of Israel was an enemy to him. But when 
 the king of Israel invited him to his court, treated him 
 with great attention and proposed to unite with him in 
 regaining Ramoth-Gilead, which he claimed as part of 
 his kingdom, Jehosaphat the king of Judah consented 
 to go with him to Ramoth-Gilead, where God punish- 
 ed him for his friendship to an idolatrous and wicked 
 king. Herod and Pontius Pilate were bitter enemies 
 to each other ; but as soon as Christ stood in their 
 way, they could become cordial friends and unite in 
 destroying their common enemy. Thus kings and 
 princes and subjects all over the world, become cor- 
 dially reconciled to those, whom they have punished, 
 or wish 10 punish, as soon as they cease to do them 
 personal injury, or begin to do them personal good. 
 The reason is, in all these cases, that they hate their 
 
SERMON X. • 169 
 
 eiicmles and feci disposed to punish tbem, only on ac- 
 count of personal injuries done to them. But God feels 
 very differently towards his enemies. He hates their 
 character, as well as their conduct. He sees every 
 imagination of the thoughts of their heart to be evil, 
 only evil continually. He sees not only their enmity 
 to him, but their enmity to his subjects and to his whole 
 kingdom. He hates their apparent friendship as much 
 as their open opposition ; and he hates both for what 
 they are in themselves considered and not merely for 
 the mischief they do. His hatred, therefore, cannot 
 be turned into love, by any alteration in their mere 
 outward conduct, while there hearts remain the same. 
 So long, therefore, as his enemies remain sinners, his 
 hatred of them and his disposition to punish them still 
 remain. He is disposed to punish them, not merely 
 for some particular instances of their conduct towards 
 him, but for all their conduct towards themselves and 
 their fellow creatures. He is angry with the wicked[ 
 every day and every moment, for being enemies to all 
 righteousness. And hence he is disposed to punish his 
 enemies far more severely, than sinners are to punish 
 theirs. 
 
 3. God's hatred of his enemies is perfectly just, but 
 sinners' hatred of their enemies is always unjust. They 
 never hate them for what they ought to be hated, but 
 only for the injury, which they do to them. They do 
 not hate them for selfishness, which is the only thing 
 for which they ought to be hated ; and therefore their 
 very hatred is selfish and wicked, for which they really 
 deserve to be punished. And a sense of their own 
 guilt, in hating their enemies for what they approve in 
 themselves, often checks and restrains them from pun- 
 ishing their enemies with severity ; and in many cases, 
 from punishing them at all. Instead of feeling that 
 they ought to punish them in justice, thoy feelthat it 
 is WTong to punish them, which makes them more mild, 
 lenient and forgiving. But God hates his enemies for 
 nothing, but what deserves to be hated and what his 
 real benevolence and love to holiness necessarily dispo- 
 se 
 
170 SERMON X. 
 
 ses him to hate. His hatred of his enemies is an holy 
 hatred and his disposition to punish them an holy dis- 
 position. He feels morally obliged, in justice, to ex- 
 press hishatred of them, by punishing them accordmg 
 to their deserts. It belongs to him to punish his ene- 
 mies and to punish them exactly according to the de- 
 grr es of their guilt. His own glory, as the Supreme 
 K3overeign of the universe, requires him to punish them 
 and to punish them exactly according to their demerit. 
 And he has clearly and solemnly declared his determi- 
 nation, not to clear, but to condemn and punish the 
 guilty. "See now that 1, even I am he ; and there 
 is no God with me : I kill and 1 make alive ; I wound 
 and I heal ; neither is there any, that can deliver out 
 of my hand. For I lift my hand to heaven and say, I 
 live forever. If I whet my glittering sword and mine 
 hand take hold on judgment ; I will render vengeance 
 to mine enemies and will reward them that hate me." 
 God feels himself mfmitely bound, in point of justice 
 and in regard to his own glory, to manifest his perfect 
 displeasure tow^ards his enemies, by giving them the re- 
 ward justly due to them for their sins. He is, there- 
 fore, iniinitely more disposed to punish his enemies, 
 than sinners are to punish their enemies ; and he will 
 actually punish them with unspeakably greater sever- 
 ity. Besides, 
 
 4. There is another reason, why God is more dis- 
 posed to punish his enemies, than sinners are to punish 
 theirs ; and that is, his regard to the good of the uni- 
 verse, which sinnei-s totally disregaixl in punishing their 
 enemies. They are disposed to punish their enemies 
 for their own sake and not for the good of others. — 
 They are disposed to punish merely to gratify their 
 own feelings, whether it tends to help, or hurt any other 
 person, or being bes^ides themselves. Yea, they are 
 often disposed to puni-^h tli^^r enemies, though they 
 know it must and will hurt their friends. They have 
 no regard to the general good in punishing, but will 
 let the greatest public enemy pass with impunity, if 
 their own personal interest, or feelings, do not require 
 
SERMON X. 171 
 
 him to be punished. But God punishes his enemies, 
 both to display his justice and promote the best inter- 
 ests of the whole intelligent creation. And his dispo- 
 sition to punish his enemies is equal to his disposition 
 to do what is right and best. God loves the good of 
 his creatures infinitely more than either saints or sin- 
 ners love their own good ; and he is infinitely more 
 disposed to promote the good of his creatures, than they 
 are to promote their own good. Hence he is far more 
 disposed to punish his and their enemies, who oppose 
 his and their interests, ihsin they are to punish such 
 hijurious and guilty creatures. Accordingly, he al- 
 ways measures the weight and duration of that punish- 
 ment, which he inflicts upon his enemies, according to 
 the good to be answered by it. This appears from 
 the whole course of his providence towards mankind, 
 in every age and in every part of the world. He 
 punishes sinners in this world, just as often 
 and as much as the good of mankind in this world 
 requires and no more. When the good of the world 
 requires it, he punishes individuals ; and when the good 
 of the world requires it, he punishes cities, or nations, 
 or whole kingdoms, by wars, pestilence, earth quakes 
 and the most desolating judgments When the gene- 
 ral good required it, he drowned the old world, burnt 
 up Sodom and Gomorrah, plunged Pharaoh and his 
 ho ts in the Red Sea, buried Korahandhis company in 
 the ' arth, destroyed Babylon, Nineveh and even Jeru- 
 salem, the capital of his own people. Sinners in this 
 world have never been disposed to punish their ene- 
 mies, so much as God has been disposed to punish his. 
 Indeed, he has never suffered sinners to punish their en- 
 emies, only when he was far more disposed to punish 
 them himself. He employs sinners to punish both his 
 and their enemies. So that whenever they punisli 
 their enemies, he is the prime mover and agent in their 
 punishment. Sinners have never desired, nor intend- 
 ed to inflict such severe punishments upon their ene- 
 mies, as God has upon his. He has constantly been 
 seeking the general good and has been constantly dis- 
 posed to punish and even destroy every person and 
 
il2 SERMON X. 
 
 people, which the general good requh'ed to be punish- 
 ed, or destroyed. And the same benevolence of the 
 Deity will forever dispose him to punish his enemies to 
 as great a degree and to as long a period, as the gene- 
 ral good shall require. Though the disposition of sin- 
 ners to punish their enemies may abate and die and 
 even turn into compassion and tenderness ; yet God's 
 disposition to punish his enemies will never cease, nor 
 abate, but remain as lona; as he remains perfectly holy, 
 just and good ; and they remain guilty and ill-deserving 
 creatures. He has threatened to send tliem away into 
 everlasting punishment ; and what he has threatened, 
 he is able and disposed to inflict and none can deliver 
 out of his hand. 
 
 IMPROVEMENT. 
 
 1. If sinners are less disposed to punish their sin- 
 ful enemies, than God is to punish his enemies ; then 
 their tender mercies are unholy and ciminal. There 
 is nothing, upon which many gross sinners more value 
 themselves, than their tenderness &. compassion towards 
 the miserable and guilty. Indeed, all sinners have 
 more or less tenderness & sympathy towards miserable 
 and sinful objects ; and they consider their sympathetic 
 feelings as really amiable and virtuous. But God says 
 in his word, that *' their tender mercies are cruel." — 
 They are often very unwilling to punish those whom 
 they ought to punish ; and to see others punished, who 
 justly deserve to be punished. The tender mercies 
 of parents often prevent them from punishing with the 
 rod of correction, their guilty children, whom they 
 ought to punish. The tender mercies of executive offi- 
 cers often prevent them from informing against trans- 
 gressors of good and wholesome laws ; aud from put- 
 ting them into execution. The tender mercies of 
 friends often prevent them from exposing one another 
 to the punishment they know they deserve. And the 
 tender mercies of enemies often prevent them from ex- 
 posing those to punishment, who justly deserve it, or 
 to so great punishment as their conduct merits. This 
 
SERMON \. 175 
 
 was true in respect to Saul. He was not willing; to 
 punish A<^*agso much as he deserved and so much as 
 God was disposed to punish him.. Jehosaphat had 
 no disposition to punish the king of Israel, after he ap- 
 peared friendly to him, though God eventually punish^ 
 ed him severely. And there is no sinner in the world, 
 who is willing that his greatest enemy should be punish- 
 ed eternally. But if God be not too mucii disposed to 
 punish his enemies, then sinners are too little disposed 
 to have them punished. Their tender mercies are self- 
 ish and cruel; and would destroy the highest good of tiie 
 universe. Satan undoubtedly would, if he could, un- 
 bar the gates of destruction and let himself and all the 
 spirits in prison go free, rather than to see himself and 
 others reserved in chains to everlasting darkness and 
 despair. But is there any thing amiable and virtuous 
 in his tender mercies ? If not, then there is nothing 
 amiable or virtuous in those, who profess to desire and 
 expect universal salvation ? They do not hate sin, as 
 God hates it ; and have not the same disposition to 
 punish it, that God has to punish it, according to its 
 intrinsic demerit. Nothing but pure, disinterested 
 benevolence can dispose any creature, or being, to in- 
 flict an eternal punishment for sin. The reason is, 
 no creature, or being, who is destitute of pure, disinter- 
 ested benevolence, can hate sin for what it is in itself, 
 or can be disposed to punish it any more, or any 
 longer than their interest requires it to be punislied. 
 All sinners are apt to think, that God is altogether 
 such an one, as themselves ; and as they are not dis- 
 posed to punish their enemies forever, that God is not 
 disposed to punish his incorrigible enemies forever. 
 
 2. If God is more disposed to punish his enemies, 
 than sinners are to punish theirs ; then none can truly 
 love God, without loving his vindictive justice, or his 
 disposition to punish the finally impenitent forever.— 
 This is an essential attribute of his nature ; and he 
 can no more divest himself of it, than he can divest 
 himself of any other essential attribute, that he pos- 
 sesses. He has as plainly revealed his vindictive jus- 
 
174 SERMON X. 
 
 lice in his word and as strikingly displayed it in his prov- 
 idence, as any one of his glorious perfections. He has 
 said, '' Vengeance is mine and i will repay.'' '• He 
 has revealed his wrath from heaven against all ungodli- 
 ness and unrighteousness of men." And his vindictive 
 justice is but a branch of his pure and disinterested be- 
 nevolence. It is, therefore, impossible, that any should 
 sincerely love God, without loving his vindictive jus- 
 tice, or inflexible disposition to punish sin according to 
 its desert. I know, that many imagine, that the gos- 
 pel has drawn a veil over his justice and displays only 
 his mercy to sinners. But this is so far from being 
 true, that the justice of God shines more clearly in the 
 face of Jesus Christ on the cross, than in the law at 
 mount Sinai. And that the justice of God might not 
 be obscured by the gospel, Christ directed his apostles 
 and all his ministers through them to go into all ihe 
 the world and proclaim, '' He that believeth and is bap- 
 tised, shall be saved : but he that believeth not shall be 
 damned." it must be OA\ing to a n.isc'pprehensic n of 
 the nature and design of Christ's sufferings and death on 
 the cross and to a misapprehension of the terms of the 
 gospel, if any imagine, that the gospel does not display 
 the vindictive justice of God. It is impossible, there- 
 fore, for any to approve and embrace the gospel under- 
 standingly, while they disapprove and hate the vindic- 
 tive justice of God. The gospel may be and often is 
 so preached, as to lead sinners to think that they 
 love a sin-forgiving, while they hate a sin-punishing 
 God. But this is a most dangerous delusion ; for God 
 is as much disposed to punish as to forgive sin. This 
 all must know either in this world, or the next ; and 
 when those, who imagine they love the mercy, while 
 they hate the justice of God, discover this truth, it will 
 destroy all their false love and awaken all their native 
 enmity to God, which must be removed, or they will 
 perish forever. 
 
 3. If God be more disposed to punisli his enemies, 
 than sinners are to punish theirs ; then his present con- 
 duct in punishing sinners is a strong evidence, that he 
 
SERMON X. 175 
 
 will punish tho finally impenitent forever. This is call- 
 ed an evil world, because so many evils and calamities 
 abound in it. Many are the ailiictions of the ri^^hteous, 
 as well as of the unrigljteous. (jlod punishes both 
 saints and sinners in this life ; and sometimes he pun- 
 ishes both severely. And he never punishes any, who 
 do not deserve it. And since he punishes men in this 
 world, because they deserve to be punished, it is ration- 
 at to conclude, that he will punish the impenitent in 
 another world, because they deserve it. The apostle 
 Peter reasons in this manner. * ' For the time is come, 
 that judgment must begin at the house of God : and if 
 it first begin at us, what shall the end of them be, that 
 obey not the gospel of God ? And if the righteous 
 scarcely be saved, where shall the ungodly and the sin- 
 ner appear ?" Again, this sanie apostle says, " If God 
 spared not the angels that sinned, but cast them down 
 to hell and delivered them into chains of darkness, to 
 be reserved unto judgment ; and spared not the old 
 world, but saved Noah the eighth person, a preacher of 
 righteousness, bringing in the flood upon tlie world of 
 the ungodly ; and turning the cities of Sodom and Go- 
 morrah into ashes, condemned them with an overthrow, 
 malang them an ensample unto those, that after should 
 live ungodly ; the Lord knoweth how to deliver the 
 godly out of temptation and to reserve the unjust unto 
 the day of judgment to be punished." 
 
 These passages are to be understood literally in 
 their plain and obvious sense, because they perfectly 
 agree with the general current of scripture, and with 
 the dictates of reason on this subject. There are the 
 same reasons for God's punishing ids incorrigible ene- 
 mies in another world, as for punishing them in this ; 
 and there are the same reasons for his punishing them 
 forever, as for punishing them at all One reason why 
 God punishes men in tliis world, is because he hates 
 sin in its own nature ; and another reason is, because 
 the punishment of sin tendy to promote the good of 
 mankind in this world. I'iiese two reasons will exist 
 in their full force in another world and require 
 
i7o SERMON X. 
 
 God to punish sin there, because he hates it, and to 
 punish it forever, because the punishment of it will 
 forever display liis amiable justice and raise the holi- 
 ness and happmcss of the heavenly world to the highest 
 degree of perfection. There is every reason to be- 
 lieve, from scripture, from the nature of sin, from the 
 character of God and from his punishing sin in this 
 world, that he will punish it forever. Hence says the 
 apostle, '' If we sin wilfully, after that we have receiv- 
 ed the knowledge of the truth, there remaineth no 
 more sacrifice for sin, but a certain fearful looking for 
 of judgment and liery indignation, which shall devour 
 the adversaries." 
 
 4. If God is more disposed to punish his enemies, 
 than sinners are to punish theirs ; then all real saints 
 are willing that God should punish his enemies as 
 much and as long as they deserve to be punished.— 
 They are willing to be punished themselves and to see 
 others punished in this world, as much and as long as 
 a wise, holy c^- benevolent God sees best to punish them. 
 Samuel was w^illing to punish Agag and hew him to 
 pieces before thf' Lord, and at his command. Moses 
 and the pious Israelites w^ere willing to see God sink 
 l^haraoh and his hosts in the Red Sea ; and so were 
 the angels, who saw that tremendous punishment of 
 God's enemies ; and they have sung the song of Mo- 
 ses ever since. The people of God in our day have 
 appointed and observed days of thanksgiving for the 
 defeat and overthrow of their public enemies. And 
 even the heathens suppose, that sin deserves to be pun- 
 ished and that their gods will not suffer it to pass with 
 impunity. So they supposed, in respect to Jonah ; 
 and so they supposed, when the viper fastened on 
 Paul's hand. Every man has that in him, which tells 
 him, tliat sin deserves to be punished. And every good 
 man has that in him, whicli approves and loves the jus- 
 tice of God in pimishing sin. Every good man is holy 
 as God is holy and loves what God loves and hates 
 what (jlod hates. All the heavenly world, who are 
 liolv as God is holv, benevolent as God is benevolent 
 
SERMON X. 177 
 
 and righteous as God is righteous, cordially approve of 
 his righteousness in the punishmtrnt of the sinful and 
 impenitent spirits in prison. They say, ''Amen, 
 Alleluia," when they see the tokens of their endless 
 punishment. And it is dillicult to conceive, how any 
 can hope and expect to go to heaven and to be happy 
 there, who do not approve and love God, for punishing 
 his incorrigible enemies, whether their nearest and dear- 
 est friends shall be found among those enemies, or 
 not. 
 
 5. If God is more disposed to punish his enemies, 
 than sinners are to punish theirs ; then sinners must 
 have a new heart, in order to enter into and enjoy the 
 kingdom of heaven. They are naturally unwilling, 
 that their own enemies, or the enemies of God, should 
 be punished either in this world, or in the world to 
 come, according to their desert. Saul, who we have 
 reason to fear w^as an unholy and unrenewed man, was 
 not willing, that Agag, an enemy to him and to the 
 people of God, should be punished as he deserved and 
 as God punished him. He probably felt an indigna- 
 tion, when he saw Samuel, in obedience to the divine 
 command, hew him in pieces. And probably he nev- 
 er has approved and never will approve of either the 
 temporal or eternal punishments, which God has in- 
 flicted, or ever will inflict upon any of his sinful and ill 
 deserving creatures. This is also true of all men in a 
 state of nature, which is a state of sin. They do not 
 hate sin in themselves, or others, on its own account ; 
 and therefore cannot approve of its being punished ac- 
 cording to its desert. But they must be brought to 
 hate sin, on its account, in themselves and others and 
 to be willing, that it should be punished according to 
 its deserts, in order to go to heaven and be happy 
 there. Hence they must have a new heart and a new 
 spirit, in order to be prepared for the future and ever- 
 lasting enjoyment of God. It is as true now, as it ever 
 was, ''Except a man be born again, he cannot see the 
 kingdom of God ;" and, "without holiness, no man 
 can see the Lord." Holiness, and nothing but hoU- 
 2t5 
 
178 SERMON X. 
 
 ness hates sin, as sin, or on account of its intrinsic 
 moral evil. Supposing the pit of destruction were 
 opened to the view of any unrenewed sinner, he would 
 in his heart, take part with the miserable against God 
 and condemn him, rather than those, whom he has con- 
 demned to endless destruction. But would Samuel 
 have done so in this world ? or will he ever do so in 
 heaven ? No, by no means ; he and all holy crea- 
 tures will justify God and condemn his enemies, as he 
 condemns them. And what was and is Samuel's duty, 
 is now and always will be the duty of every sinner. 
 But no sinner will ever do this, without a new and 
 better heart than he has at present. He must make 
 him a new heart and anew spirit, or he must eternally 
 die. 
 
 6. If God is more disposed to punish his enemies^ 
 than sinners arc to punish theirs ; then sinners have no 
 ground to depend upon the patience of God. Sinners 
 are extremely apt to depend upon the patience of God, 
 supposing that he does and will wait upon them, be- 
 cause he pities them and is unwilling to punish them. 
 Agag depended upon the patience of Saul and because 
 he delayed to punish him, expected he never would pun- 
 ish him ; therefore he said to himself, ^Hhe bitterness 
 of death is past." Just so sinners feel towards God, 
 br^cause he delays to punish them, they imagine he never 
 will punish them. But their dependance upon the pa- 
 tience of God is daring presumption. God does not 
 Avait u|X)n them, because he pities them and is not dis- 
 posed to punish them ; but because he has some im- 
 portant end to answer, by waiting upon them. He 
 of((^n waits upon them, as he waited upon the Amorites, 
 t^'-t they may fill up the measure of their iniquites, 
 which he knows they will be disposed to do. '' Be- 
 c iuse sentence against an evil work is not speedily exe- 
 cuted, therefore the heart of the sons of men is fully set 
 in them to do evil." You may think, the bitterness of 
 death is past, because you are in health, or because 
 3'ou have escaped great and imminent dangers, or be- 
 cause you have been suffered to tritle on the Sabbaths 
 
SERMON X. 179 
 
 and days of humiliation, fasting and prayer, or because 
 you have been induli^ed in walking in the ways of your 
 heart and in the sight of your eyes ; but his spirit will 
 not always strive with man, nor his patience always 
 conUuue. God is angry with you every djiy. If you 
 turn not, he will whet his sword ; he hath bent his l)ow 
 and made it ready. He hath prepared for him the in- 
 struments of death ; and he will hew you in pieces.-— 
 Let not the old man say, ^'the bitterness of death is 
 past," because he has been preserved so long, for death 
 may be near. Let not the strong man say, " the bit- 
 terness of death is past,'' because he is strong; for 
 death may be near. Let not the young man say, **the 
 bitterness of death is past,"because he is young; fordeath 
 may be near. Behold, now is the accepted time, be- 
 hold, now is the day of salvation. Therefore, *'as though 
 God did beseech you by us, we pray you, in Christ's 
 stead, be ye reconciled to God." And in order to be 
 reconciled to God, you must condemn yourselves and 
 justify God in your condemnation to everlasting pun- 
 ishment. 
 
SERMON XI. 
 
 ^HS BOCTEINE OP THE THINITIT. 
 
 II. Corinthians, xiii. 14. — The gi^ace o^ the 
 Lord Jesus Christ and the love of God and the com- 
 miinion of the Holy Ghost be tvith you alL Amen. 
 
 This apostolic benediction has been more constantly 
 and universally used by Christians in tiieir public wor- 
 ship, than any other passage in the New Testament, 
 ibr nearly two thousand years. And they have u sed 
 it,not to express their belief, that there are three Gods, 
 but that there arc three distinct divine persons in the 
 one living and true God. This common practice of 
 Christians is a presumptive evidence of their common 
 belief of tlie doctrine of the sacred Trinity ; and of its 
 practical importance to promote true devotion and vital 
 piefy. Admitting this to be true, there is no occasion, 
 perhaps on which it is more proper to illustrate the 
 truth and importance of this doctrine, than on a day of 
 communion at the table of Christ, when his cordial 
 friends unite to celebrate the memorials of his death. 
 In treating upon this mysterious doctrine, in the pres- 
 ent occasional discourse, I shall not attempt to discuss 
 it fully, but only endeavor to set it in a plain, scrip- 
 tural, useful light. Accordingly, I propose agreeably 
 to the language of the text, 
 
 I. To show, that there is not merely a nominal, 
 but a personal distinction in the one living and true 
 CjJod ; And, 
 
 II. To show that Christians ought to exercise afFec- 
 tions towards (^od, corresponding to this personal dis- 
 tinction in the divine essence. 
 
SERMON XI. 181 
 
 I. I am to show, that there is nit mercl}^ a nom- 
 inal, but a personal distinction in the Ciotlhead. 
 
 Though all denominations of Cliiistians jirofess to 
 believe, that there is one only living and true (ilod, yel 
 they do not all profess to believe that he exists a Trini- 
 ty in Unity ; or, that there is something in his essenee 
 which lays a foundation for throe equally distinct and 
 divine persons. The Sabellians suppose, that God is 
 one person acting in three distinct ofTices ; and for that 
 reason is called Father, Son and Holy Ghost ; which 
 is only a nominal distinction of persons. The Arians 
 suppose that the Father, Son and Holy Ghost are 
 three distinct persons, but that the Son dei'ives his ex- 
 istence from the Father and the HolyGhost derives his 
 existence from the Father and the Son. And the So- 
 cinians, who are more appropriately called Unitarians, 
 suppose, that God exists in but one person ; and that 
 the Son is a mere man and the Moly Ghost is no person 
 at all, but a mere divine energy, or influence. Those, 
 therefore, who are called Trinitarians are the only de- 
 nomination of Christians, who profess to believe that 
 there is a real and not merely a nominal distinction in 
 the divine essence ; and that thereare three equally dis- 
 tinct and divine persons in the (iodhead, who, on ac- 
 count of the different parts they act in the work of re- 
 demption, are called Father, Son and Holy Ghost. — 
 But though these three divine persons are distinct, yet 
 they are not separate. Things may be distinct, which 
 are not separate. The soul and body of a living man 
 are distinct, but not separate. The powers and facul- 
 ties of the human mind are distinct, but not separate. 
 So the Father, Son and iioly Ghost are three distinct 
 persons in the ( ?odhead, but not separate, because they 
 are inseparably united in the divine essence. And in 
 this union of three distinct persons in the one living and 
 true God, consists the mystery of the sacred Trinity. 
 It is universally acknowledged by those, who maintain 
 this doctrine, that it is a profound •i.ystery, which can- 
 not be explained. Ei t though wr cannot explain how- 
 three distinct persor-. exist in tl e G( dhead ; yet wc 
 can state the scripiure eviderice, Ihattliere is a real per- 
 
182 SERMON XI. 
 
 s )r]al distinction in the divine e-^aence, and explain what 
 the scripture reveals concerning the agency of the Fa- 
 ther, Son and Holy Ghost in the work of redemption ; 
 which is all that is necessary and useful for us to know 
 about this great aud incomprehensible doctrine. 
 
 Now this doctrine, in the sense, which has been 
 mentioned, is implicitly, or expressly taught both in 
 the Old and New Testament. But like many other 
 important truths, it is more clearly "taught by Christ 
 and the apostles in the New Testament, than by the 
 inspired writers in the Old Testament. I shall there- 
 fore confine myself in this discourse to what we find 
 $aid in the New Testament, concerning the real person- 
 al distinction in the Godhead. Our Savior, just before 
 his ascension to heaven, came to his apostles and 
 said, *' Go ye and teach all nations, baptizing them in 
 the name of the Father and of the Son and of the Ho- 
 ly Ghost. And lo, I am with you ahvay, even unto 
 the end of the world.'' Here Christ distinguishes him- 
 self from the Father and Holy Ghost, whom he rep- 
 resents as two distinct and equally divine persons, in 
 whose names the divine ordinance of baptism is to be 
 administered to the end of time. I will now read to you 
 what the apostles either implicitly or explicitly say con- 
 cerning the personality of the Father, Son and Holy 
 Ghost, in the beginning and end of their epistles. The 
 apostle in his epistle to the Romans, begins thus :— 
 *-'• Paul, the servant of Jesus Christ, called to be an 
 apostle, separated unto the gospel of God concerning 
 his Son Jesus Christ our Lord, which was made of 
 the seed of David, according to the flesh and declared 
 to be the Son of God with power, according to the 
 spirit of holiness, by the resurrection from the dead : by 
 whom we have received grace and apostleship for obe- 
 dience to the faith among all nations for his name : 
 among whom are ye also the called of Jesus Christ, to 
 all that be at Rome, beloved of God, called to be 
 saints : Grace to you and peace from God our Father 
 and the Lord Jesus Christ." In this passage, the 
 apostle represents Christ as the Son of God and 
 
SERMON XI. 183 
 
 the son of David ; or as both a divine ol human person 
 and a distinct person from God the Fatlior And lie 
 closes his epistle in these ^vords, *' To God, only 
 %vise, be glory, throu;^h Jesus Christ, forever." Who 
 can doubt, whether he meant to distinguish the person 
 of the Father from the person of Christ ? 
 
 His salutation in his first epistle to the Corinthians 
 runs in similar language. *-'- Paul, called to be an 
 apostle of Jesus Christ, unto the church of God, 
 which is at Corinth, to them that are sanctified in 
 Christ Jesus, called to be saints ^vith all that in every 
 place call upon the name of Jesus (^hrist our I^ord. 
 Grace be unto you and peace from God our Father 
 and from the Lord Jesus Christ." Here he pliilnly ex- 
 presses the personal distinction between the Father ^ 
 the Son. And the conclusion of his epistle implies 
 the same distinction, when he says, '-'The grace of our 
 Lord Jesus Christ be with you." His second epistle 
 begins'in this form, *'Paul, an apostle of Jesus Christ, 
 by the will of God and Timothy our brother, unto the 
 church of God which is at Corinth, with all the saint'i 
 which are in all Achaia; Grace be unto you and peace 
 from God our Father and from the Lord Jesus Christ."' 
 And he closes his epistle in the words of our text : 
 *'The grace of our Lord Jesus Christ and the love of 
 God and the communion of the Holy Giiost be with 
 you all." In this short sentence, he expressly men- 
 tions each distinct person in the Trinity, by his appro- 
 priate name. 
 
 To the Galatians he writes in his usual strain.-— 
 *'Paul an apostle (not of man, but by Jesus Christ and 
 God the Father, who raised him from the dead) and^ 
 all the brethren that are with me, unto the churches of 
 Galatia, Grace be to you and peace from God the 
 Father and from our Lord Jesus Christ." In the 
 conclusion he says in the spirit of the salutation, ''Bretl- 
 ren, the grace of our Lord Jesus Chri>t be with youi 
 spirit." 
 
 He is careful to use the same phraseology in his sal- 
 utation to the Ephesians. 'l^aul, an apostle of Jesu' 
 
iSi SERMON XI. 
 
 Christ by tiio will of (I )d, to the saiats which are at 
 Ephesus and to tho taithful in (Jhrist Jesus : Grace be 
 to you, ani peace froiii God our Father and from the 
 Ijord Jesus Christ." And he concludes his letter 
 thus : ''Peace bo to the brethren &L love with faith from 
 God the Father and theLjrd Jesus Christ." The 
 lov^e of the Father is here distinguished from the love 
 of tlie L )rd Jesus Christ, which implies that they arc 
 two distinct persons. At the beginning of his epistle to 
 the Phiiippians, he says, "Grace be unto you and peace 
 from God our Father and from the Ljrd Jesus Christ." 
 Tije end of this epistle corresponds with the beginning. 
 ''Now unto Crod and our Father be glory forever. 
 The grace of our Lord Jesus Christ be with you all. 
 Amen." 
 
 The apostle begins hi, letter to the Colossians by 
 saying, " Paul, an apostle of Jesus Christ-- -to the 
 saints and faithful brethren in i'hrist, which are at 
 Colosse : Grace be unto you and peace from God our 
 Father and the L)rd Jesus Christ." He begins bis 
 first epistle to the Thessaloniaus, in the same manner, 
 ''Grace be unto you and peace from God our Father 
 and the Lord Jesus Christ." And closes it in these 
 terms, " And the very Crod of peace sanctify you 
 wholly : and 1 pray God your whole spirit and soul 
 and body be preserved blameless unto the coming of 
 our L^rd Jesus Christ. The grace of our Lord Jesus 
 be with you. x\men." He begins and ends his second 
 espistle, by saying, " Grace unto you and peace from 
 God our Father and the Lord Jesus Christ." And, 
 "the grace of our Ljrd Jesus Christ be with you all. 
 Amen." His salutation in his first epistle to Timo- 
 thy is, "Unto Timothy, my own son in the faith : 
 Grace, mercy and peace from God our Father and Je- 
 sus (Jhrist our Lord." And he addresses him in pre- 
 cisely the same style in his second epistle. "To Tim- 
 othy, my dearly beloved son. Grace, mercy and peace 
 from God the Father and Christ Jesus our Lord." 
 And he adds at the end ; "The Lord Jesus Christ be 
 with thy spirit." In writing to Titus he uses similar 
 
SERMON XI. 185 
 
 expressions in the beginning of his letter. ''To Titus 
 mine own son after tlie common faith : Grace, mercy 
 and peace from God the father and the Lord Jesus 
 Christ our Saviour." Peter in his second general 
 epistle to Christians uses the same mode of sakjta- 
 tion that Paul so uniformly did. He says, *' (jrace 
 and peace be multiplied unto you, through the knowl- 
 edge of God and of Jesus our Lord." 
 
 Thus Peter in one epistle and Paul in twelve epis- 
 tles, wrote ^0 the churches of Christ in the spirit and 
 language of the Trmity, though not in so many words. 
 They do not always mention God and Christ and the 
 Holy Ghost, the three persons in the Trinity ; but 
 they mention two persons distinctly ; and all, who al- 
 low, that there are two, will acknowledge that there 
 are three distinct persons in the Godhead. In the pas- 
 sages, that have been cited, the Father, Son and Ho- 
 ly Ghost are represented in a manner, which plainly 
 implies, that each of them possess personal properties; 
 and in a vast many other places in the New Testa- 
 ment, their personal properties are expressly mention- 
 ed. The Father is said to send the Son ; the Son is 
 said to send the Spirit. The Father speaks of the Son 
 and the Son speaks of the Faiher. And the Father 
 and the Son speak of the Holy Ghost. The Father 
 is said to act of himself; the Son is said to act of him- 
 self ; and the Holy Ghost is said to act of himself. 
 These are plain representations of the personal prop- 
 erties of the Father, Son and Holy Ghost. We 
 know, therefore, that they are three distinct persons. 
 Their personality is plainly and intelligibly revealed ; 
 though their unity is not and cannot be revealed. I 
 have dwelt the longer upon this point, because some, 
 who allow that there is a real distinction in the divine 
 nature, which lays a foundation for God to exist a 
 Trinity in Unity ; are unwilling to allow that he ex- 
 ists in the three distinct persons ; and because all, 
 that we can know, or need to know about the myste- 
 rious mode of the divine existence, is the proper per- 
 sonality of the Father, Son and i >oly Ghost and not 
 their Unity. I now proceed to sliow, 
 . 24> 
 
]SG SERMON XI. 
 
 11. That Christians onght to exercise affections 
 towards G.)d corresponding lo this personal dii>imction 
 in his pecuhar mode of existence. This seems to be 
 the import of the apostle's benediction in the text. 
 *'The grace of the Lord Jesus Christ and the love of 
 God and the communion of the Holy Ghost, be with 
 you all. Amen." We are to understand this as a 
 petition, rather than a precept. The apo tie prays that 
 the Corinthians ii)igiu enjoy the grace of Christ, the 
 love of God and the communion, or rather communi- 
 cation of the H)ly Ghost. He used tho form of a 
 petition for them in the 7th verse of the context. — • 
 "Now I pray tc (^od that ye do no evil." And his 
 benediction, in the close of his first epistle to the 
 Thessalonians, is a proper petition. "Tiie very God 
 of peace sanctify you wholly ; and I pray God your 
 whole spirit and soul and body be preserved blameless 
 until the coming of our Lord Jesus Christ." There 
 is an ellipsis in the text which our ti-anslators have sup- 
 plied with the word be ; and which they might have 
 ftupplied so as to have given it the very form of a prayer* 
 The apostle is to be understood as praying, that the 
 Corinlhians might feel and express their peculiar ob- 
 ligations to each person in the Trinity, for what he 
 had done for their salvation. And this they might 
 auvl ought to do ; because they knew, that the Father 
 was a distinct Person from the Son and the Son was a 
 distinct Person from the Father and the H)ly Ghost 
 was a distinct Person from the Father and Son ; and 
 that each of these divine Persons had done that for 
 tbem, which laid them under distinct obligations to 
 hi nself. This is a duty, which was not peculiar to the 
 Corinthians, but is common to all Christians at this 
 day. They all ought to feel and express their peculiar 
 obligations to each of the divine Persons in the God- 
 head, for what he has done to save them. 
 
 In the first place, they ought gratefully to acknolvl- 
 edge their peculiar obligations to the Father, the first 
 person in the Trinity, for his love to them in providing 
 a Savior for them. They know, that it was he, " who 
 
SERMON XI. ^ ^ 187 
 
 SO loved the world, that lie gave bis only begotten 
 Son, that whosoever believeth in hiaj, should not per- 
 ish, but have everlasting iife ;" and that '' he com- 
 meiideil his lov<; towards them, in that while they were 
 yet sinners, Christ died for them." It was the love of 
 the Father, that sent the Son and not the love of the 
 Son, that sentthe Fatlier, to die the just for the unjust. 
 Christians are indebted to the love of the Father for 
 forming the gracious design of redeeming them from 
 sin and misery and restoring them to peiibct and per- 
 petual holiness and happiness, at the infinite expence 
 of the death of his Son. This great and distinguishing 
 expression of the Father's love to them lays them un- 
 der distinct obligation to feel and express peculiar 
 gratitude to him, as the prime mover and actor in pro- 
 moting their eternal salvation. 
 
 In the second place, they ought gratefully to ac- 
 Jmowledge the astonishing grace of tlie Lord Jesus 
 Christ, the second person in the adorable Trinity, in 
 "what he has done to atone for their sins and open the 
 door of mercy for them. He entered into the cove- 
 nant of redemption with the Father and engaged to 
 perform the part of a mediator be! ween him and his re- 
 volted subjects. And in his mediatorial ol!lce, he per- 
 formed the most marvellous acts of condescension and 
 grace. He left his Father's bosom, came into the 
 %vorld, toolj: upon him hum^.n nature and the form of a 
 servant, became a niaii of sorrows and finally poured 
 out his soul unto death on the cross to make atone- 
 ment for sin. He said, "The Son of man came not to 
 be ministered unto, but to minister ; and to give his 
 life a ransom for many." It was inconsistent with the 
 justice of God to pardon sinners, without an atonement 
 for sin ; and therefore he set forth Christ lo be a pio- 
 pitiation through faith in his blood, to declare his right- 
 eousness for the remission of sins— that he might be 
 just and the justifier of him that believeth. Again we 
 are told, "tliat without shedding of blood is no remis- 
 sion." Again we read, *'In whom, we have redemp- 
 tion through his blood, the forgiveness of sins, accord- 
 
188 SERMON XI. 
 
 ing to the riches of his grace.'* It was an act of aston- 
 ishing grace in the Lord Jesus Christ, to make himself 
 a sacrifice to satisfy divine justice and open the only 
 possible way for God to exercise pardoning mercy to 
 penitent behevers. Hence says the apostle to the Co- 
 rinthians, "Ye know the grace of our Lord Jesus 
 Christ, that tiiough he was rich, yet for your sakes he 
 became poor, that ye through his poverty might be 
 rich." Christians are under the strongest and most 
 endearing obligations to feel and express the warmest 
 gratitude to Christ in particular, for what he has done 
 and suffered, in his mediatorial character, to save them 
 from the wrath to come and make them forever happy. 
 In the third place, they ought gratefully to acknowl- 
 edge their obligations to the Holy Ghost, who conde- 
 scends to perform his official w^ork, in preparing them 
 for the kingdom of glory. They were once dead in 
 trespasses and sins and under the entire dominion of a 
 carnal mind, which is enmity against God, not subject 
 to his lavv, neither indeed can be. They must have 
 pined away in their iniquities and perished forever, not- 
 withstanding the love of God in sending Christ to die 
 for them and notwithstanding the grace of Christ in 
 dying to atone for their sins, unless the Holy Ghost 
 had undertaken to enlighten their minds, av/akcn their 
 consciences and renew and sanctify their hearts and 
 make them willing, in the day of his power, to accept 
 of pardoning mercy through the atonement of Christ 
 alone. They are indebted to the Person of the Holy 
 G .ost, for all the love, repentance, faith, submission 
 an every other Christian grace, they have ever exer- 
 cised. It belongs to him as Sanctifier, to communicate 
 holiness to the hearts of those, whom the Father has 
 given to the Son. And it belongs to them, who have 
 received his gracious conmmnications, to feel and ex- 
 press peculiargratitude to him in particular. 
 
 IMPROVEMENT. 
 
 T. If there be a real distinction in the divine nature, 
 which lays a foundation for God to exist in three 
 equally divine Persons ; then we may see how 
 
SERMON XI. 189 
 
 it was morally possible for him to form and ex- 
 ecute the plan of salvation. He could not have 
 consistently saved sinners without an atonement 
 for sin ; and an atonement for sin could not have 
 been made, if there had been but one person in the 
 Godhead. If the Person of the Father had existed 
 alone, without the Son and Holy Ghost, he could not 
 have suifered and died for the sinful race of man ; and 
 by consequence, he could not have formed any scheme 
 for their redemption from that destruction, which, he 
 had threatened to the transgressors of his holy and 
 rigliteous law. Tlicre could iiave been no Savior and 
 consequently no salvation. This even the Unitarians 
 do not deny, though they say, that they do not know 
 but that God could have devised some otlier way of 
 saving sinners, or have saved them without an atone- 
 ment. But it appears from the whole current of scrip- 
 ture, that God has formed a design to save them 
 through an atonement. And since he exists a Trinity 
 in Unity, it is easy to see how he could save them in 
 this way He could, if he saw it to be best, appoint 
 his Son, the second person in his mysterious essence, 
 to become incarnate and suffer and die for those, whose 
 nature he took upon him. This was certainly possible; 
 and therefore there is no presumptive evidence against 
 the truth and divinity of the gospel, as inlidels pretend. 
 And now if we find, by exantining the gospel, that it 
 does reveal a way of salvnt^on through the joint opera- 
 rations of the Father, Sen and I'oly Ghost, we are 
 bound to believe and en.<brace it. There is nothing 
 \mreasonable or absurd, in the Father's appointing the 
 Son to give his life a ransom for many and dying the 
 just for the unjust, thai the Holy Ghost might renew 
 and sanctify them and bring them near to God. But 
 on the other hand, it is perfectly reasonable to believe, 
 that if the Father designed to save sinners, that he 
 should so love the world, as to give his only begotten 
 Son, that y»'hosoever believeth in him, should not per- 
 ish, but have everlasting life, for we can see no other 
 possible way, in which he could consistent)*^ save them. 
 Hence, 
 
190 SERMON XI. 
 
 2. We learn from what has been said, that if the 
 gospel scheme of salvation could not have been formed 
 withuut a personal distinction in the divine nature ; 
 then it cannot be understood, without understanding 
 the doctrine of the Trinity. This doctrine is the fun- 
 damental doctrine of the Gospel, in the highest sense 
 of fundamental ; for the whole gospel is founded upon 
 it, so that the denial of it ssuhverts the whole gospel. 
 Some who profess to believe the doctrine, hesitate to 
 say that it is fundamental. But we presume, that 
 whoever can fairly refute the doctrine of the Trinity, 
 can as fairly refute the truth an] divinity of the gospel 
 and prove that it is not of divine inspiration. And 
 this is confirmed by fact. Those, who rieny the doc- 
 trine of the Trinity, generally deny all the peculiar and 
 important doctrines of the Bible ; and the arguments 
 they use against the doctrine of the Trinity, are equal- 
 ly f uxible against the inspiration of the scriptures. !f 
 there be one doctrine of the gospel more fundamental 
 than another, it is the doctrine af the ever blessed 
 Trinity. Accordingly Trinitarians in general have 
 believed and maintained it to be essential to Christ- 
 ianity. 
 
 ^. If the doctrine of the Trinity has been scriptur- 
 ally and properly stated in this discourse ; then it is 
 a very intelligible doctrine, notwithstanding the myste- 
 ly contained in it. The inspired writers clearly reveal 
 the Personality of the Father, Son and Holy Ghost, 
 by describing their distinct offices and the distinct pails 
 they perform, in the work of redemption. They rep- 
 resent the Father as superior to the Son and the Son 
 as superior to the Holy Ghost in order of their opera- 
 tions ; and they represent each Person as operating 
 voluntarily and distinctly of himself and performing 
 distinct operations. Whenw^e read, that the Father 
 sends the Son, but the Son does not send the Father ; 
 that the Son sends the Holy Ghost, but the Holy 
 ( J host does not send the Son ; that the Father did 
 ]iot die, but the Son did ; and that the Holy Ghost did 
 not die, but the Son did; we cannot but conceive that 
 
SERMON XI. ]£){ 
 
 the Father, Son and Holy Ghost are distinct Persons. 
 And we have as clear an idea of these three divine 
 Persons, as of three human persons. There is no 
 mystery in the personality of the Father, Son and Ho- 
 ly Ghost, though there is a profound mastery in their 
 being one God. But this has no tendency to prevent 
 our understanding what the scripture reveals concern- 
 ing their personality. The self-existence and eternity 
 of the Deity is a mystery, but this does not prevent our 
 seeing and believing the plain evidences of his existing 
 of himself from eternity It is a mystery l:ow God cre- 
 ated all things, governs all things and tills all places at 
 one and the same time ; but this mystery does not pre- 
 vent our believing and loving these great and precious 
 truths. Ihe scriptural doctrine of the Trinity, there- 
 fore is as plain and as easy to understand, as any other 
 doctrine of the Bible. God's works of creation and 
 providence are as mysterious, as his work of redemp- 
 tion, which he has revealed in his word. We are as 
 much bound to believe what he has revealed in his word 
 as v,'hat he has revealed of himself in the works of cre- 
 ation and providence. The book of divine Revela- 
 tion is as easy to understand, as the book of nature. 
 And those, who study the Book of nature, find as many 
 difficulties and mysteries, as those who study the book 
 of divine Revelation. 
 
 4. It appears from what has been said concerning 
 the scriptural account of the sacred Trinity, that those, 
 who disbelieve and deny the doctrine, ought not to 
 be admitted into the Church, because they cannot con- 
 sistently observe the two great ordinances of the gospel, 
 Baptism and the Holy Sacrament. Baptism is to bo 
 administered in the name of three distinct Persons in 
 the Godhead, Father, Son and Holy Ghost ; and how 
 can those, who deny the divinity of the Son and the 
 personality of the Holy Ghost, come to this ordinance 
 themselves, or administer it to others in sincerity and 
 without mockery, or blasphemy ? But this was in tlie 
 days of the apostles an initiating ordinance into the 
 Church ; and they admitted none into it, before they 
 
192 SERMON XI. 
 
 submitted to baptism. And Christian churches in 
 general have continued to require all adults to be bap- 
 tized as an indispensable condition to their admission 
 into their body and to a participation of the holy sacra- 
 ment. But it is still more mconsistent to admit those, 
 who deny the Trinity, to the Lord's Supper, than to 
 baptism. For the sacrament was instituted for the 
 very purpose of gratefully acknowledging the grace, 
 the personality and divinity of the L.):d Jesus Christ. 
 But how can those, who disbeheve that he was the 
 second person in the Godhead and had only a human, or 
 angelic nature, pay public and divine homage to him in 
 the sacrament ? However amiable in their conduct, or 
 however eminent for talents and learning Unitarians 
 may be, they are not Christians and have no right to 
 be admitted into Christian churches. I know they 
 complain bitterly of being denied the Christian name 
 and debarred from Christian ordinances. But what 
 reason have they to complain, when they are sentimen- 
 tally and zealously opposed to the great doctrines and 
 sp ;cial ordinances of the gospel ? Can real Christians 
 sulfjr the sacred ordinances of the gospel to be pro- 
 faned, consistently with their love to God and their 
 solemn engagements to their divine Redeemer ? 
 
 5. There was a propriety in Christ's appointing an 
 ordinance, in which his friends may hold communion 
 with him in particular. As he was the second person 
 in the Trinity according to the economy of redemption 
 and tlie only person, who took upon him human nature 
 and suffered and died in the room of sinners : so there 
 was a peculiar propriety in his appointing an ordinance, 
 in which his friends may commemorate his death and 
 hold communion with him in particular. If there 
 were not three persons in the Godhead, or, if Christ 
 were not a distinct person from the Father and Holy 
 Ciihost, there could be no foundation for his appointing 
 an ordinance to commemorate his death and for hold- 
 ing communion with him, in distinction from the Fath- 
 er and H )ly Ghost. But the apostle tells us, that the 
 sacrament of the supper was appointed for both these 
 
SERMON XI. 193 
 
 purposes. He says, " The Lord Jesus, tiie same night 
 in which he was betrayed, took bread : and when he 
 had given thanks, he brake it and said, Take, eat ; 
 this is my body, which is broken for you : this do in 
 remembrance of me. After the same manner also he 
 took the cup, when he had supped, saying. This cup, 
 is the New Testament in my blood : this do ye, as oft 
 as ye drink it in remembrance of me. For as oft as 
 ye eat this bread and drink this cup, ye do shew forth 
 the Lord's death till he come." In another place, the 
 apostle says, '' The cup of blessing, which we bless, 
 is it not the communion of the blood of Christ ? The 
 bread, which we break, is it not the communion of the 
 body of Christ?" If Christ be a divine person, dis- 
 tinct from the Father and Holy Ghost, then there 
 is a propriety in his appointing the sacrament and 
 giving his friends a peculiar opportunity to commem- 
 orate his death and hold comnmnion with him in 
 his body and blood, in his sufferings and death. He 
 suffered and died and not the Father, nor the Holy 
 Ghost ; his grace, therefore, is to be remembered and 
 gratefully acknowledged, in distinction from the love of 
 the Father and communication of the Holy Ghost; 
 and with him his friends are to hold particular commun- 
 ion. Christ feels peculiar affection tow^ards his friends 
 for whom he died and takes peculiar pleasure in com- 
 muning with them at his table. He says, " Eat, O 
 friends; drink, yea, drink abundantly, O beloved. Be- 
 hold, I stand at the door and knock ; and if any man 
 hear my voice and open the door, I will come in to him 
 and sup with him and he with me." But who can do 
 this, who does not believe the blessed doctrine of the 
 Trinity ? and who does not feel peculiar love and 
 gratitude to the personal character and conduct of the 
 Lord Jesus Christ ? 
 25 
 
SERMON XII. 
 
 TEE SIECEBSITV OF THE ^TOXTEBSEKT. 
 
 Romans in. 26, — lliat he might be just and 
 the justijicr of him ^ which bclieveth in Jesus. 
 
 The atonement of Christ lies at the foundation of 
 the gospel, which we cannot understand, without un- 
 derstanding the nature and necessity of the atonement 
 which he made on the cross. But there are various 
 opinions maintained upon this important subject, by 
 those, who profess to believe the gospel. It becomes 
 us, therefore, to examine this subject seriously and crit- 
 ically that we may discover wherein his atonement 
 consisted and for what purpose it was made. The 
 apostle, having proved in the preceding verses, that 
 all mankind are by nature in a state of guilt and con- 
 demnation, proceeds to show how believers are forgiv- 
 en, or justified through the redemption, or atonement 
 of Christ. Speaking of himself and other believers, 
 he says, "Being justified freely by his grace through 
 the redemption that is in Christ Jesus ; whom God 
 Lath set forth to be a propitiation through faith in his 
 blood, to declare his righteousness for the remission of 
 sins— that he might be just, and the justifier of him, 
 Avhich believeth in Jesus." According to this repre- 
 sentation, it was absolutely necessary for Christ to 
 make atonement for sin by his blood on the cross, in 
 order that God might be just, in forgiving or justify- 
 ing penitent believers. Though it was not necessary, 
 that God should forgive the transgressors of liis law, 
 yet it was necessary that an atonement should be made, 
 
SERMON XII, 195 
 
 to show that he was just to himself, as well as merciful 
 to them, if he did grant them the remission of sins. 
 So that we may safely conclude, 
 
 That the atonement of Christ was n'jcessary entirely 
 on God's account. 
 
 It is proposed to show, that this was so, and why it 
 was so. 
 
 I. It is to be shown, that the atonement of Christ 
 was necessary entirely on God's account. 
 
 If the atonement of Christ were not necessary on 
 the account of sinners, then if it were necessary at all, 
 it must have been necessary on God's account. — 
 But it is easy to see, that it could not be necessary on 
 the account of sinners. When Adam had sinned and 
 involved himself and his posterity in guilt and ruin, 
 God might have destroyed him and them, as he de- 
 stroyed the fallen angels, according to the rules of strict 
 justice. By treating them in such a manner, he would 
 have done honor to his character, to his law and to his 
 government, in the eyes of all his intelligent creatures, 
 without doing the least injury to them. As sinners, 
 they deserved to suffer the penalty of the law, which 
 they had broken ; and God might have inflicted upon 
 them that eternal death, which is the proper wages of 
 sin. On the other hand, he might have saved them in 
 a sovereign manner, without doing injustice to them, 
 or to any other of his creatures. If God had chosen 
 to save all mankind without an atonement, he would 
 have treated them better than they deserved, which 
 could have been no injury to them ; nor could it have 
 been any injury to the fallen angels, to have treated 
 fallen men better than he treated them. As he treated 
 them as well as they deserved, they could have no 
 ground to complain, if he treated mankind better than 
 they deserved. There was, therefore, no necessity of 
 the atonement of Christ, on the account of sinners. If 
 no atonement had been made, God might have treated 
 them according to their deserts, or ])etter than their 
 deserts, without doing them, or any other creature the 
 least injury. When Adam ilcd from the presence of 
 
196 SERMON XII. 
 
 God in despair, it was not because he feared that his 
 Creator and Lawgiver ^ould injure him. He knew 
 that God would not injure him, it' he destroyed him and 
 much less, if he saved him. All sinners now know 
 the same. When they reflect upon their sinful, per- 
 ishing state, the J are sensible they deserve to die and 
 that eternal death is not a punii^hment greater than 
 their guilt. They see nothing on their own account, 
 why God may not exercise his justice, or his grace 
 towards them, w^ithout an atonement. They know, 
 that he would not injure them, if he should exercise 
 either his justice, or his grace tow^ards them. Conse- 
 quently, they see no need of an atonement on their own 
 account. If no atonement had been made, God might 
 have determined to destroy all the human race, or to 
 have saved all the human race, without doing any in- 
 jury to then), or to any other created beings. It hence 
 appears, thai there was no necessity of the atonement 
 of Christ, on account of sinners themselves. But the 
 apostle assures us in the text, that an atonement was 
 necessary on God's account, that he might be just and 
 the justifier of him, that believeth in Jesus. 
 
 II. 1 proceed to show why the atonement of Christ 
 was necessary on God's account, in order to render it 
 consistent with his amiable and glorious character, to 
 extend pardoning m.ercy to this fallen, guilty, perish- 
 ing world. 
 
 If we can only discover why Adam, after he had 
 eaten the forbidden fruit and incurred the penalty of 
 the divine law, despaired of pardoning mercy^ we can 
 eisily see, why an atonement for sin w^is absolutely 
 n( cessary in order to render it consistent for God to 
 exercise pardoning grace to sinners. Adam knew, 
 thii' God was perfectly good and that his perfect ^i^od- 
 ne>s would necessarily dispose him to do good, not 
 only to the innocent, but to the guilty ? Why then 
 did he despair of mercy ? The only reason was, ti:at 
 he knew that God was just as well as good ; and tl^at 
 it was mc^rally impossible, that he -'.hould exercise his 
 goodness inconsistently w'ith his justice. This banish- 
 
SERMON xu. Ifyy 
 
 cd from his mind every c;leam of hope. The more ho 
 realized the goodness of God, the more lie realized the 
 justice of God ; and the niore he realized the ju.stiec; 
 of God, the more he despaired of pardonini^ mercy. — 
 Ft r he could not see how it was possible, that he should 
 be just to himself and to his law and yet pardon his 
 transgression ; nor was there an angel in heaven could 
 see how this could be brouj2;ht about. A servant, who 
 has disobeyed a good master, is more afraid of being 
 punished, than a servant, who has disobeyed a bad j 
 master. A child, who has disobeyed a good parent, is / 
 more afraid of being punished, than a child who has 
 disobeyed a bad parent. The reason is the same in 
 both cases. The servant and the child know, that 
 goodness implies justice ; and justice is a disposition 
 to punish. Adam knew, that the perfect goodness of 
 God implied his perfect justice ; and his perfect justice 
 implied an iniiexible disposition to punish the guilty. 
 It is not probable, that Adam thought of an atonen^ent, 
 or if he did, he could not see how an atonement could 
 be made ; and therefore he utterly despaired of pardon 
 and salvation. As Adam could not see how God 
 could consistently forgive him, without an atonement, 
 so none of his posterity can see how God can consis- 
 tently forgive tl^em, without an atonement. He was 
 a true representative of all, who should be and now 
 are in his state of guilt and condemnation. As God 
 could not have been just to himself in forgiving Adam, 
 without an atonement ; so he cannot be just to hin^i- 
 self, in forgiving any of his guilty posterity, without an 
 atonement. And as God did determine to show mer- 
 cy to sinners, so ii was absolutely necessary, that 
 Christ should make an atonement for their sins. The 
 atonement of Christ was necessary enf-rely on God's 
 account. The necessity of ^ "hrist's atonen^ent, in case 
 Ofod determined to save sinners, originated entirely in 
 his immutable justice. He must be just to hinself, 
 ihv.f is, he must display his essential and amiable at- 
 tribute of retributive justice, in pardoning or justifying 
 those, who deserve to be punished. There was noth- 
 
19S SERMON XII. 
 
 ing in men that required an atoneirient and there was 
 nothing \n God that required an atonement but his jus- 
 tice. All the moral perfections of the Deity are com- 
 prised in the pure love of benevolence. God is love. 
 Bvifore the foundation of the world, there was no 
 ground ^ov considering love as branclied out into va- 
 rious &, distinct attributes. But after the creation, new 
 relaUons arose; &l inconsequence of new relations, more 
 obiigaiioii.3 were created, both on the side of the Creator 
 <J. on that of his creatures. Before created beings existed, 
 (jJod'» love was exercised wholly towards himself. But 
 after moral beings were brought into existence, it was 
 right in the nature of things, that he should exercise right 
 atlections towards them; according to their moral charac- 
 ters. Hence the goodness, the justice &l mercy of God 
 are founded in the nature of things. That is, so long 
 as God remains the Creator and men remain his crea- 
 tures, he is morally obhgedto exercise these different 
 and clistincl feelings toward them. He must be dispos- 
 i:d to do good to the innocent, to punish the guilty and 
 at the same time, to forgive them. Now, there never 
 was any difficulty in the way of God's doing good to 
 the innocent, nor in the way of his punishing the guil- 
 ty ", but there was a difficulty in sparing and forgiving 
 the wicked. God's goodness is a disposition to do 
 good to the innocent ; his justice is a disposition to 
 punish tiie guilty ; and bis mercy is a disposition to 
 pardon and save the guilty. The great difficulty, 
 therefore, in the way of man's salvation, was to recon- 
 cile God's disposition to punish with his disposition to 
 forgive, or in otiier vvords, to reconcile his justice with 
 his mercy. This was a difficulty in the divine charac- 
 ter and a still greater difficulty in the divine govern- 
 ment. For God had revealed his justice in his moral 
 government. He had given law to man ; and in that 
 law had clearly exhibited his justice. In the penalty 
 of the law he had declared, that the transgressor had 
 deserved eternal punishment ; that he had a right 
 to inflict eternal punishment ; tliat he had power 
 to inflict eternal punishment ; and that he had a dispo- 
 
 m 
 
SERMON XII. 199^ 
 
 sition to inflict eternal punishment. There was a clear 
 and full exhibition of retributive justice, in the first law 
 given to man. " In the day thou eatest thereof ihou 
 shall surely die." This law, clothed with all the au- 
 thority of God, man violated &l exposed himself to the 
 awful penalty. And in consequence of his single 
 act of disobedience, his posterity became involved in 
 the ame state of wretchedness and guilt. What now 
 could be done ? It is easy to see, that justice mi^ht 
 be done, without the least difficulty, for this had been 
 done in a similar case The fallen angels had been 
 doomed to hopeless ruin, for their first otfence. But 
 how could pardoning grace be displayed ? This none 
 of the intelligent creation could tell. The angels of 
 light could not tell ; for they had seen those, who kept 
 not their first estate, excluded from heaven and the 
 door of mercy forever shut against them. Man could 
 not tell. He knew the sentence of death was passed 
 upon him, which might be justly and immediately exe- 
 cuted. How then could grace be displayed consist- 
 ently with justice ? This question God alone was able 
 to solve. Fie knew that he could be just to himself, if 
 his justice were displayed^ by the suiferings of a prop- 
 er substitute in the room of sinners, lie knew that the 
 sufferings of a substitute, in the room of sinners, v.ould 
 both display his justice and support the honor of his 
 law and government. And as he saw that such a sub- 
 stitute was necessary, he appointed Christ to take the 
 place of sinners and to suffer and die the just for the 
 unjust. Christ was the Son of his love, the second 
 person in the sacred Trinity and equal to himself in ev- 
 ery divine perfection. He was the only substitute to 
 be found in the universe, who w^^s competent to the 
 great work of making a complete atonement for sin.— 
 Him therefore the Father set forth to be a propitia- 
 tion, to declare his righteousness for the remission of 
 sins. And though he was once in the form of God and 
 thought it no robbery to be equal with God; yet he 
 made himself of no reputation and took upon him the 
 form of a servant and was made in the likeness of 
 
200 SERMON XII. 
 
 men ; and being found in fas^.hion as a man, he humbled 
 himself and became obedient unto death, even the death 
 of vhe cross, thtit lie mig it taste death for every man. 
 For it became him, for whom are all things and by 
 ^vhom are ail things, in bringing many sons unto glory, 
 to make the captain of their salvation perfect through 
 sufferings. It was indispensably necessary that 
 Christ should sdffcr, whcm he took the phjce of sinners 
 to make atonement for their sins. For sutlering is the 
 penalty, which God threatens to inliict upon" trans- 
 gressors of his law, to dispiay his vindictive justice. 
 kt was only by causing Christ to suffer in the room of 
 sinners, that God could display his vindictive justice to- 
 w^ards them. Accordingly we read, " It pleased the 
 L#ordto bruise him and to put him to gnef, when he 
 made his soul an offering for sin ; that he was wounded 
 for our transgressions and bruised for our iniquities, 
 and the chastisement of our peace was upon him." — 
 By inflicting such sufferings upon Christ, when he 
 took the place of a substitute in the room of sinners, 
 God as clearly displayed his hatred of sin and his in- 
 flexible disposition to punish it, as if he had made all 
 mankind personally miserable forever. It is agreeable 
 to the common opinion and practice of mankind, in 
 war, to hold prisoners as hostages, so that in case the 
 enemy vif)late the law of arms, hj abusing or putting 
 to death the captives they have taken, they may justly 
 retaliate, by treating the hostages as the abused cap- 
 tives were treated. So general Washington proposed 
 to act, when a British otFicer, contrary to the law of 
 nations, killed Capt. Muddy, an American officer, 
 after he had surrendered. He determined to put Capt. 
 Asgill, a British officer, whom he had in his hands, to 
 death in the room of the man, who killed Capt. Hud- 
 dy. And had he actually done this, he wouM have^ 
 displayed his just displeasure against the murderer and 
 all who justified and protected him. Or in other words, 
 he w^ould have done justice to himself, by making it ap- 
 pear, that he meant to maintain the dignity of his char- 
 acter as a commander in chief and to support his au- 
 
SERMON Xll. 201 
 
 thority in punishing all, who should dare to violate the 
 law of arms. He would not, indeed, have done distri- 
 butive justice to the murderer, nor have prevented his 
 being put to death, if he could have been found and ap- 
 prehended. Just so, God, by subjeciing the Son of 
 liis love to dcat!i, in the room of sinners, could display 
 bis immutable disposition to punish sin, in the most 
 striking and awful manner. Accordingly, when Curist 
 actually took the place of sinners and poured out his 
 soul unto death on the cross, his sufferings in their 
 room as clearly displayed the vindictive justice of (xod 
 to angels and men and the whole intelligent creation, 
 as if he had made them all personally misera;)le for- 
 ever. By subjecting Christ to sufTering:-i and death on 
 the cross, God has done justice to himself and made a 
 complete atonement for sin. He, not Christ, made 
 the atonement. He bruised hmi and put him to grief ; 
 his sword pierced his heart and shed his blood on the 
 cross. So the prophet predicted. ''Awake, O sword, 
 against my shepherd and against the man that is my 
 fellow, saith the Lord of hosts ; smite the shepherd 
 and the sheep shall be scattered." This prediction 
 Christ applied to himself just after he had instituted a 
 standing memorial of his death and just before his suf- 
 ferings began in the garden. "Then saith Jesus unto 
 his disciples, A II ye shall be offended because of me this 
 night : for it is written, I will smite the shepherd and 
 the sheep of the flock shall be scattered abroad."--- 
 Christ knew, that it was absolutely necessary, that th» 
 Father should put him to death, in order to display his 
 justice in the forgiveness or remission of sins. And it 
 was on this ground solely, that he cordially submitted 
 to die on the cross. This he expressly declared before 
 he suffered, "Now is my soul troubled : nnd what shall 
 I say? Father, save me from thisbour: but for this 
 cause came I unto this hour. Father, glorify thy 
 name." It was the Father, that marie atonement for 
 sin, by putting Christ to death on the cross, by bis 
 own hand. By making his own Son a >ubstitu<»> for 
 sinners and putting him to death in their room, he de- 
 26 
 
202 SERMON XII. 
 
 claredhis righteousness to the whole universe, so that 
 he can now be just and the justhler of him, which be- 
 licveth in Jesus. This was the great and important 
 end to be answered by an atonement. And in order 
 to answer this end, Christ's atonement was absolutely 
 necessary. 
 
 IMPROVEMENT. 
 
 1. If the atonement of Christ was necessary en- 
 tirely on God's account, that he might be just in exer- 
 cising pardoning mercy to penitent and believing sin- 
 ners ; then it was universal and sufficient for the par- 
 don and salvation of the non-elect, as well as lor the 
 pardon and salvation of the elect. Some believe and 
 maintain the doctnne of a limited atonement. They 
 suppose, that Christ died to make atonement for the 
 elect, exclusively of the non-elect. This opinion ap- 
 pears to be founded on a wrong notion of the nature 
 and design of the atonement. It was designed to main- 
 tain and display the justice of God in the remission of 
 sins. And if it has rendered it consistent v^'ith the jus- 
 tice of God to exercise pardoning mercy to one sinner, 
 it has rendered it equally consistent with his justice to 
 exercise pardoning mercy to all sinners. The atone- 
 ment of Christ has the same favorable aspect upon the 
 non elect, as upon the elect. It opens as wide a door 
 of mercy to the one, as to the other. It removes all 
 natural obstacles out of the way of the salvation of 
 cither, because it renders it consistent with the justice 
 of God, to pardon and save a part, or the whole of 
 mankind, according to his sovereign pleasure and eter- 
 nal purpose. The atonement of Christ has laid God 
 under no obligation to save one of mankind, but left him 
 at full liberty to save a pnrt, or the whole human race. 
 it is generally allowed, that God does in the gospel of- 
 fer salvation to all ; but how can he consistently oiFer 
 salvation to all, if Christ has not made atonement for 
 all? If Christ has not made atonement for the non- 
 q]vcX ; it is no more consistent for God to offer salva- 
 tion to the non-elect, than to offer salvation to the fal- 
 
SERMON XII. 203 
 
 len angels, for wliom all will allow he has made no 
 atonement. Besides, the scripture not only represents 
 God as inviting all men to accept of pardon and salva- 
 tion, through the hlood of Christ ; but represents hinj, 
 as threatening to punish all eternally, who refuse to 
 accept the offers of pardon in Christ's name. This 
 looks perfectly inconsistent with tiie retributive justice 
 of God, unless tlie atonement be universal. What can 
 be more unjust, than to punish sinners for not accepting 
 a salvation, which was never provided for them. And 
 it never v^vlS provided for them, if Ciirist did not, by 
 his sufferings and death, make atonement for them. 
 But Christ commands his ministers to say to all, with- 
 out exception, ''He thatbelieveth and is baptised shall 
 be saved ; but he that believethnot shall be damned." 
 This, as well as many other passages of scripture, 
 clearly proves that the atonement of Christ is not lim- 
 ited, but extends to all the children of men. "God so 
 loved the world, that he gave his only begotten Son, 
 that whosoever beheveth in him, should not perish, 
 but have everlasting life." And the apostle John 
 says, "He is the propitiation for our sins ; and not for 
 ours only, but also for the sins of the whole world." 
 
 2. If the atonement of Christ was necessary entire- 
 ly on God's account, to satisfy his justice towards 
 himself, in exercising pardoning mercy to the guilty ; 
 then it did not satisfy justice towards sinners themselves. 
 Justice, as it respects them, stands in full force against 
 them. Nothing, which Christ did or suffered, altered 
 their characters, obligations, or deserts. His obedi- 
 ence did not free them from their obligation to obey the 
 divine law, nor did his sufferings free them from their 
 desert of suffering the penalty of the divine law. Both 
 the precept and penalty of the divine law is founded in 
 the nature of things; and Christ did not come to destroy 
 these, nor could he destroy them, by obedience or suf- 
 ferings. The atonement, which Christ has made, has left 
 sinners in the same state that tlioy were in before. Its 
 whole efficacy respects God's character. It has com- 
 pletely satisfied his ju5ticc, in cxcrci:ing mercy to all 
 
204i SERMON XII. 
 
 penitent, believing sinners. This is what the Assena- 
 bly of Divines evidentJy mean in reply to the question, 
 '^' 'ow does Christ exercise the oliice of a priest ?" 
 They answer, " By his once offering up himself a sac- 
 rifice, to satisfy divine justice." This was all that he 
 meant to do, or could do, or that needed to be done, in 
 order to make a complete atonement for sin. But 
 many suppose, that Christ, by his ohedience and death 
 did a great deal more for sinners, than for God. They 
 suppose, that he suffered in the room of the elect and 
 bore the penalty of the law in their stead, so that he 
 paid the full debt of suffering, which they owed to God. 
 And on this account, they suppose, God cannot in jus- 
 tice, punish them for any of their past, present, or fu- 
 ture sins. They likewise suppose, that Christ obeyed 
 the law perfectly in their room and by his perfect obe- 
 dience paid the full debt of obedience, which they ow- 
 ed to God ; so that they are no longer bound to obey 
 the precepts, nor exposed to suffer the penalty of the 
 law. Hence they suppose, that there are no terms or 
 conditions of salvation to be performed, in order to par- 
 don and justification. Christ has done all in their 
 stead and they have nothing to do, but to believe that 
 he has done all and they are completely safe. This is 
 true Antinomianism, which is beheved and propagated 
 at this day by various Sectarians. But all these no- 
 tions are groundless and absurd, if the atonement was 
 necessary entirely on (jod's account and not on the ac- 
 count of sinners ; and if all that Christ did and suffer- 
 ed, he did and suffered, to render it consistent with the 
 justice of God to forgive and save penitent believers. 
 3. If the atoncmpnt of Christ was necessary entire- 
 ly on God's account, that he might be just and the justi- 
 fier of him that believeth ; then he did not merit any 
 thing at the hand of God for himself, or for mankind. 
 There is no phrase more common and familiar than 
 that of the merits of Christ ; but it is generally misun- 
 derstood and misapplied. Though Christ suffered the 
 just for the unjust ; though he made his soul an offer- 
 ing for sin ; and though he suffered most excruciating 
 
SEUMON XI r, 205 
 
 pains in the garden and on the cross, yet ho did not 
 lay God under the h^.ast obligation, in point of ju^stice, 
 to pardon and save a single sinner. Us sulT(;rinirs 
 could not lay God under any obligation to do any thing 
 for him and much less for any of the human race. God 
 is above being bound by any being in the universe ; 
 and he cannot bind himself any otljer wise, thon by a 
 free, voluntary, gratuitous promise. Though Cod 
 promises to pardon every true believer, yet he promises 
 to do it as an act of grace and not as an act of justice. 
 For the atonement of Christ did not lay him under the 
 least obligation, in point of justice, to pardon even fiue 
 penitents. Accordingly, the apostle says, " believers 
 are justified freely by his grace, through the redemp- 
 tion that is in Jesus Christ." And as Christ did not 
 merit pardon for believers, by his sufferings, so he did 
 not merit a reward for them, by his obedience It is 
 true, God has promised to reward him for his obedience 
 unto death, but his promise is a promise of grace and 
 not of justice. So he has promised to reward every 
 man for the least good he does, even for giving a cup 
 of cold water in sincerity. But though he ])romises to 
 reward all good men according to their works, or for 
 their works, yet his promise to them is a promise of 
 grace, not of justice and without the least legard to 
 Christ's obedience as the ground of it. The truth is, 
 Christ never merited any thing at the hand of God, for 
 himself, or for sinners, by his obedience and sufferings. 
 By obeying and suffering in the room of sinner^, he 
 only rendered it consistent for God, to renew or not to 
 renew, to pardon or not to pardon, to reward or not 
 to reward sinners ; but did not lay him under the least 
 obligation, in point of justice, to do either of these 
 things for them. There was no merit in Christ's obe- 
 dience and sufferings ; and there is no propriety in 
 using the term, merits of Christ. The use of this phra- 
 seology has led multitudes into gross and dangerous 
 errors, in respect to faith in Christ, justification through 
 his atonement and the future rewards of the righteous. 
 It is of great importance, therefore, to form clear and 
 
30G SERMON XII. 
 
 just ideas of Christ's atonement, in order to avoid those 
 errors. 
 
 4. If the sole design of Christ's atonement was to 
 satisfy the justice of God towards himself, then he ex- 
 ercises the same free grace in pardoning sinners through 
 the atonement, as if no atonement had been made. It 
 has been considered as a great difficulty to reconcile 
 free pardon with full satisfaction to divine justice. — 
 The difficulty has arisen from a supposition, that the 
 atonement of Christ was designed to pay the debt of 
 sufferings, which sinners owed to God. If this were 
 the design of the atonement, it would he difficult to 
 see tiie grace of God in pardoning sinners on that ac- 
 count. For there is no grace in forgiving a debtor, 
 after his debt is paid, whether by himself, or by 
 another. But sin is not a debt and canziot be paid by 
 suffering. Christ's suffering in the room of sinners 
 did not alter the nature of their sin, nor take away 
 their just deserts of punishment. There is the same 
 grace of God in forgiving them through the atonement, 
 as if no atonement was made. This the apostle as- 
 serts. He says, God justifies, that is, pardons be- 
 lievers freely by his grace through the redemption that 
 is in Jesus Christ. The atonement of Christ rendered 
 it just for God to exercise his grace in pardoning be- 
 lievers, though it did not remove their guilt and ill de- 
 sert in the least degree. None will deny that it was 
 grace in God to send Christ into the world to make 
 atonement for sin, or that it was grace in Christ to 
 come into the world and suffer and die to make atone- 
 ment for sin ; and it is certain that the atonement he 
 made did not lay God under obligation, in point of jus- 
 tice, to pardon sinners on account of his atonement ; 
 it therefore plainly follows, that God exercises as real 
 grace in pardoning sinners through the atonement of 
 Christ, as in sending him to make atonement. Free 
 pardon, therefore, is perfectly consistent with free 
 grace. 
 
 5. If the atonement of Christ was necessary entirely 
 on God's account ; then it is absurd to suppose, that 
 
SERMON XII. 201 
 
 it was merely expedient. Tho Socininns deny that 
 Christ died a vicarious sacrifice to make any atone- 
 ment for sin. They say, i'lat Clod is bound to for:;iv(i 
 sinners upon the ground of repentance only ; and that 
 he does actually forgive them on that f^round. l>ut 
 there are many Trinitarians, wlio believe that Christ 
 did make atonement for sin, who yet suppose that his 
 atonement was not absolutely necessary, but only ex- 
 pedient. They suppose, that (jJod mi^;5ht have pardon- 
 ed and saved sinners without any atonement, if he had 
 pleased ; and that he pleased to pardon and save sin- 
 ners through an atonement, merely because it was the 
 most expedient or best way of saving them, but not 
 because it was the only possible way. It is granted, 
 that there was no more necessity of God's saving sin- 
 ners at all, than there was of giving them existence ; 
 and certainly there was no necessity of giving them ex- 
 istence. For his own pleasure they are and were cre- 
 ated. But after he had given them existence and they 
 had become sinners, it was morally impossible, that he 
 should pardon and save them without an atonement. 
 It did not depend upon liis mere pleasure, whether he 
 should save them, with, or without an atonement. On 
 supposition, he determined to save them, an atonement 
 was as necessary, ^s his own immutable justice. There 
 was no other possible way of saving them. And so 
 Christ himself supposed ; for he said to God in the 
 prospect of his sufTerings, " If it be possible, let this 
 cup pass from me." There is no reason to think, that 
 God would have subjected the Son of his love to all 
 the pains and reproaches of the cross, to make atone- 
 ment for sin, if he could have forgiven it, without such 
 an infinitely costly atonement. It is easy to sec, that 
 if the atonementof Christ was founded on the immuta- 
 ble justice of God, it was as necessary as his immutable 
 justice. 
 
 6. If the atonement of Chi'ist was necessary entire- 
 ly on God's account, then we may safely conclude, 
 that it consisted in his sutll^rings, and not in his obe- 
 dience. His obedience had no tendency to display di- 
 
20^ SERMON XII. 
 
 vine justice, whica was the only end to be answered 
 by his atonement. His obedience was necessary on 
 his account, to qualify him for making atonement for 
 the disobedient j but his sufferings were necessary on 
 God's account, to display his justice. Accordingly 
 ^ye jfind all the predictions and types of Christ, under 
 the Old Testament, represent him as a suffering Sav- 
 ior. And in the New Testament, he is represented as 
 making atonement, by his blood, by his sufferings and 
 by his death. It was by his once offering up himself 
 a sacrifice to divine justice, that he made a complete 
 atonement for sin. 
 
 7. It appears from the nature of Christ's atone- 
 ment, that God can consistently pardon any penitent, 
 believing sinners on that account. By putting Christ 
 to death on the cross, by his own hand, he has declar- 
 ed his righteousness to the whole universe in the remis- 
 sion of sins. He can novs^ be just and be the justilier 
 of every one that believeth. He can now as consist- 
 ently pardon one penitent sinner as another ; and he 
 is as willing to pardon one penitent as another. Ho 
 now commands all men every where to repent and 
 assures them, that, if they do repent and believe, they 
 shall be saved, through the redemption that is in 
 Christ. When the eyes of sinners are opened to see 
 the native corruption of their liearts and the sinfulness 
 of their lives, they are ready to think and say, that 
 they are too guilty and ill-deserving to find mercy in the 
 sight of God. But such views and feelings are total- 
 ly groundless and sinful. God invites and requires all 
 sinners, without distinction, to accept of pardoning 
 mercy. He is as ready to shew mercy to the Gentile, 
 as to the Jew ; to the greatest as to the smallest sin- 
 ner • to the oldest as to the youngest sinner, upon the 
 terms of the gospel. Paul, though the chief of sinners, 
 found mercy. Christ says, "he came not to call the 
 righteous, but sinners to repentance." And again he 
 says, "All, that the Father hath given me, shall 
 come to me ; and whosoever cometh to me, I will in 
 no wise cast out." But, 
 
SERMON XII* 209 
 
 8. None can come to Christ and accept of pardon- 
 ing mercy on account of his atonement, without ac- 
 cepting the punishment of their iniquities. The great 
 design of the atonement was, to show that CJod would 
 be just in inflicting eternal punishment upon tlie trans- 
 gressors of his holy and righteous law. Sinners can 
 see no beauty or excellence in the character and con- 
 duct of Christ in condemning sin in the llesh, by his 
 suffering and death on the cross, until they have learn- 
 ed of the Father their just desert of the penalty of 
 Jiis law and cordially approve of it. Then they 
 will see, that there is no other possible way of obtain- 
 ing pardoning mercy, than through the atonement of 
 Christ. They will see, that they must completely re- 
 nounce all self- dependance and self righteousness and 
 rely alone upon the atonement of Christ as the ground 
 of pardon and acceptance in the sight of God. Though 
 Paul once thought, that in respect to obedience to the 
 law, he was blameless and stood high m the divine fa- 
 vour ; yet as soon as he became acquainted with the 
 justice, spirituality and extent of its precepts and penal- 
 ty, all the hopes he had built upon the law died and 
 feft him in despair. So that he was constrained to say, 
 *' What things were gain to me, those I counted loss 
 for Christ." Christ told sinners, that " the whole need 
 not a physician, but they that are sick." No other 
 foundation of pardon can any man lay, than that God 
 has laid in the atonement of < 'hrist. Sinners must 
 trust in him alone for forgiveness, for it is only for the 
 sake of Christ, that God can forgive iniquity, trans- 
 gression and sin and save the guilty from the wrath to 
 come. But God is now ready to forgive all who feel 
 the spirit and speak the language of the publican ; 
 ^* God bo merciful to me, a sinner." 
 27 
 
SERMON xin. 
 
 T'ebrews, X. 9 '--He taketh aioay the first, 
 that he may establish the second. 
 
 The apor-tle wrote this epistle for the particular ben- 
 efit of the believing Jews. They had been educated 
 under the Mosaic dispensation. They firmly believed 
 the divine mission of Moses. They said, "We know 
 that God spake unto Moses." They considered tiie 
 Old Testament as given by divine inspiration and 
 ck)thed with divine authority. They found a difficul- 
 ty, therefore, in recoiieiling the law wilh the gospel, or 
 the Mosaic dispeii-aiion with the Christian, which 
 seemed to be inconsistent with each other. The diffi- 
 culty, however, did not arise from any real inconsis- 
 tency between the law and the gospel ; but from their 
 ignorance of the nature, design and meaning of the 
 law. They did not know, that their lavvs were in their 
 own nature temporary, that their rights and ceremonies 
 were altogether typical and that the whole Mosaic dis- 
 pensation was designed to prepare the way for the com- 
 in?.: of Christ and the universal spread of the gospel. 
 Had they understood these 1hinii!;s, they would have 
 found no difficulty in reconciling the doctrines, pre- 
 Cf pis and institutions of the christian dispens^.-tion with 
 those of the Mosaic, u .J^^r which they had lived and 
 by which they had been bound. To clear up Ihese- 
 poii.ts the apostle v^ rote this epistle, which is a plain 
 con>mentary upon the laws of Israel and very instruc- 
 tive to both 3cy>'- ^nd Gentiles. To acc'''?:plish this 
 purpose, his method is easy and natural. He begins 
 
SERMON XIII. 211 
 
 A^itli illustrating tlie divine nature and the divine author- 
 ity of Christ, by which ie was sup'jrior lo Moses a ud 
 all tho prophets. He says, *' God who at sumi'-y 
 times and divers manners, spake in time past unto tuc 
 fathers by the prophets, hath in these last days spoken 
 unto us by his Son, w^honi he hath appointed heir of all 
 things, by whom also he made the worlds." From the 
 divinity of Christ ol his supremacy above all the proph- 
 ets, he justly infers, that ihe Jews oui^ht to re2!;'"'d his 
 •oomm and s rather thai, th-; commands of Moses. ''VV here- 
 fore, holy brethren, partakers of ihe heavenly calling,con- 
 sider the apostle aud high priest of our profession Christ 
 Jesus ; wdio was iaifliful to him who apj/ointpd him, 
 as also Moses w^as faithful in all his houje. For this 
 man was counted worthy of more glory than Moses, 
 inasmuch as he who hath builded the house hath more 
 honor than the house. Moses was verily, faithful in 
 all his house as a servant, but Christ as a Son over his 
 own house." After this, the apostle proceeds to ex- 
 plain the rites and ceremonies of tl^c law and show^s 
 that they were altogether typical of Chru-t and the gos- 
 pel. "For the law having a shadow of good thijDi;s to 
 come and not the very image of the things, can never 
 with these sacrifices which ihey offered year, by year 
 continually make the comers thereunto perfect." He 
 now expressly asserts, that Christ was authorized by 
 the Father, to set aside the Mosaic dispensation and 
 establish his own. '^Wherefore when he comcth into 
 the world, he saith, sacrifice and ofH-ring thou wouldst 
 not, but a body hast thou prepared me : in burnt-of- 
 ferings and sacrifices for sin thou hast had no plea- u re. 
 Then said 1, Lo, I come, (in the volume of the b^)ok 
 it is written of me,) to do Ihy will, O God. Alnve, 
 when he said, sacrifice and offering and burnt-offerings 
 and offerings for sin thou wouldst not, neither h- 'st 
 thou pleasure therein, which were offered by the lavv. 
 Then said he, Lo, I come to do thy will, O God. 
 He taketh away (he first, that he may establish the 
 second," Though there had been a patriarch.il dis 
 pcnsation, yet tlie Mosaic dispensation was the first 
 
$12 SERMON XIH. 
 
 and the christian dispensation the second, in respect to 
 the Jews. Tlie apostle, therefore, means to assert in 
 the text, that Christ did take away the Mosaic dispen- 
 sation and establish his own. The first ceased as soon 
 as the second was instituted by Christ. This then is 
 the truth, which is now to be considered, 
 
 That the Mosaic dispensation ceased, when the 
 gospel dispensation commenced. I shall, 
 
 I. Show that the Mosaic dispensation was abrogat- 
 ed by the gospel ; 
 
 II. Show how the Mosaic dispensation was abro- 
 gated by the gospel ; And, 
 
 HI. Point out those things under the Mosaic dis- 
 pensation, which were abrogated by the gospel. 
 
 I. 1 am to show, that the Mosaic dispensation was 
 abrogated by the gospel. This will appear if we con- 
 sider, 
 
 1. That Mosaic dispensation was of such a nature, 
 that it might be abrogated. It was altogether a posi- 
 tive institution. It was founded on mutable and not im- 
 mutable reasons. Moral laws are founded on the na- 
 ture of things, or on certain relations between God and 
 his rational creatures, which are permanent and im- 
 mutable. But all positive laws and institutions are 
 founded on mutable relations and circumstances ; 
 and, of course, are as mutable as the relations and cir- 
 cumstances upon which they are founded. For about 
 two thousand years after the apostacy of the human 
 race, there was no occasion for the Mosaic dispensa- 
 tion. But when God saw it necessary to select one 
 nation from the rest of mankind, then he saw it neces- 
 sary to institute the Mosaic dispensation. Hence it 
 is evident, that that dispensation might be abrogated 
 Or set aside, when it was no longer necessary to pre- 
 serve one nation distinct from all the other nations of 
 the earth. And when Christ appeared in the fiesb, 
 the time was come, in which God had designed to 
 break down the legal distinction between the Jews and 
 the Gentiles and to send the glad tidings of salvation 
 to all nations, without distinction. Accordingly, he 
 
SERMON xin, 21*3 
 
 then saw the same reasons for abroornting, that lie firfst 
 saw, for ihe instilutmj^ of tlie Mosaic dispensation. — 
 It is to be supposed, therefore, tliat he could abrogate 
 that dispeusal ion wMcl) had answcnd the ends of 
 its institution and establiisl! another. So that tlie very 
 nature ixnu design of tiie Mosaic dispensation afford a 
 strong presumptive evidence, that it was actually set 
 aside, when the gospel dispensation commenced. 
 
 2, It was predicted, that the Mosaic dispensation 
 should be abrogated, by another and more perfect dis- 
 pensation under the gospel. God foretold this by the 
 prophet Jeremiah. '' Behold, the days come, saith 
 the Lord, that I will make a new covenant with the 
 house of Israel and witli the house of Judah : not ac- 
 cording to the covenant that I made with their fathers 
 in the day that I took them by the hand to bring them 
 out of the land of Egypt " The same thing is fore- 
 told by the prophet Isaiah. *' And it shall come to 
 pass when ye be multiplird and increased in the land, 
 in those days, saith the Lord, they shall say no more. 
 The ark of the covenant of the Lord : neither shall 
 they remember it ; neither shall it come to mind, nei- 
 tlier shall they visit it ; neither shall it be done any 
 more." The saine abrogation of the Mosaic dispen- 
 sation is predicted by all those pas'^ages in Isaiah, Jer- 
 emiah, Micah and Malachi, which foretell the calling 
 <)f the Gentiles into the Church of God. But there 
 are one or two predictions of this import, which de- 
 serve to be cited in this connection. Daniel, speaking 
 of the Messiah, says, *' And after threescore and ten 
 weeks shall Messiah be cut off, but not for him- 
 self ; and the people of the prince that shall come, shall 
 destroy the city and the sanctuary ; and the end 
 thereof shall be with a flood and unto the end of the 
 war desolation^ are determined. And he shall confuni 
 the covenant with many for one week ; and in the 
 midst of the week he shall cause the sacrifice and ob- 
 lation to cease." This is a plain prediction of the en- 
 tire end ofthe 31osaic dispensation, in the day of Christ. 
 And it is still further to be observed, that even Moses 
 
ili SERMON Xni. 
 
 himself foretold, that his own dispensation should give 
 place to another, instituted by a superior Lawgiver. — 
 These are his words. '* And the Lord said unto hie, 
 I will raise them up a prophet from among their 
 brethren, like unto thee ; and 1 will put my words in- 
 to his mouth and he shall speak unto them all that I 
 shall command him. And whosoever will not hearken 
 unto my words which he shall speak in my name, I 
 ^vill require it of him," This groat Prophet was no 
 other than Christ, who was to come and reveal his 
 Father, and fulfil his pleasure in setting up his king- 
 dom among all nations. It appears from these pre- 
 dictions, that it was God's original design and reveal- 
 ed will, that the law should give way to the gospel, and 
 that when the christian dispensation commenced the 
 Mosaic should cease. And this I may observe, 
 
 3. The apostles assure us, did actually take place, 
 at the death of Christ. Here the Epistles to the Ro- 
 mans, the Galatians, Ephesiansand Hebrews might, 
 -were there time, be pertinently quoted. But I shall 
 select a few plain passages only. The text expres ly 
 asserts, that Christ has abrogated the whole Mosaic 
 dispensation, '' lie taketh away the first, that he may 
 establish the second." If we now turn to the third 
 chapter of the second of Corinthians, we shall there 
 find the apostle expressly declaring that the Mosaic dis- 
 pensation is wholly done away. '* But if the ministra- 
 tion of death, written and engraven in stones, was glori- 
 ous so that the children of Israel could not steadfastly 
 behold the face of Moses for the glory^^of his counte- 
 nance, which glcry was to be done away ; how shall 
 not the ministration of the spirit be rather glorious ? 
 For if the ministration of condemnation be glory, much 
 more doth the ministration of righteousness exceed in 
 glory. For even that wliich was made glorious, had 
 no glory in this respect, by reason of the glory that 
 cxceileth. For if that which is done away was glori- 
 ous, much more that which remaineth is glorious."— 
 The same apostle, speaking to the Ephesians, who were 
 Cj'entiles, says, " But n *\v in Christ Jesus, ye, who 
 
SE^RMON XIII. 215. 
 
 Sometime were afar o{T, are made nigh by the bloo*! of 
 Christ. For he is our peace, who liath niaile botli one 
 and hath broken down the middle wall ofj)urtition be- 
 tween us, having abolished in bis llesh the enmity, 
 even the law of commandments, contained in ordinan- 
 ces, for to make in himself of twain one new man, so 
 making peace ;. and that he might reconcile both unto 
 God in one body, by the cross." The law of command- 
 ments, here mentioned, undoubtedly means the Mosa- 
 ic rites and ceremonies, all which the apostle says 
 Christ has abolished, or completely abrogated. The 
 next thing is, 
 
 II. To show how the M )3aic dispensation was ab- 
 rogated or set aside by the gospel. 
 
 There are two ways in which human legislators ab- 
 rogate their own laws. One way is, to pass them for 
 a limited time and when that time is expired, they cease 
 of course. And another way is, to pass new particu- 
 lar acts to repeal them. But we do not find that the 
 M)saic dispensation was abrogated, in either of these 
 ways. There was no certain period specified in the 
 Mosaic laws, how long they should continue in force ; 
 nor did Christ authoritatively declare, that the legal 
 dispensation should.be no longer binding. But there 
 were two ways, by which he took away the first and 
 established the second dispensation. 
 
 1. By completely fulfilling the legal dispensation, 
 which was designed to be typical of him, as 31ediator. 
 The temple^ the priests and their sacred services, the 
 sacrifices, the oblations, the purifications and almost all 
 tilings under the law, were types and figures of Christ;, 
 and all these he fulfilled, by his incarnation, obedience 
 and sufferings. When he first began his ministry, he^ 
 told the people, that he came to answer the design ot* 
 the legal dispensation. ''Think not that I am come to 
 destroy the law, or the prophets : I am not come to 
 detroy, but to fulfil." And when John declined bap- 
 tizing bin), he urged the necessity of his baptism, in 
 order to fulfil the law of purification. '^Then cometh 
 Jesus from Galilee to Jordan unto John, to bobnptiz- 
 
SERMON xirr. 
 
 edofhim. But John forbade him, saying, I hate 
 need to be baptized of thae and comest thou to me f 
 And Jesus answering, said unto him, suffer it to be so 
 now : for thus it becometh us to fulfd all righteous- 
 ness." He pursued this course of conduct through 
 his whole life, until he drank tlie last drop of the bitter 
 cup of suffering. So that he could say, before \m ex- 
 pired on the cross, "It isfinif-Jied." So far as the 
 legal dispensation either bound him, or typified him, 
 he completely fulfilled it. And when it was perfectly 
 fulfilled in the great antitype, it no longer had any 
 meaning, force, or obligation, A human law becomes 
 null and void, when there is no occasion for it. Thus 
 a law against destroying certain animals necessarily 
 dies, when those animals become extinct. All the 
 laws, rites and ceremonies of the Mosaic dispensation, 
 which were typical of Christ before his incarnation, en- 
 tirely ceased, when he actually appeared, suffered and 
 died on the cross. This was signified by the rending 
 of the veil in the temple at his crucifixion. Just so 
 far as the law had a shadow of good things to come, it 
 was entirely abrogated, by the incarnation, life and 
 death of Christ. 
 
 2. Christ set aside the legal dispensation, by appoi:- 1- 
 ing new ordinances, which superseded it. Human 
 legislators often pass new acts and declare them to be 
 binding, any law or laws to the contrary notwithstand- 
 ing. And such new acts entirely supersede or abro- 
 gate any old ones, of a contrary nature, or import.— 
 So Christ made a nuaiber of new laws or institutions, 
 by virtue of his own divine author; ry, which virtually 
 superseded or set aside the laws and institutions of the 
 Mosaic dispensation. He instituted baptism in the 
 room of circumcision and the sacramental supper in the 
 room of the passover. He instituted one order of min- 
 isters, in the room of the high priest, the priests and 
 the Levites. He instituted Congregational Churches 
 in the room of one National Church. He committed 
 all Ecclesiastical Authority to the members of a Con- 
 gregational Church, instead of confining it to the ofiTi- 
 
SERMON XIII. 211 
 
 cers of a church. And he commanded the gospel to 
 be preached to all nations, instead of conHning it as 
 before, to one nation only. Thus, by his new in->iiLu- 
 tions, he put an end to all the religious institutions, 
 rites and ceremonies of the Mosaic dispensation ; 
 ■which was to all intents and purposes breaking down the 
 wall of partition between Jews and Gentiles ; or tak- 
 ing away the first and estabhshing the second di:3pim- 
 sation. As soon as eitlier Jews or Gentiles became 
 behevers of the gospel, they were no longer obliged lo 
 regard a single article of the Mosaic dispensa- 
 tion ; but were bound to give up all its types and shad- 
 ows for the substance. Accordingly, the apostles ex- 
 horts the Galatians to renounce the legal dispensation 
 entirely, that they may enjoy the liberty and benefits 
 of the gospel dispensation. *' Stand fast, therefore, 
 in the liberty wherewith Christ has made you free and 
 be not entangled again with the yoke of bondage. Be- 
 hold, I. Paul say unto you, That if ye be circumcised, 
 Christ shall profit you nothing. For 1 testify again to 
 every man that is circumcised, that he is a debtor to do 
 the whole law. Christ is become of none effect unto 
 you, whosoever of you are justified by the law ; ye are 
 fallen from grace. '^ Thus it appears, that v'hrist did 
 absolutely take way the first or Mosaic dispensation 
 by establishing the second, or Christian dispensation. 
 It only remains to inquire, 
 
 III. What things under the law were abrogated 
 by the gospel. There is room for this inquiry, beca .1 >e 
 the Mosaic laws were not individually and particularly 
 repealed, by any thing that Christ did, or said. They 
 were only virtually abolished ; which proved an occa- 
 sion of a diversity of opinions on the subject, in the 
 days of the apostles and indeed ever since. It is uni- 
 versally allowed by Christians, that some part of the 
 legal dispensation is abrogated, but still many imagine, 
 that some part of it continues to be binding. And in 
 order to determine this point, it may be be proper to 
 enter into particulars and observe, 
 
 1. That all those things, which were merely typical 
 f>f Christ, are undoubtedly abrogated. After Christ 
 28 
 
21S SERMON XIII. 
 
 came, all the types and ligures respecting the promised 
 Messiah, became totally insignificant and unmeaning. 
 To observe them after that period would be vu'tually 
 to disbelieve and deny, that Christ has come in the 
 flesh and performed the work of redemption. It is ut- 
 terly inconsistent with the belief of the gospel to main- 
 tian the typical part of the Mosaic dispensation is still 
 binding upon Christians. 
 
 2. All things of an ecclesiastical nature under the 
 law are abrogated under the gospel. By instituting 
 Congregational Churches, Christ entirely dissolved the 
 National Church of the Jews. And when that 
 Church was dissolved, all the laws, rules, regulations 
 and forms of proceeding in that Church, became totally 
 null and void. Christians are not holden to observe 
 any of the ecclesiastical laws of xyloses, because Christ 
 has completely estabhshed all the rules and orders to 
 be observed in the government of the churches, which 
 he has instituted. The laws and the modes of execut- 
 ing the laws in the Christian Church, are not to be 
 ibund in the Old Testament, but only in the New. 
 
 3- All things of a political nature in the Jewish 
 Church were abrogated by the gospsl. Though the 
 political laws of Moses were distinct from his ecclesias- 
 tical laws ; yet they were inseparably connected to- 
 gether ; because the Jewish Church took in all the 
 Jewish Nation. When, therefore, their church was 
 dissolved, their political laws and constitutions were 
 dissolved with it. There was an indissoluble union be- 
 tween Moses and Aaron, or between the civil and relig- 
 ious government of Israel. It vras a Theocracy, or 
 a government instituted by God and administered by 
 those, whom he appointed. And he united the civil 
 and religious rulers in the administration of govern- 
 ment. The dissolution of their religious government 
 was necessarily the dissolution of their civil govern- 
 ment. But when the Christian dispensation com- 
 menced, the Jewish theocracy was entirely superseded 
 and dissolved. 
 
 4. All tilings, which were designed to separate the 
 Jews from other nations, were abrogated by Christ. 
 
SERMON XIII, i>|9 
 
 Many of their civil laws and religious riles and cere- 
 monies were intended and calculated to form a wall 
 of separation between them &. alltlKi hoathen nations. 
 But when Christ came and introduced his new <!isprii- 
 sation, he entirely removed ail the barriers, which the 
 laws of Moses had set up, to separate the Jcv/s from 
 the Gentiles ; and required them to lay aside their 
 mutual prejudices and to maintain a cordial union and 
 commuiiion in all the doctrines, ordinances and duties 
 of the gospel. Accordingly, Christ commanded his 
 apostles and through them all tiieir successors in the 
 ministry, to go into ail the world and preach the gospel 
 to every creature, without the least regard to the form- 
 er distinction between Jews and Gentiles. And eflor 
 this command, no believer of the gospel had a right 
 to observe any Jewish law, rite, or ceremony, wiiich 
 had a tendency to obstruct a free and universal inter- 
 course among all nations, in respect to the liberties and 
 privileges of the Christian religion. No Jewish or 
 Gentile believers could observe any of the ivlosaic laws 
 which were designed to separate the seed of Abra- 
 ham from any other nations, without beiiig guil- 
 ty of disobedience to Christ and coup.teracting his 
 design of sending the gospel to all tiie world. I 
 may add, 
 
 5. That the gospel abrogated every precept of a 
 positive nature, \vhich was peculiar to the Mosaic dis- 
 pensation. Tliere were some moral precepts under 
 the law, which ^vere of perpetual obligation. All 
 laws founded in the nature of things have a moi-al ob- 
 ligation, whicli cannot be dissolved. Tlie moral pre- 
 cepts, which were given under the patriarchal dispen- 
 sation, were binding under the Mosaic dispensation 
 and are still binding; under the Cliristian dispensation. 
 Some precepts of Moses were founded in (he nature 
 of things ; and all such commands still retain tlieirfnil 
 force and moral obligation, in respect to both Jews 
 and Gentiles. The divine law ug;iinst murder, for 
 instance, was of a moral natuie and equally bin'rmg 
 in the davs of Noah, in the davs cf Moses and in these 
 
220 SlERMON xiir. 
 
 days. But all the laws of Moses, which were of a 
 positive nature and were peculiar to his dispensation, 
 are abolished and done away, by the gospel, Christ* 
 ians are not bound by any law peculiar to the Jews. 
 For Christ hath taken away the first and established 
 the second dispensation. 
 
 IMPROVEMENT. 
 
 1. If the Mosaic dispensation ceased, when the gos- 
 pel dispensation commenced, then the apostles had a 
 riglit to disregard and to teach others to disregard all 
 th Mosaic rites and ceremonies. They sometimes 
 regarded &. sometimes totally disregarded the peculiari- 
 ties of the legal dispensation. Paul, in one instance, 
 purified himself according to the ceremonial law ; and, 
 in another instance, he circumcised a Gentile convert. 
 B;t in his public instructions, ^'he taught the Jews, 
 who v/ere among the Gentiles, to forsake Moses, say- 
 ing, That they ought not circumcise their children, 
 neither to walk after the customs." He severely re- 
 pr"v>->d the Galatians for observing the law and holding 
 th ms Ives bound by it. And he says, he blamed Pe- 
 ter .or conforming to the customs and manners of the 
 Jews "But when Peter was come to Antioch, I 
 with -itood him to the face, because he was to be blam- 
 ed : For before that certain came from James he 
 did eat with the Gentiles, but when they were come, 
 he withdrew and separated him<^elf, fearing them, who 
 Avere of the circumcision. And the other Jews dis- 
 sembled likewise with him, insomuch that Barnabas 
 also was carried away with their dissimulation. But 
 vvh^n I saw that they walked not uprightly according 
 to the truth of the gospel, I said unto Peter before 
 them all, If thou being a Jew, livest after the manner 
 of t!ie Gentiles and not as do the J mvs, why compeliest 
 thou the Gentiles to live as do th^ Jews ?" Now, if 
 what has been -^aid be true, that the gospel has super- 
 ce led the law, it is easy to see that the rites and cere- 
 monies of the law were perfectly indiflfcTent things af- 
 ter the gospel dispensation commenced ; and viewed in 
 
SERMON XIII. 22\ 
 
 that light, might be rcgcirded, or disregarded, by less 
 informed believers. But it* any regarded lliim as still 
 binding with divine authority, they disobeyed Christ ; 
 and set him aside as Lawgiver in his ovNn kinjrdom. 
 Tiiough the apostles knew, that all the rites, ceremo- 
 nies and institutions of the law were entirely su])er- 
 ceded and abolitdied by the g(Kspel ; yet they found it 
 difificult tc bringniany of their Jewish and some of their 
 Gentile converts, to renounce rites and ceremonies, 
 which had long been considered as sacred and impor- 
 tant. 1 hey thei-efore treated this subject with pecu- 
 liar tenderness. Paul says to Christians, '^H"m ihat 
 is weak in the faith receive ye, but not to doubtful dispu- 
 tations. For one belicveth that he may eat all things: 
 another, who is weak, eateth herbs. Let not him 
 that eateth despise him that eateth not; and let not him 
 that eateth not, judge him that eateth : for God hath 
 received him. One Uian esteemeth one day above 
 another : another esteemeth every day alike. Let 
 every man be fuily persuaded in his own mind. He 
 that regardeth the day, regardeth it unto the Lid : 
 and he that regardeth not the day, to the Lord hi .• ' th 
 not regard it. He, that eateth ; eateth tu the L -rd, 
 for he giveth God thanks : and he that eateth not, to 
 the Lord he eateth not and giveth God thanks." It 
 is here supposed, that weak Christians might conscien- 
 tiously observe a holy day, or neglect to observe it ; 
 and observe, or neglect to observe, any other Mosaic 
 precept, or prohibition. The apostles taug. ht their con- 
 verts, that the Mosaic dispensation was abrogated by 
 the gospel and ceased to bind them., whether they were 
 Jews, or Gentiles ; but at the same time left them to 
 act according to the dictates of their own judgn.t nt and 
 conscience and according to the particular circumstan- 
 ces in which they were placed. For they knew, that 
 when their converts became fully acquainted with the 
 gospel, they would clearly see, that it had superceded 
 the law and that they were no longer bound by it. 
 
 2 Ii^the view of this subject, we may clmrly 
 discover the absurdity of Dr. Tmdal's reason- 
 
222 SERMON XIII. 
 
 ings, who maintains that Christianity is as old 
 as the creation. This deistical writer opposes 
 ail divine revelation on the principle, that men 
 are capable of knowing what is right and wrong in 
 the nature of things ; and consequently all divine 
 laws are unnecessary to teach them their duty. He 
 says all moral laws are needless, because these are 
 founded in the nature of things ; and, therefore, the 
 mere light of nature is sufficient to discover them. — 
 As to positive laws, he says, they are either useless, 
 or absurd. For if ihey require what the moral laws 
 require, they are useless ; or if they require any thing 
 different from v/hat the moral laws require, they are un- 
 just, unreasonable and absurd. On this ground^ be 
 attempts to show the absurdity of both the Old and 
 New Testament, which, he says, are not only repug- 
 nant to the laws of nature, but contradictory to each 
 other. It is granted, that right and vvTong are found- 
 ed in the nature of things ; and that mankind are ca- 
 pable of discovering, in some cases, v»hat they ought 
 and what tiiey ought not to do, by the bare light of na- 
 ture. But were they ever so well disposed to discov- 
 er their duty by the light of nature ; yet this dim 
 light would, in a thousand cases, leave them in total 
 darkness. The light of nature, therefore, does by no 
 means supercede the necessity of a divine Revela- 
 tion ; which is designed not only to point out duty to 
 men, but to increase and impress upon their minds 
 their moral obligation to do it. Though the light of 
 nature teaches men, that they ought not to murder one 
 another ; yet it was not unnecessary for God to say 
 to Noah, ** Whoso sheddeth man's blood, by man 
 shall his blood be shed ; for in the image of God made 
 he n)an." Or to say to every man in the sixth 
 command, " Thou shalt not kill." Though this 
 precept is founded in the nature of things and binds 
 all men, whether Jews or Gentiles, to obey it ; yet 
 it is much more criminiil for a Jew or Chiistian to 
 commit murder, than for a heathen, vv'ho does not 
 know that God has forbidden it, by his infinite author- 
 
SERMON XIII. 223 
 
 ity. And this holds true, in respect to all moral com- 
 mands iu both the Old and New Teslamtru, ^viiich 
 God has sanctioiied by his own supreme authority.— 
 The moral law, in all cases, is more binding than the 
 law of nature, because it I)as the sanction of divine au- 
 tliority, which the simple law of nature has not. Tin- 
 dal's objection, therefore, against the moral laws in 
 the Bible, is entirely groundless. They do not con- 
 tradict, but confirm all the laws of nature, which need 
 a divine sanction. And as God has a supreme right to 
 make moral laws, which are founded m the nature of 
 things ; so he has the same right to make positive laws, 
 Avhicli are founded in the relation of things. The na- 
 ture of things is immutable ; but the relation of things 
 is mutable. And as the moral law^s of God are found- 
 ed in the natui'e of things, so they are immutable ; 
 but as the positive law^s of God are founded in the re- 
 lation of things, so they are mutable and may be abro- 
 gated or set aside, when the relation of things require 
 it. This w^as the case in respect to the positive, cer- 
 emonial laws under the Mosaic dispensation. These 
 were all positive precepts, whiclt God had the same 
 right to abolish, abrogate or set aside, as to make.— 
 As he made them in consistency with the moral law, 
 so he has abrogated or set them aside, in consistency 
 with the moral law. 
 
 The laws of the Old Testament do not contradict 
 any law of nature : and the laws of the New Testa- 
 ment do not contradict any of the laws of the Old Tes- 
 tament, nor ariy of the laws of nature. Tindal and 
 all other deistical wu'iters have employed much learning 
 and no less art, to make it appear, that the Old and 
 New Testament contradict each other and prove each 
 other to be groundless, absurd and inconsistent. But 
 they have always laboured in vain and have often been 
 fairly refuted. Though the Christian dispensation does 
 supercede the Mosaic ; yet it does not contradict that 
 dispensation, but completely fuliils and confirms it. 
 Hence, 
 
224f SERMON XII i. 
 
 3. If the Christian dispensation has superceded th^ 
 Mjsaic, in th^ iiiaaaer chat has been represented ; then 
 tiiere appears a.i -jatire harmony between the Old Tes- 
 tamant and the New. ''T.iq law was given by Mo- 
 ses, but .'^race and truth catne by Jesus • hrist." The 
 law v)r M )5es was desij;neJ to prepare the way for the 
 gospel. All the rices, ceremonies and nistitutions un- 
 der the Mosaic dispensation, were appoiiited for the 
 particular >urj)se of preparing tae way for the chris- 
 tian dispensaiioii ; and ihey co.apietely answered their 
 original issii^n. There is the sane connection be- 
 tween I he lav and the gospel, or between the Mosaic 
 and Christian dispensation, as ;here is between means 
 and end , wo ch is not only a necessary, but visible 
 connection. We can see how the Mosaic law prefig- 
 ured Christ and how ne completely fulfilled it, by his 
 birth, life, suiTerings and death. Tne connection be- 
 tween the Oia and New Testament is as plain and vis- 
 ible, as the c.)nnection between any other cause and 
 effect. None bui G )d was capable of forming such 
 a system of means, which should continue to operate, 
 thrnigh the iong period of two thousand years, before 
 they brought aboui the great and glorious event of the 
 crucifixion of Christ and the gospel dispensation. The 
 connection between the types of Christ and his char- 
 acter and conduct, cannot, with the least probability, 
 be ascribed to mere chance and accident. There is 
 not a stronger argument in favor of the truth and di- 
 vinity of both the Old and New Testament, than 
 their visible connection with each other, as cause and 
 effect. 
 
 4 It appears from what has been said, that the ev- 
 idence of the truth and divinity of the Christian dispen- 
 sation is constantly increasing, by means of the Mosaic 
 dispensation. The more critically and impartially 
 that dispensation is examined, the more clearly it will 
 appear to have been typical of Christ and the gospel. 
 The Jews acknowledge, that God spake unto Moses 
 and inspired him to write the five books of Genesis, 
 ExoduSj Leviticus, Numbers, and Deuteronomy. 
 
SERMON xin, 225 
 
 These books tliey liavu always r^:i;aHed an^I road, as 
 clothfid with divifie aulhority. An I these b )()ks e )n- 
 tain all the moral, civil und cerenionial laws, which were 
 tj^pes of Christ, and which they have always appheJ to 
 tiieir expected Messiah. Though they now deny, 
 that the person, character, conduct and sullV-rings ot* 
 Ciirist answered to those types ; yet the tyj)es and 
 chaiacter and conduct of i^irist still remain ree-M-r! 'd 
 in the Old and New Testament ; and we have as - 'd 
 a right and opportunity, to compare the type h 
 the great antitype, as the J ws have had and still 
 have. And what if some of them did not believe, and 
 do not yet believe ? shall their unl)elief make the faitli 
 of God without effect ? It is only fir us to look into 
 the Old Testament and read it, without the veil of 
 prejudice and we may clearly discern the exact corres- 
 pondence between the types and the glorious persons 
 typified. The Old Testament, at this day, is too little 
 read and studied by Christians. It is full of instruction 
 and contains the most infallible evidence of the truth 
 and divine inspiration of the New Testament. Who 
 can read the various sacrifices, oblations, purifications 
 and ceremonies under the law and not perceive them 
 to be types and shadows of good things to come ? Or 
 who can read the fifty third cliapter of Isaiah and not 
 perceive a plain prediction of the sufferings and death of 
 Christ ? It is very difficult to prove the inspiration 
 of the Old Testament without the New and the ins[)i- 
 ration of the New^ Testament without the Old. But 
 by reading them both and comparing them together, it 
 is easy to see, that they visibly bear the signature of 
 their divine Author. If the inspiration of the Old 
 Testament be allowed, the inspiration of the New can- 
 not be denied ; and if the inspiration of the \ew Tes- 
 tament be allowed, the inspiration of the Old cannot 
 be denied. Tlie more both the Old and New Testa- 
 ment have been read, studied and explained, ever since 
 the commencement of the gospel di-^pmsation, the more 
 clearly and fully has the divine authority of both been 
 confirmed. 
 
 . 29 
 
2S6 SERMON XIII. 
 
 5. If the Christian dispensation has entirely super- 
 ceded the Mosaic, then there is no propriety, at this 
 day, in reasoning irom the Mosaic dispensation H) the 
 Ch^Js>tian This mode of reasoning has been the 
 ' source of innuuierable errors in opinion and practice, 
 14 ow iiiuny have been led to conclude, that the doctrine 
 of passive obedience and non-resistance lo civil author- 
 ity is true and ought to be believed and practise.., by 
 Chiistians uncier ihc gospel ; because this doctrine 
 vvas taught and beheved under the law ? How many 
 have argued in favor of a hneal succession of gospel 
 ministers from the apostles to this (iay ; because there 
 was a lineal succession of the priesthood under the law? 
 How many have argued in favur of three orders in the 
 go Del ministry ; because there were three orders in 
 the ministry under the law : namely, Levites, Priests 
 an;' high Priest ? How many have argued in favor of 
 an ecclesiastical Hierarciiy in the Christian Church ; 
 bee-uise there was such an inerarchy in the Jewish 
 Church, who had the supreme government of it ? How 
 rar.v'y have argued in favor of dedicating new meeting- 
 hrvt: es, because Solomon's temple was dedicated ? 
 How many have argued in favor of minister's officiating 
 in sacerdotal robes, after the manner of the Jewish 
 prie<;ts ? Papists, Protestants, Episcopalians, Dissen- 
 ter and Congregationalisis have been disposed, more 
 or less, to reason in this manner from the Mosaic to 
 the Christian dispensation ; but all such reasoning is 
 vitui and inconclusive, under the gospel dispensation. 
 The Jews were taught passive obedience and non-re- 
 &i4ance to their civil rulers, because they lived under 
 a Tneocrdcy or government of ^Jod, who appointed 
 ti eir eivil rulers and gave them their civil authority. 
 But the highest, as well as the lowest civil rulers, un- 
 der the gospel dispensation, derive all their authority 
 froni their fellow men and not from God ; and there- 
 for, those, who gave them authority, may take it away 
 aad lefuse to obey them, when they make laws wliich 
 a: ' unjust, unscriptur.;!, oppressive and tyrannical. 
 There was a hneal succession in the priesthood under 
 
SERMON XIII. 227 
 
 the law. No man could be a high Priest, unless he 
 could prove that he lineally descended from ihe laiiiily 
 of Aaron ; and no man could be a Priest, or Lcvitc 
 officially, unless he could prove, that he lineally de- 
 scended from the tribe of Levi. You remember that 
 after the Jews returned from the Babylonish captivity, 
 numbers were set aside iroin their priesthood, because 
 they could not prove, from an authentic register, their 
 lineal succession in the priest's office. But under the 
 gospel, the ministerial office is not confined to a person 
 of any particular family, or particular nation ; and 
 therefore the Papists and Episcopalians aie grossly 
 erroneous in maintaining, that no man has a rigiu to 
 officiate as a minister of thf gospel, unles, he can 
 prove that he has been o^ iiiocd by one, who ^^as or- 
 dained by another, in a lineal succersion from the apos- 
 tles. Under the law, the high Priest was the su- 
 preme officer in the Church of God, but we find no such 
 officer appointed in the r'hurch of God under the gos- 
 pel. The Pope, therefore, is extremely arrogant and 
 presumptuous, in claiming to be the supreme Head of 
 the Christian Church, without any divine ^ippoiiit' lent, 
 as though he were successor to the high Priest in the 
 Jewish Church. The Episcopalians seem to imagine 
 that there must be three distinct officers in the Chujch 
 uiii'fTthe gospel, because there were tl-ree diiitinct 
 officers in the Church under the law, who man- 
 aged all ecclesiastical affairs, independently )f all ti^c 
 private members of the Church. Just so, the Ejiis- 
 copahans have their Bishops, Priests and Deacons, 
 who claim and exercise all ecclesiastical power, 
 totally independent of the brotherhood. These 
 Bi.hops also claim authority to decree all rites, 
 fornQS, or modes of public worship. And it was 
 the exercise of this arbitrary power, that brought 
 about the separation between the Dissenters and 
 Episcopalians ; and that constrained our forefathers 
 to flee from their native country, to this then land 
 of barbarians. Such great and fatal errors, both 
 
!^'2S SERMON XIII. 
 
 in Cliurch and State, have flowed and continue 
 to flow, from the absurd and fallacious mode of rea- 
 soning from the Mosaic dispensation, which has been 
 completely abrogated by the gospel dispensation. 
 If Christians would only sec and avoid this palpable 
 absurdity, it would prepare the way for the removal 
 of Popery, Episcopalianism, Presbyterianism and all 
 tyranny in I hurcli and State. 
 
 6. If the Christian dispensation has completely 
 superceded and abolished the Mosaic ; then it is a great 
 favour to live under the Christian dispensation. This 
 has unfolded the great mysteries, which lay hid under 
 the dark dispensation of the law. Many of tlie truths of 
 the gospel were covered and obscured by the various 
 rites, ceremonies and typical sacrifices under the legal 
 dispensation ; they were mere shadows and not the 
 substance of the great truths and good things to be 
 made manifest by the gospel. The Jews had but 
 a very imperOct knowledge of their own dispensation ; 
 they did not look through the design of those rites and 
 ceremonies and sacrifices, which they daily and yearly 
 observed and which prefigured the atonement of Christ 
 au'i the great doctrines, which were connected with it. 
 But since the dayspring from on high hath visited 
 us, and Clirist has come and taken away the legal, and 
 esiabJished the gospel dispensation, the great mys^teries, 
 which hiy hid for ages, have been clearly unfolded ; 
 and we can read the Old Testament, with an open 
 and unv(Mled face, which casts a flood of light upon 
 the new Testament. If the Jews were highly fiivour- 
 ed and distinguished from the heathens, by having the 
 Oracles of Clod contained in the law; then we are 
 m-jch more distinguished from both Jews and Gentiles, 
 by having the Oracles of God contained in the gospel, 
 put into our hands. It deeply concerns all real Chris- 
 tians to prize and in' prove the precious privileges of 
 the gospel, by which they may grow in grace and in 
 tij( knowledge of our Lord and Savior Jesus Christ. 
 Those, who live under the gospel, have vastly greater 
 
SERMON XIII. 229 
 
 advantages an^3 hoiwr tne^n- rifi^aininij; tlic lvnowl(;d'>-e 
 of Govi, ot'Cfirist and of Jill Ihc mvisiljlo thimrs of 
 the iiiVrsible world, than those had, who lived und« r llie 
 dark dispensation oi^ the law. And common (^'hrist- 
 ians may now know much more about Christ, heaven 
 and helJ, than even the prophets and most eminent 
 saints knew, before the <^ospel day. For these distin- 
 guishing privileges, Christians ou^ht to he thankful ; 
 and if they are thankful, they will faithfully improve 
 them to the glory of God and to their own spiritUcil 
 and eternal benefit. There were bur a very few Jevw^ 
 th(^t could attpnd the temple service every Sabbath.^ 
 But Christians Ijaveno such length (o go lo behold the 
 beauty of the L >rd in liis sanclunry. 
 
 7. It appears from what has been said, that siii; rs 
 are much more criminal for rejecting the gospel ren- 
 der the (^hristian dispensation, than those were, who 
 rejected it under the Mosaic dispensation. TIk^ gos- 
 pel was preached to Abraham, Isaac and Jacob, and 
 to all the Jews under the law ; but it was wra[)t up 
 in a multitude of mysterious ceremonies, which it was 
 difficult to explain and understand ; and those who re- 
 jected it, generally rejected it, through much igno- 
 rance. But those, who live under the li^ht of the 
 gospel, have no ground to plead ignorance. Hence 
 Christ told the unbelievers in his day, '* Ye have both 
 seen and hated both me and my father." The apos- 
 tle represented unbelief under the gospel as far more 
 criminal, than under the law. The apostle demands, 
 "If the word spoken by angels was steadfast and 
 every transgression and <i robedicncc received a just 
 recompence of reward ; how shall we escape, if wc 
 neglect so great salvation, which at the first began to 
 be spoken by the Lord and was confirmed unto u.s by 
 them that heard him ?" And he solemnly declares, 
 *' If we sin wilfully after vve have received the knowl- 
 edge of the tri'ih, there ren)aineth no more sacrifice for 
 sins, but a certain fearlul lor)king for of judgment and 
 iiery indignation, whicli shall devour the adversaries. 
 
fSO 
 
 SJBllMOK XIH. 
 
 He tiiat despised Moses's law, died without mercy ; of 
 how much sorer punishment, suppose ye, shall he 
 be thought worthy, who hath trodden under foot 
 the Son of God and hath counted the blood of the 
 covenant, wherewith he was sanctified, an unholy 
 thing and hath done despite to the spirit of grace ?" 
 
SERMON XIV. 
 
 DISZZTTERIiSTXlD BEITSVOIiSKOB. 
 
 Luke, x. 36. — Which now of these thne, 
 ihinkest thou, was neighbour unto hinij tkatfell 
 among the thieves 7 
 
 Common sense is not that sense, which mankind 
 commonly exercise ; but that sense, which they all 
 possess and would always exercise, were it not for tiie 
 depravity of their hearts. They are all capable of 
 knowing the difference between right and wrong, in 
 their own conduct and in the conduct of others ; nor 
 would they ever differ in judgment on any moral sub- 
 ject, could they only be made to view it in a true 
 and clear light. For this reason, our Savior frequent- 
 ly appealed to the common sense of his hearers in his 
 private and public discourses. And to do this, in the 
 best manner, he generally spake parables, or put 
 cases, in which they could not perceive themselves in- 
 terested. By such a mode of instruction, he gained 
 direct access to their consciences ; and, in spite of 
 their hearts, made them judge righteous judgment. — 
 We find a remarkable instance of this kind in the 
 parable, to which our text refers. A certain lawyer 
 came to Christ under the pretext of seeking instruct- 
 ion, but really with a view of trying him as a casuist. 
 He said, '' Master, what shall I do to inherit eternal 
 life ?" Our Savior first referred him to the divme 
 law, which required him to love God supremely And 
 his neighbour as himself; ''but he, wilhng to justify 
 hiinself, said unto Jesus, and who is my neighbor V' 
 Instead of directly answering this captious que«?tion, 
 
2:j2 sermon XIV. 
 
 Christ spake the foUawinj^ parable, which was a direct 
 appeal to his own conscience, and could not fail to 
 make him see and teel the truth. ''And Jesus an- 
 swering, said, A certain man went down from Jerusa- 
 lem to Jericho and fell among thieves, who stripped hina 
 of his raiment and wounded him and departed, leaving 
 him hair dead. And by chance there came down a 
 certain priest that way ; and when he saw him, he 
 passed by on the other side. And likewise a Levite, 
 when he was at the place, came and looked on him 
 and passed by on the other side. But a certain Sa- 
 maritan, as he journeyed, ca-ne where he was ; and 
 when he saw him, he had compassion on him and 
 went to him, and bound up his wounds, pouring in oil 
 and mne and set him on his own beast and brought him 
 to an inn and took car.? of him. And on the morrow, 
 when he departed, he took out two pence, and gave 
 them to the host ; and said unto him, whatsoever thou 
 spenvieit more, wlicn I come again, I vvill pay thee.— 
 W tick nom of fhess thr:'',, thiaksst tkou, was neigh- 
 hour unto him that fdl amoa^ the thieves ? And 
 he said, H^i tiiat shewed mercy on him. Then said 
 Je^us unto him, G ) and do thou likewise." This par- 
 able might be viewed in various lights and afford in- 
 struction on various subjects ; but the words of our 
 text naturally lead us to consider the two following 
 things ; 
 
 I. How diff3rently these three men treated a poor 
 object of distress ; 
 
 1 1 To what it was awing, that they treated him sa 
 differently. 
 
 I. L'3t us consider how differently these three men 
 treated the poor creature, that was robbed and wound- 
 ed. This man was travelling from Jerusalem to Jeri- 
 cho ; but the three men wdio found him in his wretch- 
 ed situation, were travelling in a contrary direction ; 
 and probably going to Jerusalem, where men ought 
 to wors'iip. And it seems they were travelling sepa- 
 rately and each came to the object of distress alone ; so 
 that each had a fair opportunity of acting according to 
 
SERMON XIV. 233 
 
 his own feelings, without iiie least foreii^n influ' nee. 
 The wounded man was half dead and incapabi'^ ji' ery- 
 ing forrehef. The Priest, the Levitc, and tlie Sama: it n 
 had nothing to consult but their own feelings and each 
 acted exactly as he feit. The Priest came first and 
 just saw the poor, miserable, perishing object, but nev- 
 er so much as went to him, lest his eye should affect 
 his heart and awaken his conscience to do his duty.— 
 The Levite, who came next, was more uuhuman and 
 cruel. When he came to the place, he went and look- 
 ed on the wretched object and saw his wounds and 
 heard his groans ; but after all passed on the other side 
 and left him to perish, without atfjrding him (he least 
 assistance. In contrast with the Priest and Levite, 
 how diiferently does the Samaritan appear ? When 
 he came and saw the same miserable object, he had 
 compassion on him and went to him and bound up his 
 wounds, pouring in wine and oil ; and set him on his 
 own beast and brought him to an inn and took care of 
 him and staid till next day with him, and hired the 
 master of the house to supply his wants and prom- 
 ised to repay him for all future necessary expences at 
 his return. So differently did these three men conduct, 
 under the same circumstances, towards the same object 
 of charity. This naturally leads us to inquire, 
 
 II. To what it was owing, that these three men 
 treated their unfortunate fellow man so differently. — 
 They were all at liberty and under no external com- 
 pulsion, or restraint. They miaiht all, if they had 
 pleased, passed by the poor creature and left him to 
 die of his wounds, or the Priest and Levite might have 
 acted the part of the Samaritan. Each of them had a 
 fair opportunity of doing a noble and benevolent deed. 
 Here then let us inquire, 
 
 I. Why the Priest & Levite conducted as'they did, in 
 neglecting to relieve the object of distress, which they 
 both saw. It is evident, that it could not he owing to 
 ignorance ; for they both knew the man to be in a mis* 
 erable and forlorn condition. Though the Priest 
 did not go to him and examine Kis case narrowly, yet 
 30 
 
S34^ SERMON XIV. 
 
 he was convinced, that lie stood in need of compassion 
 and relief; and that was the very reason of his keep- 
 ing himself at a distance from him. The l^evite was 
 still better acquainted with his case, for he went and 
 looked on his wounds and saw his danger and distress. 
 TJiey both knew, that he must inevitably perish un- 
 less some body should speedily pity and relieve him. 
 Their negligence, therefore, could not arise from igno- 
 rance. Nor was it owing to any national preju- 
 dice. The Jews at that day had no dealings with the 
 Samaritans, whom they viewed as heathens and 
 idolaters. Had the wounded man been a Sa- 
 maritan, it might be supposed that they neglected 
 him, because he belonged to a nation, with whom they 
 meant to hold no friendly intercourse. But he was a 
 Jew, a kinsman according to the flesh, who had a pe- 
 culiar claim to their sympathy and attention. This 
 they both could discover, with a glance of the eye ; 
 and consequently they did not forsake him in his dis- 
 tress, on account of any personal, or national prejudice^ 
 Nor was their neghgence to be ascnbed to a mere want 
 of love to that miserable object. Thia was undoubted- 
 ly the case, that they had no love of compassion to- 
 wards him. They neither loved, nor hated him ; but 
 their mere want of love or hatred could not be the faulty 
 cause, nor indeed any cause at all of their passing by 
 him. The mere want of love, or pity, or compa'^-^ion, 
 or any other affection, can never be criminal. Nothing 
 has no qualities and the mere want of any thing is noth*. 
 ing ; and therefore the mere want of pity, or compas- 
 si>)n, towards an object of distress, cannot be in the 
 least degree sinful. Had the Priest and Levite neglect- 
 ed their suffering countryman from no other cause than 
 a i^ere want of benrvolence towards him, their conduct 
 would appear very different from what our Savior meant 
 to represent it. Their treatment of him must have aris- 
 en from some positively sinful cause. And what could 
 this be but selfishness ? They were in the positive ex- 
 er . of sclfi'^hness, when they saw, and neglected ta 
 relieve a wounded, helpless man. They preferred their 
 
SERMON XIV. 235 
 
 own case and intero<;. . iii,: lilb and happiness. 1 hoy 
 supposed it would be sonn; hindrance and disadvantage 
 to their objects of pur nit, to stop on their journoy ^md 
 biiid up his wound-; and *5upply his wants ; and tlnre- 
 fore they dehberately and voluntarily chose to lei iiim 
 die, rather than spend a little time, a little pdins, and a 
 little property to save his life. Sucli selfish voluntary 
 exercit'es exchided all tender, hf',nevo!ent, compassion- 
 ate feelings from their hearts. And it is apivjrenl, rhat 
 total selfishness would operate in this manner ajjd har- 
 den iheir hearis as adamant towards that poor, misera- 
 ble object Total selfishness always excludes all ue- 
 nevolence and mukes a person alto-aether indifftTent lo 
 the happiness and misery of all beings in the uni- 
 verse but himself Total selfishness, therefore, and 
 nothing else, can account for the conduct of the Priest 
 and L'^vite tow^ards the man, whom they If to welter 
 anJ die in his blood. Their entire selfi^imess made 
 thesn as regardless of his life and death, as tiie 
 thieves were, who \vounded him and left him half d^ad. 
 They robbed and wounded him from no other mo- 
 tive, than their own supposed private, pers mal, sel- 
 fish good ; and the PrJest and Levite acted from pre- 
 cisely the same selfisi) motives. Nor would they l^ave 
 acted any otherwise, had there been ten, or ten tiiou- 
 sand men in the same suffering condition. Tiiey only 
 acted out that total selfishness, which is natural to all 
 mankind and which is opposed to God and to all good. 
 L#et us now enquire, 
 
 2. Why the Samaritan treated the same object of 
 distress so differently from the Priest and Levite. — 
 Had he been governed by the same selfish spirit, that 
 they possessed, we can see no reason why he should 
 not have followed their ste]:)S and left the poor man to 
 die, without regarding his case, or affording him any 
 relief This constrains us to conclude, that he pos- 
 sessed a spirit of pure, diffusive benevolence, which 
 spontaneously moved him to acts of pity and compas- 
 sion. For, 
 
236 
 
 SERMON XIV. 
 
 1. A benevolent spirit would dispose him to stop, 
 when he saw ihe miserable object in the path. The 
 Priest it appears bv the account, would not so much 
 as slop, to examine the affecting case of a wounded, 
 bleeding man, but pursued his own course and his own 
 interest without the least sympathy, or compassion. 
 Though he knew the divine law, which it was his prop- 
 er office to teach and practise, required him to relieve 
 a neighbor's dumb beast in distress ; yet he would not 
 put himself out, or give himself the least trouble, to 
 relieve a human being, whose sufferings imperiously 
 called for his commiseration and assistance. But 
 though the Samaritan was on a long journey and en- 
 gaged in some important business ; yet he was w^illing 
 to postpone his journey and his business till another 
 day, for the sake of healing the wounds and preserving 
 the life of a stranger. He loved others as himself and 
 sought not his own thmgs, but the things of others, 
 which was an expression of pure benevolence and true 
 self-denial. He pleased hisown happiness in the hap- 
 piness of others, which is the essence of holy love, in 
 distinction from selfish. 
 
 2. A benevolent spirit would naturally dispose him 
 to exercise pity and tenderness towards euch a proper 
 object of pity and compassion. The JLevite stopped 
 and went to the man lying in anguish ; and yet with 
 a heart more obdurate and unfeeling than that of the 
 Priest, h f t him to perish without help and without 
 hope. But the Samaritan felt very differently on the 
 occasion, for he had compassion on him in his forlorn 
 condition. True benevolence always disposes those, 
 who possess it, to enter into the feelings of their fellow 
 men under all circumstances ; to rejoice with them 
 that rejoice, to mourn with them that mourn, to weep 
 wi'h them that weep and to suffer with them that suf- 
 fer. Our Savior shed tear for tear and heaved sigh for 
 sigh with the mourners at the grave of Lazarus. 
 God himself is good unto all and his tender mercies 
 are over all his works, lie hears the young ravens 
 when they cry and pities the pains and distresses of 
 
SERMON XIV. 237 
 
 every living creature. And all, ^vho arp morriful as 
 their Father in heaven is merciful, feel compassion 
 towards every wretched and heirless ohject Ihcir ryos 
 behold. They always have a heart to pity, th()u;:;h 
 they may not have skdl, nor power, nor property to re- 
 lieve. Such tender, compassionate feelinii;s had the 
 Samaritan towards even a Jew, one of his natior.al 
 enemies. He entered into his painful feelings and 
 heartily commiserated his unhappy fate. He lovfd 
 this neighbor as himself and felt as he would wish tliat 
 another should feel towards him in the same v, retched 
 situation. This was an effect, which could flow from 
 no other source, than pure, disinterested, universal ho- 
 nevolencc, but w^ould spontaneously How from sucli a 
 virtuous principle. 
 
 3. A benevolent heart would naturally dispose him 
 to afford relief to the object of his compassion. It is 
 the nature of goodness to do good ; and of compassion 
 to relieve the distressed. God is good ; and therefore 
 he does good, not only to the good, but also to the evil 
 and unthankful. Goodness in Christ prompted him to 
 go about doing good, healing the sick, easing the pain- 
 ed, relieving the distressed and raising the dead. 
 
 Goodness in Job made him guide the blind, support 
 the lame, feed the hungry, clothe the naked and cause 
 the widow's heart to sing for joy. The same benevo- 
 lent spirit moved the good Samaritan to all his acts of 
 kindness to the distressed Jew. It moved him to bind 
 up his wounds and pour oil and wine into them, though 
 he was no surgeon and never practised tiie healing art. 
 It moved him to take him up and set him on his own 
 beast. It moved him to convey him to the best place 
 of entertainment and commit him to the care of one 
 to whom it properly belonged to provide for the wants 
 of strangers and travellers. And it moved him to 
 another and greater act of self-denial ; tiiat is, to part 
 with his money, which commonly lies so near the hearts 
 of men. In a woi'd, his benevolent hear-t prompted him 
 to do every thing, that was necessary to be done, to re- 
 lieve the pains, to remove the despair, to supply the 
 
^M8 SERMON XIV. 
 
 ivants, to promote the happiness and to preserve the 
 life of a poor, suffering fellow mortal. When he left 
 this feeble, wounded man at the inn, he did not know 
 how long he would need the care and attention of the 
 family wliere he was ; and therefore he engaged to 
 remunerate them for all their future necessary labor, 
 trouble and expence, which displayed his integrity as 
 well as benevolence. 
 
 4. A benevolent heart would naturally dispose him 
 to treat the poor man in all respects as he did, without 
 any prospect of reward. And it clearly appears from 
 the statement of the case, that he acted froui purely 
 disinterested motives, without the least prospect of 
 any compensation. The man was a stranger, whom 
 he had never seen before and never expected to see 
 again ; for he supposed he might be gone before be 
 returned from his journey. So that he had no ground 
 to expect, that the man he relieved would ever so much 
 as thank him for his kindness, or publish his benevo- 
 lence. For aught that appears, the inn-keeper did 
 not know the poor man's benefactor, so that he could 
 not expect that he would spread the fume of his hu- 
 )nanity. Neither the Priest, nor the Levite saw him 
 pity and relieve the wounded man, so that it cannot be 
 supposed, that he acted with a view to cast reproach 
 npon them for their selfish, mean, inhuman conduct. 
 it clearly appears from the case stated, that the good 
 Samaritan freely sacrificed his time, his trouble and 
 his property to the life and happiness of the poor Jew. 
 This was acting without regard to his own interest and 
 directly in opposition to it. In this instance, he loved 
 his neighbour better than himself and valued his neigh- 
 bour's interest more than his own. His benevolence 
 was not only disinterested, but unlimited by any thing, 
 except his neighbour's wants ; for he promised to do 
 more than he had done, if his neighbour's good required 
 it. Now, if we lay all these things together, can we 
 account for the Samaritan's conduct upon any other 
 i^round than pure, holy benevolence ? I know the best 
 
SERMON XIV. 239 
 
 actions may be ascribed to selfish, unworthy motive'::, 
 but it is impossible to discover any such motives in the; 
 conduct of the Samaritan. 
 
 IMPROVEMENT. 
 
 1. If mere selfishness will account for the base and 
 criminal conduct of the Priest and Levite towards the 
 poor man, that fell among thieves, then it will account 
 for all the sin, tliat ever was conunitted. Ail sin is 
 of the same nature and essentially consists in selfish- 
 ness. Sin is a transgression of the law of love ; and 
 nothing but selfishness is a transgression of that law. 
 God commands all men to love him supremely and one 
 another as themselves. When any man loves himself 
 more than God, and his own good more liian Ihi; good 
 of any of his fellow creatures, he is totally selfish ; and 
 his selfishness is a transgression of divhie law. All sin- 
 fulness may be traced to the source of selfishness.— 
 Men never act from any worse than selfish motives. 
 The Priest and Levite were only selfish, in disregard- 
 ing the life and happiness of one of their miserable 
 fellow-men. They had no direct hatred or enmity to- 
 "wards him and only loved and sought their own pri- 
 vate, personal, selfish interest supremely and solely. 
 The thieves, who robbed him and wounded him and 
 left him half dead, acted from no worse motives than 
 the Priest and Levite. They only sought their own 
 private, personal interest, at the expence of the life, 
 the happiness and the interest of the poor man. Pha- 
 roah only sought his own private, selfish interest, 
 while he enslaved the Israelites, and when he refused, 
 at God's command, to release them from their criKjl 
 bondage. Adam only sought his own glory in oppo- 
 sition to the glory of God, when he partook of the for- 
 bidden fruit. Lucifer only sought his own supremacy 
 in opposition to the supremacy of God, when he raised 
 a rebellion in heaven. If we search all sacred and 
 profane history, we shall not find a single sinner in tho 
 universe, who ever acted from a more criminal motive, 
 than his own private, personal, selfish interest. Judas 
 
240 SERMON XIV. 
 
 acted from no worse motive than selfishness, in be- 
 trayuig Christ, ilaman acted from no worse motive 
 than sehishnes> in setikjng to destroy Mordecai and 
 his people. The Turks act from no worse motive 
 than selfishness, in destroying the Greeks. And the 
 Aiuericans act from no worse monve than seiiishness 
 in enslaving the Africans. Seiiishness is the source 
 of all the sins of omission and c)mmiss!on 'vbicii are 
 found in the world. If a man loves nj joiy but 
 linnself, he will care for nobody's interest but his own. 
 This svas the case of the Priest and Levite. And if 
 H man loves nobody but himself, he will seek his own 
 interest, though it destroy -j every body's interest but his 
 own. This was the case of the thieves and robbers. 
 There is nothing in the world so malignant and des- 
 tructive, in its nature and tendency, as seiiishness. It 
 has done all the mischief, that ever has been done ; and 
 M'iil do all the mischief, that ever will be done, it 
 lias destroyed the temporal and eternal interests of mil- 
 lions in time past ; and there is ground to fear, that it 
 Avill continue to destroy the temporal and eternal in- 
 terests of millions and millions more in time to come. 
 No man ever can have a just and clear conception of 
 the malignant nature and tendency of any sin, before 
 he has a just and clear conception of the malignant na- 
 ture &. tendency of selfishness. Paul confesses, that he 
 never knew the evil nature and tendency of sin, before 
 the commandment came home to his conscience. *'Thou 
 shalt not coye^ ; that is, thou shalt not be selfish.'''* 
 When this commandment came in its full force and ob- 
 ligation, his sin and guilt revived and he died. Me felt 
 he deserved and stood exposed to that eternal death* 
 which is the proper wages of sin. 
 
 2. It appears from the different conduct of those, 
 wdio robbed and of those, who neirlccted to relieve-the 
 poor man in the parable that the different conduct of sin- 
 ners is no evidence, that they are not all totally depraved. 
 There is scarcely any doctrine of the gospel so com- 
 monly denied, as the total depravity of sinners in gen- 
 eral. Not only infidels and sectarians, but many, 
 
SERMON XIV. 24)1 
 
 who appear to be souad believers of the gospel, dony 
 this doctrine, Thougli they allow, tlial inankiiul are 
 universally depraved, yet they cannot allow, thai t.ioir 
 depravity is total and exclusive of all true love to God 
 and man. They ground their opinion principally upon 
 the d liferent conduct of those, who have never ex')e- 
 rienced a saving change of heart. They see sinnors 
 exhibit so many amiable qualities and do so many appa- 
 rently useful and virtuous actions, that they cannot be- 
 lieve they are all totally destitute of all moral virtue and 
 entirely seliish and criminal in all their desires, inten- 
 tions and actions. They could more readily bcli«'ve 
 that they are all dead in trespasses and sins, if they all 
 acted like the most licentious and abandoned. But if 
 all sin consists in selfishness and all sii^ners always 
 act from selfish motives, it is easy to see, that they 
 may act very differently, while pursuing a vast variety 
 of totally selfish purposes. Some sinners may think it 
 is for their interest to avoid all sins of commission and 
 practice only those of omission. This appears to have 
 been the case of the Priest and Levite. They meant 
 to maintain a fair, reputable character ; and conse- 
 quently, would neither murder, rob, nor steal, nor be 
 guilty of any other sin of commission. But for the 
 sake of pursuing their own selfish purposes, they would 
 omit or neglect the duty of promoting the happiness 
 and preserving the lifeof a poor, mi-ierable, dying man. 
 Selfishness much oftener leads sinners into the sins of 
 omission, than into the sins of commission. There 
 are a thousand sinners, who every day commit the sins 
 of omission, that totally avoid all sins of commission. 
 Jeroboam, the son of Nebat, that prodigy of wicked* 
 ness, appears to have maintained a fair, amiable char- 
 acter in the mornmg of life and while under the pene- 
 trating eye of Solomon ; but as soon as he thought it 
 to be his interest to throw off his amiable, virtuous ap- 
 pearance, he did not hesitate to commit tho grossest 
 enormities. The selfishness of satan himself some- 
 times makes him think it to be for his interest and 
 necessary \y\ order to accomplish his most malignant 
 
242 SERMON XIV. 
 
 purposes, to transform himself into an angel of light- 
 Total selfishness will account as well for the best, as 
 the worst actions of sinners. The same selfislmess, 
 that led the Priest and Leviteto neglect their duty, Jed 
 others to steal and rob and murder. Ii men did but 
 only understand the nature and tendency of selfish- 
 ness, which is the essence of all sin, they never would 
 deny the total depravity of sinners, on account of any 
 ditiorence they discover in their external conduct. 
 
 3 It appears from the diiferent conduct of the 
 Priest, Levite and Samaritan, that there is an essential 
 difference between saints and sinners, or between sel- 
 fishness and pure disinterested benevolence. Many 
 imagine and maintain, that there is no such thing as 
 disinterested benevolence ; and that all men always 
 act from selfishness and cannot act from any higher or 
 better principle. They say every man ought to love 
 himself and his own interest supremely ; and that he 
 ought not to love another man, nor another man's in- 
 terest more than his own. And therefore they suppose 
 a saint and a sinner only pursue their ow^n interest in 
 ditferent ways, while both pursue the same object, 
 from the same selfish motives. On this supposition, 
 there ^vould be indeed only an apparent and circum- 
 stantial ditference between them. But there is no 
 ground to make this supposition, for it is as easy to 
 conceive, that a man may act from disinterested love, 
 as from selfish lov^e. And when one man acts from dis- 
 interested love and another from selfish love, there is 
 an essential and not merely an apparent and circum- 
 stantial difierence in their characters and conduct—— 
 There was an essential diflPerence in the characters and 
 conduct of the Priest and Levite and the good Sama- 
 ritan. Their circumstances were precisely alike. 
 Th(; Priest came to the wounded man alone and left 
 liim to die. The Levite came to the wounded man 
 alone and left him to die. And the good Samaritan 
 came to the wounded man alone, but stopped and ex- 
 amined his case, pitied his condition and nobly exerted 
 himself to afford him relief. How came he to conduct 
 
SERMON XIV. 2iS 
 
 SO differently from the Priest aaJ Levite ? It could 
 not i)e owing to different circumstances ; for they were 
 all three in exactly the same circumstances. Wiiat 
 reason, or right, has any one to think or say, that the 
 Samaritan acted from tiie same selfish mutives, that 
 the Priest and Levite did ? They acted out selfishness, 
 hut he acted out pure, disinterested benevolence. 
 They pursued their own interest, but he pursued the 
 interest of another man. Tliey placed their ljap])inrss 
 in their own interest, but he placed his happiness in the 
 interest of another ifi an. And was it possible that he 
 should place his happiness in the interest of another 
 man, from a purely selfish motive ? It is extremely 
 absurd to say, that good men are selfish, because they 
 take as much pleasure in doing good to others, as sin- 
 ners do in doing mischief to otiiers. If it be true, that 
 saints do place their happiness in the happiness of 
 others ; then it is absolutely certain, that they actually 
 exercise disinterested love, wiiich is thci essence of vir- 
 tue or true holiness, in distinction from selfish love, 
 which is the essence of all sin or moral evil. There is 
 no truth more certain from reason and scripture than 
 this, that there is an essential difference between virtue 
 and vice, sin and holiness, saints and sinners. 
 
 4. It appears from what has been said, that all men 
 are capable of seeing the essential difierence between 
 saints and sinners. Our Savior spake the parable of 
 the good Samaritan for the very purpose of illustrating 
 the essential distinction between sinners and saint.j, 
 sin and holiness. A certain man to justify himself fur 
 neglecting to love God with all his heart and his neigh- 
 bor as himself, put this question to Christ, " Who is 
 my neighbor .? Jesus answering, said, a certain man 
 went down from Jerusalem to Jericho." t^c. And 
 as soon as he had finished his parable, he questioned the 
 questioner, '' Which now of these three, thinkest thou, 
 was neighbor unto him that fell among the thieves :» 
 And he said, he that shewed mercy on him. Then 
 said Jesus unto him. Go and do thou likewise. '^ He 
 was fully convinced, that the Samaritan did right, but 
 
34i SERMON XIV. 
 
 tht^ Priest and Levite did wrong, or in other words, 
 he v<ns fully convinced, that there was an essential 
 difference in the character and conduct of the Sa- 
 maritan and the character and conduct of the 
 Priest and Levite. And it is hard to conceive, that 
 any man should read the parable, without receiving 
 the same conviction and making the same acknowl- 
 edgment. But many have denied the essential distinc- 
 tion between saints and sinners. Satan denied this 
 distinct ion in respect to Job. He asked the Lord, 
 *'Doh Job fear God for nought? Hast thou not 
 made an hedge about him and about his house and 
 about all he hath on every side? but put forth thine 
 band now and touch all that he hath and he will curse 
 thee to thy face.'' This was a plain insinuation, that 
 Job did not differ essentially from sinners,notwithstand- 
 ing all God bad said in his favor. Satan also indirect- 
 ly called the disinterested and supreme love of Christ 
 to his Father in question, when he addressed a selfish 
 motive to his mind to induce him to fall down and 
 worship hiai. However, be that as it may, we know 
 that not a few, who call themselves Christians, deny 
 that there is any essential distinction between saints 
 and sinners. Some deny this distinction one way and 
 some another. Some deny it, by maintaining, that 
 we ought not to k)ve God, until we know that he loves 
 iis. Some deny it, by maintaining, that we ought not 
 to love God more than ourselves. And some by 
 mai taining, that God requires self love ofus and that 
 w • ^n we exercise self love, we actually obey his com- 
 ira:t;jds. But if saints do not love God for what he is 
 in nimself ; if they do not love him more than them- 
 selves and if they do obey him by exercising self-love, 
 thi^y do nothing more thnn others. Sinners love those, 
 who love them, tiiey love God for his favors ; and 
 th' y externally obey him from selfish motives. But 
 it is vain to deny and dis. nte the essential distinc- 
 tion between saints and -inners, which is kept up 
 through the Bible and which cannot be denied, with- 
 out denying that there are such persons as either saints 
 
SERMON XIV. 215 
 
 f>r sinners, or any such thing as either sin or holinrss. 
 If sin does not consist in selfishness, it cannot exi^t in 
 any thing else ; for there is nothing else, tliat is mor- 
 ally evil or criminal And it* holiness does not con- 
 sist in disinterested love, it cannot exist in any thing 
 else ; for there is nothing else that is morally excel- 
 lent or virtuous. If there be any saints, they possess 
 disinterested love: and if there be any sinners, they 
 are totally destitute of disinterested love. An. I if 
 saints possess that disinterested love, of which sinners 
 are entirely destitute, then there is an essential and not 
 jiierely an apparent and circumstantial distinction he- 
 twcen them. And this essential distinction ( hrist 
 meant to illustrate and did illustrate in a manner level 
 to the lowest capacity. There is no man, who does 
 not condemn selfishness, when he sees it in himself', or 
 others ; and there i:; no man but approves of disinterest- 
 ed love when he finds it in himself, or sees it in others. 
 5. We learn from what has been said, why the 
 scripture represents good men as the excellent of the 
 earth. It is because they possess that pure, holy 
 and universal love in which all true holiness and moral 
 excellence consists. They are as much more excel- 
 lent than sinners, as benovolence is more excellent 
 than selfishness. They are holy as God is holy, just as 
 God is just, and meixiful as God is merciful. Tliey 
 love God for the same reasons, that he loves hin)self. 
 They love his friends with the same complacency, with 
 •which he loves them. And they love his enemies with 
 the same benevolence, with which he loves them. Th< y 
 feel towards all creatures, objects and events, so far 
 as their knowledge extends, as he feels. They love 
 •all the designs of God, so far as they are acquainted 
 with them and desire to be instrumental in carrying 
 them into execution. They have no interests but what 
 they are willing should be made subservient (o the high- 
 -er interests of others, in wh'ch they take a sincere and 
 peculiar pleasure. They aie as much superior, in mor- 
 al excellence, to those whf)*^f^pk their own interests su- 
 premely and solely, as they arc ditfcrent from them, 
 
-10 SERMON XIV. 
 
 in llicir views, desires, and happiness. Was not Abel 
 ijiore excelient than Cain ? Were not Seth, Enoch 
 jind the patriarclis more excellent than those, who fill- 
 ed the earth with violence ; Was not Moses more ex- 
 eelleiU than Pharaoh ? Was not David more excellent 
 than Saul ? Was not Solomon more excellent than 
 Jeroboam ? Was not the Samaritan more excellent 
 than the Priest and Levite ? In a word, if there be 
 any benevolent men, are they not more excellent than 
 those, who are entirely selfish ? If this be true, then 
 saints are certainly more excellent than sinners ; and 
 the representation, which the scripture gives of good 
 jnen, in respect to moral excellence, is perfectly agree- 
 able to the common sense of all mankind. 
 
 0. W'e learn from what has been said, that those, 
 who are destitute of true benevolence to men, are equal- 
 ly destitute of true love to God. True love to God 
 is precisely of the same nature as true love to men.— 
 Ail true love to men is disinterested ; and all true 
 love to God is disinterested. True disinterested be- 
 nevolence is always the first exercise of a new 
 heart. It is difiicult to conceive how a man can take 
 complacency in benevolence before he has exercised 
 benevolence and knows by experience how it feels.— 
 God first sheds abroad the love of benevolence in the 
 heart of a sinner and then the love of complacence. 
 How often do those, who relate their experiences, tell 
 us, that the first change they perceived in their minds, 
 Vv-as the love of benevolence to every person they saw; 
 and the love of complacence to all good men in partic- 
 ular ; and then love to the goodness or benevolence of 
 (.^od, which shone in every person, creature and object 
 around them. But though every convert may not ac- 
 curately distinguish the difference that actually exist- 
 ed in liis first holy exercises ; yet it is very certain, 
 that his love of benevolence was prior to his love of 
 complacence towards God. But whether the first ex- 
 i^rcises of the renewed heart follow one another in this 
 order, or not, it is certain that those, who are destitute 
 of true love to men, are destitute of true love to God. 
 The apostle John has decided this point. *• Whoso 
 
SERMON XIV. 211 
 
 liatli this world's good and sect!) his brother have nrfd 
 and shutteth up his bowels of compassion IVom hini, 
 howdwelieth the love of Cod in him?" Anfi a"-;iifl 
 he says, '' If any man say, I love Cod and hatcth'^his 
 brother, he is a har : For he that lovetli not his brother, 
 wliom he hath seen, how can he love Cod v/hom In', 
 hath not seen." The Priest and Lovite were undoubt- 
 edly as destitute of love to Cod, as they were of love 
 to the poor miserable object they saw, that ou^Hit to 
 have excited their bowels of compassion and bcnefi. 
 cence. 1 know it has been said thnt love to men 
 flows from love to Cod ; but the truth is, love to Cod 
 flows from love to men , or the love of complacence 
 flows from the love of benevolence. Men are as prop- 
 er and direct objects of benevolence, as (lod is the pivip- 
 er and direct object of complacence. He, therefore, 
 who does not love his brother, w^hom he has s(;en and 
 Avho is a proper object of benevolence, cannot love Cod 
 whom he has not seen and who is the supreme object 
 of complacence. Pure, disinterested, universal benev- 
 olence is a plain and infallible criterion, by which men 
 may determine whether they truly love Cod, or not. 
 By this criterion, the Priest and Levite mi2;ht have ea- 
 sily determined, that the love of Cod was not in theii- 
 hearts ; and by the same criterion the good Samarilan 
 might have determined that his heart was right witJi 
 God. And where is the person, that cannot understand 
 this rule of trial and apply it and draw the just conse- 
 quence from it ? 
 
 If I should now ask every individual hero present, 
 which of these three men in the parable, thinkest thou 
 acted the kind, friendly, benevolent, neigiihourlv pan 
 towards the man, that fell among the thieves. Every 
 one would answer^ the good Samaritan. I^et me then 
 urge you to go and do likewise. Every person you ser 
 or meet, whether rich or poor, high or low, good or 
 bad, sutfering or rejoicing, is a proper object of benevo- 
 lence. God is good unto all and his tender mercies are 
 over all his works ; and you ought to be mercilul j^s 
 your Father in heaven is merciful. There are weigli- 
 
2iB SERMON XIV. 
 
 ty motives to live in the constant exercise of universal 
 benevolence. This duty is enjoiiied by the law of 
 love. The exercise of general benevolence tends to 
 diffuse general happiness every where ; in families, in 
 neighborhoods, in parishes, in towns, countries and 
 kingdoms. How happy would the world be, li' all 
 would feel and act like the good Samaritan? The 
 same benevolent spirit would produce universal com- 
 placency towards God and cause all to rejoice in his 
 character, in his laws and government. It would 
 give every one good evidence, that he is walking in the 
 straight and narrow path to eternal life ; and it i^ the 
 only way to obtain it. as Christ told the man, who de- 
 sired to be directed in the only sure and certain way 
 to heaven. And it is a perfectly easy way to obtain 
 the favour of God and man and the enjoyment of all 
 good. It was as easy for the Priest and Levite to ex- 
 ercise true benevolence, as for the Saniaritan. And it 
 is as easy for every man to exercise true benevolence, as 
 it was for him who pitied &, relieved the poor, wounded, 
 suffering, hopeless man. Why will you not immediat ly 
 go and do likewise ? You can gain nothing by delay- 
 ing, but may gain much by the immediate exercise of 
 pure, universal benevolence. It will give you the purest 
 and greatest present happiness. It will instantly give 
 you that inward peace, which passeth all understanding. 
 For it is more blessed to give than to receive. How 
 pleasantly did the benevolent Samaritan go on his way 
 after he had felt and expressed pure benevolence ! On- 
 ly do as he did and you shall be as happy, as he was.. 
 Amen. 
 
SERMON XV. 
 
 THB REWARD OF SIOSBS. 
 
 Hebrews, xi. 26.— -For hehad respect unto the 
 recompense of the rcioard. 
 
 The apostle employs the principal part of this chap- 
 ter, in drawing the beautiful and amiable characters of 
 the pious Patriarchs. He represents them as having 
 true love to God ; and living in the habitual exercise 
 of faith in future and eternal realities I'ho ii^h they 
 lived in this evil world, yet they lived above it. Thou;j;h 
 they were deeply concerned in the public and private 
 affairs of thislife, yet their eyes and hearts were stead- 
 ily fixed upon the invisible objects of the invisible 
 world. They exercised that faith, without which it 
 is impossible to please God ; and t'^at faith, by which 
 both their persons and services meL wi:h the divine ap- 
 probation. But it appears, that these illustrious saints 
 were influenced in the general course of their conduct, 
 by the promises of God and had regard to their future 
 and eternal happiness. They beheld the promises afar 
 oif and embraced them ; and thought they gave up 
 their earthly good, yet they steadily sought a lu-avenly 
 inheritance. This is more expressly said of Mo^cs, 
 one of the brightest characters in this con-^tfUa i )n of 
 worthies. ''By faith Moses, when he wa< c )mo to 
 years, refused to be called the son of P laraoh's 
 daughter ; choosing rather to suffer a ll!Cti'>ii with the 
 people of God than to enjoy the pleasures of sin for a 
 season ; esteeming the reproach of Christ greater 
 riches than all the treasures of Egyp^ : for he had re- 
 spect unto the recompense of the reward." Here 
 
250 SERMON XV. 
 
 some may be ready to ask, was not Moses mercenary 
 and solli^h in all his conduct, while he ac ed wiih a 
 view to a future reward ? To solve this question it is 
 proposed, 
 
 I. To show what was implied in the reward, to 
 which he had respect ; And, 
 
 II. To show that lie was truly disinterested, in 
 seeking that reward. 
 
 i. Ljt us consider what was implied in that reward, 
 to which Moses had respect. And, 
 
 I. The glory of God. He knew that God meant 
 to glorify himself hy fulfilling his promise to Abraham 
 and delivering his seed from the house of bondage and 
 putting them in possession of the land of Canaan. Jn 
 bringing about this event, God would necessarily dis- 
 play his power, his sovereignty, his justice, his mercy 
 and his faithfulness. Moses expected that the glory 
 of God would be displayed in the eyes of all the nations 
 of the earth, if he led the children of Israel from 
 Egypt to the land of promise, by his instrumentality. 
 x\ccordingly, he undertook the great and arduous task 
 of conducting the chosen people of God to their prom- 
 ised inheritance, from a supreme regard to the divine 
 glory. He desired to be instrumental of promoting 
 the glory of God, in the view of a stupid, idolatrous &, 
 degenerate world. And in doing this he placed his 
 hii:;hest happiness and enjoyed an ample reward. All 
 the while he was bearing the messages of God to Pha- 
 raoh, working miracles by divine power and authority 
 and transmitting the divine laws to Israel, he saw and 
 enjoyed the glory of God, which he esteemed more 
 precious, than all the glories and treasures of Egypt. 
 Besides,, he expected to promote the glory of God 
 through all future generations, by leading his people to 
 thn place, where hp had determined to establish his 
 Church and maintain his cause amidst a fro waning and 
 opposing world. 
 
 2. The good of his nation was another thing implied 
 in the reward, to which Moses had respect. Heknew 
 that God chose the seed of Abraiiam for his pecul- 
 
SERMON XV. 25\ 
 
 Tar people, whom he designed to set at the head of all the 
 nations of the earth and distinguijsh !)y the most signal, 
 temporal and spiritual favours. Ihis was a ^nat 
 and nohle object, sin,|;ly considered. To form iliree 
 millions of people into a rcguhir and Iiarmonious king, 
 dom, give them the best civil and religious institutic»ns, 
 and prepare them for the enjoyment of ihe greatest 
 tem])oral and spiritual blessins^s, v\ as worthy of the 
 greatest efforts of the Jewish I^awgivcr. Moses saw 
 this end in all its magnitude and importance ; and took 
 a peculiar sati.-facti(m in contcniplating the future' peace 
 and prosperity of the people of Gcd. It was to gjatify 
 •this iDenevolent feeling towards liis people, thai God 
 permitted him, ju 1 before he Icfi the world to go uj) to 
 the topof moun( Pisgah and take a fair, lull, and rap- 
 turous view of thai Para<lisaical spot, where the chosen 
 tribes v.'ere to fix their residence and cnj(^.y the pecufiar 
 sm:les of heaven. As a man and especially as a i^roph- 
 et, Moses had very clear and extensive views of the 
 great interests of his nation, which he highly valued 
 and took peculiar pleasure in promoting. He mu-t, 
 therefore, have had respect to this as a recompense of 
 rr ward, for his labours and sufferings witii the people 
 of God. Besides, 
 
 3. He had reason to expect a distinguished mansion 
 in heaven, to wh":ch he had a propei- respect. 1 !i> own 
 future and eternal happiness was a truly important and 
 desirable object. All the w'orld would say, that ?»^o- 
 ses stood entitled to a superior seat among the faillifi 1 
 servants of God ; and that he himself ouglit to have 
 desired to be near as well as like to God in the ku»g- 
 dom of glory ; or to be placed in a situation, in which 
 he might behold the brightest displays of the divine 
 perfections. This we know he desired before he died. 
 He said to God, " I beseech theeshew me thy glory.'* 
 Who can say this was an improper desire and rc(juest ? 
 But if he might desire and beseech God to shew liim 
 his glory in this life ; why might he not as reasonably 
 desire to be rewarded in hcavf n, by peculiar manilVsta- 
 tions of the same glory ? Moses had a right to regard 
 
252 SERMON XV. 
 
 his own future and eternal happiness according to its 
 worth ; and to seek to promote it in ihs way God re- 
 quired him to do it. This was, by leaving Egypt, giv- 
 ing up all his earthly prospects and performing the du- 
 ties of his self-denying and arduous office. In the dis- 
 charge of these duties, he had a right to derive cour- 
 age and consolation, in the prospect of that eternal and 
 unfading crown of glory, which God had laid up as 
 a reward for all his faithful servants. I now proceed 
 to show, 
 
 II. That Moses was truly disinterested in seeking 
 the reward set before him. This is a point of impor- 
 tance to establish ; for if he was mercenary and selfish 
 in having respect to a reward in all his conduct, it will 
 be difficult to show the necessity of ever exercising 
 disinterested love. And there are many, who deny 
 the existence of any such thing as truly disinterested 
 benevolence. But if it can be made to appear, that 
 Moses was disinterested in acting under the influence 
 of a future and eternal reward, then the doctrine of 
 disinterested love will be confirmed by his conduct, as 
 Tvell as by that of many other good men, whose char- 
 acters are recorded by the sacred writers, for the in 
 struction of mankind in all future ages. There are 
 but two kinds of love, which are morally and essentially 
 different ; and these are interested and disinterested 
 love. Interested love is selfish and leads a man to 
 seek his own interest, because it is his own. Disinter- 
 ested love is pure benevolence towards God and all 
 his creatures, and leads men to seek the good of all in- 
 telligent and unintelligent creatures, according to their 
 capacity, weight and importance in the scale of being. 
 These two kinds of love are essentially different from 
 and opposite to each other in their nature and tenden- 
 cy Now, it is easy to perceive, that every moral 
 agent must always act either selfishly, or benevolently, 
 in every instance of his conduct. This must have been 
 the case in respect to Moses. His respect to the re- 
 compense of the reward must have flowed either from 
 selfishness, or benevolence. And, of course, if it can 
 
SERMON XV. 253 
 
 be shown, that he w as not selfish in his views and feel- 
 ings, we must conclude, that he was disinterested. 
 But if we look into his conduct, we shall find uhundant 
 reason to think, that he was not selfish and uicrceiiaiy 
 in the general course of his life. Here then 1 would 
 observe, 
 
 1. He does not appear to have been selfish l-y liis 
 conduct. This was such as plainly manifested pure, 
 disinterested love to God and man.*^ The aj)ostlc says, 
 ^' When he was come to years, he refused to be calkd 
 the son of Pharaoh's daughter ; choosing to sullir 
 affliction with tlie people of (u)d, rather than to en- 
 joy the pleasures of sin for a season ; esteeming the 
 reproach of C'hrist greaier riches than the treasures of 
 Egypt." This IS a plain and beautiful description of 
 a truly disinterested man. Had he been governed by 
 selfish and mercenary motives, would he not have been 
 fond of being esteemed (he son of Pharaoh's dauirhler 
 and considered as one of the icyal family ? "\\ Ould 
 he not have cho*jen to avoid be-ng known as related to 
 and connected with a poor, despised people in bond- 
 age ? Would he not have preferred the living in a 
 prince's court, to spending his days in a dreary wilder- 
 ness, with an outcast nation ? Is it possible to account 
 f r the general course of his conduct, from the time 
 ne entered upon the stage of life to his dying day upon 
 selfish principles ? Certainly the whole series of his 
 conduct discovers a pure, benevolent henrt. Put 
 there are particular instances, in whicli his disinterest- 
 ed spirit was more illustriously displayed. One was, 
 ■ lien he risked his life in defence of the lite of one of 
 .lis own nation. Another was, when God cnlled him 
 to take the direction of his people and lead them to 
 Canaan. He was so far from desiring the ofiicc, that 
 he begged to be excused and entreated Ciod to ap- 
 point some other person in liis room. There \^^s 
 one other instance of his disinterestedness still more 
 striking. God proposed destioying his rebellious peo- 
 ple for refusing to prosecute their journey through the 
 wilderness and making of him a great nation. But 
 
254 SERMON XV, 
 
 this flattermg proposal, instead of exciting any selfish 
 feelings, moved his compassion for his people and lijied 
 his mouth with arguments in pleading for their forgive- 
 ness and preservation. He entreated God to spare 
 them, though he should biot him out of his book. I 
 might mention his meekness and patience under his 
 burdens and trials and amidst the unjust murmurs and 
 complaints of the discontented multitudes. But 
 enough has been said to show, that he manifested, 
 through the course of his long life, a spiritof pure, dis- 
 interested love. He had the fairest opportunities to 
 discover true benevolence and he improved those op- 
 portunities to act out his benevolent heart And this 
 affords a very strong, presumptive evidence, that his 
 respect to the recompense of reward flowed from the 
 most pure and proper motives. We can hardly con- 
 ceive, that a selfish principle should so long and so uni- 
 formly put on sucii striking appearances of disinterest- 
 ed love. 
 
 2. If Moses had been selfish, in having respect to 
 the recompense of reward, his conduct would not have 
 been virtuous and pleasing to God. There is no vir- 
 tue in selfishness. God never required men to feel &, 
 express this spirit ; but in all his precepts and com- 
 mands has always required them to feel and express 
 pure disinterested love. His law which was given by 
 Moses and which is called the law of Moses, requires 
 nothing but disinterested love. So Moses explained 
 his own law^ to the people, just before his death. He 
 said, "Now these are the commandments, the statutes 
 and the judgments, which the Loi'd your God com- 
 manded to teach you, that ye might do them in the 
 land whither \e goto possess it." After this he ex- 
 plains all these precepts as requiring pure, holy love. 
 "Hear, O Israel, the Lord our God is one Lord ; and 
 thou shalt love the Lord thy God with all thine heart 
 and with all thy soul and with all thy might." Accord- 
 ing to this interpretation, all the precepts of the law 
 are comprised in love. And our Savior explained the 
 law in the same sense to one, who wished to know it« 
 
SERMON XV. 255 
 
 iirst and great commandment. ''Jesus said unto liim, 
 Thou shall love the Lord thy God with all thy heart 
 and with all thy soul and with all thy mind. This is 
 ihe first and great commandment. And the second is 
 like unto it, Thou shalt love thy neighbor as thyself. 
 On these two commandments hang all the law nnd the 
 prophets." If the law of Moses required nothing l)ut 
 pure, disinterested love, then lie did not in the Icasl de- 
 gree obey his own law, nor do any thing acceptable to 
 God, if he had a selfish mercenary view to the recom- 
 pense of reward. But we find by his history, th.Jt he 
 did obey and please Cod and receive peculiar tokens 
 of his favour. God hearkened to the voice of his sup- 
 plications and intercessions from lime to time. He 
 spake to him face to face, as a man speaketh to his 
 friend. In answer to his request, he shewed him his 
 glory. When he was opposed and reviled, God plead- 
 ed his cause and justified his conduct. "And he said, 
 hear now^ my words ; If there be a propliet among 
 you, 1 the Lord will make myself known unto him in 
 a vision and will speak unto him in a dream. My 
 servant Moses is not so, who is faithful in all my 
 house. With him will I speak mouth to n>outh, even 
 apparently and not in the dark speeclies; and the simili- 
 tude of the Lord shall he behold ; wherefore then were 
 ye not afraid to speak against my servant Moses."—- 
 And it is recorded of him after his denth, that "thero 
 arose not a prophet since in Israel like unto Moses, 
 whom the Lord knew fcice to face." Now, if Moses 
 had been selfish in all his conduct, would he have met 
 Avith such marks of the divine approbation ? and been 
 exhibited to all future ages as one of the greatest proph- 
 ets and friends to God ? This is altogether incredible. 
 Hence we are constrained to believe, that he had re- 
 spect to the recompense of reward from pure, benevo- 
 lent motives, which were pleasing to («od. 
 
 3. If Moses had not sought a reco-:u)ensc of re- 
 ward from pure and holy motives, he would not have 
 been admitted to heaven. Though (I)'} might have 
 spoken of him according to his external conduct and di- 
 
256 SERMON XV. 
 
 rected his character to be exhibited to future ages, a 
 an example worthy of imitation, if he had been inward- 
 ly selfish; yet we know, he could not have been admit- 
 ted to heaven with an unholy, selfish heart. But we 
 find, that God actually received him into the mansions 
 of the blessed at his death. This w^e learn from the 
 account of Christ's transfiguration on Mount Tabor. 
 '' Jesus taketh Peter, James and John his brother and 
 br":ngeth them up into a high mountain apart and was 
 transfigured before tfiom ; and behold, there appeared 
 unto them Moses and Elias, talking wilh him." It is 
 apparent from this, that Moses, not only had respect 
 to the recompense of reward, but actually obtained it. 
 God not only approved of his character and conduct 
 while living, but amply rewarded him af{er his death, 
 by admitting him into his immediate presence and em- 
 ploying him to attend the divine Redeemer on a most 
 solemn and glorious occasion. But who can suppose 
 that God, who looketh on the heart and not on the 
 outward appearance, would thus approve and reward 
 Moses, by distinguishing marks of his favor among the 
 spirits of just men made perfect, if he had not been 
 truly virtuous and holy in seeking a future reward ? 
 Had Moses been as selfish, as the Israelites were at 
 the side of the Red Sea and when they refused to go 
 to Canaan, would he not have perished with them in the 
 wilderness ? His admission into heaven, therefore, 
 puts it be3'ond a possibility of doubt, that he was hab- 
 itually governed by supreme love to God in both his 
 private and public conduct. I must add, 
 
 4. That holy love, or true benevolence, would nat- 
 urally lead Moses to have respect to such a reward, 
 as God set before him. He must desire, in the exer- 
 cise of pure, disinterested and universal benevolence, 
 that God should be glorified, that his nation should 
 be happy and that he himself should be blessed in the 
 everlasting enjoyment of God. These were the things 
 contained in the rew ard set before him ; & these were 
 the things which were set b.fore all other smcerc ser- 
 vants of God. And we find that such men have al- 
 
SERMON XV. 251 
 
 Ways had respect to such a recompense of reward. 
 God told Abraham, that if he vvouM walk before him 
 and be perfect, he would be his shield and exceeding 
 great reward. And it appears, that he and other pa- 
 triarchs did, in the view of such a reward, walk brf ic 
 God with a perfect heart. For we are told, " These 
 all died in faith, not having received the promises, but 
 having seen them afar off, and were persuaded of them, 
 and embraced them, and confessed that they wcie 
 strangers and pilgrims on the earth. For they, that 
 say such things, declare plainly, that they seek a 
 country. And truly, if they had Iwen mindful of (hut 
 country^ from whence they came out, they might have 
 had opportunity to have returned ; but now they de- 
 sire a better country, that is, an heavenly. Where- 
 fore God is not ashamed to be called their (jod ; for 
 he hath prepared for them a city " As all these saints 
 were disinterested in having respect to the recompense 
 of reward, so ^vas Moses. Besides, we find in tha 
 next chapter the same account af Christ's conduct, 
 which the apostle exhibits as an example to all his fol- 
 lowers. " Lookins; unto Jesus the author and finish- 
 or of our faith, who for the joy set before him, endur- 
 ed the cross, despising the shame, and is now sit down 
 at the right hand of the throne of God." Christ wo 
 know always acted from disinterested love. He came 
 not to do his own will, but the will of his Father. 
 And in his most trying situation he said to his Father, 
 *' Not my will, but thine be done." Yet we see, that 
 in all his obedience and sufferings, he had respect to 
 the joy set before him, which was his reward. Ac- 
 cordingly, he prayed for the bestowment of his reward. 
 *' I have glorified thee on earth, 1 have finished the 
 work which thou gavest me to do. And now, O Fa- 
 ther, glorify me with thine own self, with the glory 
 which I had with thee before the world was." If 
 Christ and saints could seek a divine reward, in the 
 exercise of pure, disinterested love, why could not 
 Moses have respect to a recompense of reward in the 
 exercise of pure, disinterested love ? It is certairv, 
 
 33 
 
258 SERMOxX XV. 
 
 that true love to God and man must have producetJ 
 such a respect So far as the reward consisted in the 
 glory of God and the good of his people, it is easy to 
 see, that nothing but disinterested love could have dis- 
 posed him to seek it. And so far as it consisted in 
 his own enjoyment of God, it is not less evident, that 
 nothing but disinterested love could dispose him to 
 seek it. No selfish man ever desired the enjoyment 
 of God, for its own sake, as a source of real happi- 
 ness. But those, who have disinterested love to God, 
 do desire the enjoyment of him, and esteem it as the 
 best reward of ail their labours and sufferings. We 
 may justly conclude, therefore, that Moses was en- 
 tirely disinterested in havmg respect to such a reward 
 as God set before him, because no other than disinterest- 
 ed love would or could lead him to desire and prepare 
 him to enjoy such a recompense of reward. 
 
 IMPROVEMENT. 
 
 t. If Moses was really disinterested in having re- 
 spect to the recompense of reward ; then real saints 
 may be as disinterested in seeking their own good, as 
 in seeking the good of others. Many appear to be 
 greatly prejudiced against the doctrine of disinterest- 
 ed benevolence, because they suppose, that it implies 
 a total disregard to personal good. They suppose, 
 that while a man is seeking the good of others, he 
 must all that time entirely disregard his own good ; 
 and they cannot conceive it to be right, for any man 
 to disregard his own good, any more than to disregard 
 the good of others. This is undoubtedly true ; and 
 therefore the doctrine of disinterested love does not 
 require any person to disregard his own interest or 
 happiness. You will now ask, what is the difference 
 between selfishness and disinterested benevolence ? 
 If disinterested benevolence allows and disposes a man 
 to seek his own good, as really as selfishness, where- 
 in lies the great and essential difference between a sel- 
 fish man and a benevolent man, which is represent- 
 ed of such great importance ? The character and 
 
SERMON XV, 263 
 
 conduct of Moses will very plainly illustrate this sub- 
 ject, and clear up this didiculty. Moses had respt^ct 
 to the recompense oi* reward ; that is, he really soui^ht 
 his own future and eternal happiness ; and he hn?! ;i 
 right to seek this p;reat and important object. !>nt 
 this object, great and important as it was, was as lii:;ht 
 as the dust on the balance, in compaiison to other ob- 
 jects, which he ought to seek and did seek ; and there- 
 fore, though he regarded his own good, yet he was 
 willing to give it up for the sake of promoting the 
 greater good of others. Accordijigly, he chose to r. - 
 iinquish the treasures of Egypt, for the sake ofpronu., 
 ting the temporal good of liis nation ; and from the 
 same disinterested benevolence, he was willing ihat 
 God should blot his naiue out of the book of lite, if (hat 
 might be the means of the temporal and eternal salva- 
 tion of three millions of people. Though Paul re- 
 garded his own everlasting good, yet he solemnly de- 
 clares, " I could wish that myself were accursed from 
 Christ, for my brethren, my kin^nen according to the 
 flesh." Tiiough Aquilla and Priscilla regarded their 
 own lives ; yet they were willing to lay down tfioir 
 OvvQ necks, for the sake of preserving the life of Paul 
 It !.? the nature and tendency of disinterested benevo- 
 lence, to dispose those who possess it to give up their 
 own good, for the sake of promoting the greater good 
 of others. But their giving up their own good, for 
 the sake of promoting the greater good of others, does 
 not imply, that, in such cases, they totally disrei^ird 
 tbeir own good. It only implies, that they place a 
 just value upon tiieir own good, in comparison with (he 
 good of others, and give up a less good for a iiront*T. 
 When Moses gave up tlie treasures of Egypt, f)r the 
 sake of promoting the deliverance of his nation from 
 cruel bondage, it did not imoly that he totally disre- 
 garded the treasures of Egypt. When he was willing 
 that God should blot his name out of (he book of life, 
 for the sake of preserving his nation from temporal and 
 eternal ruin ; it did not imply tliat hr disregarded his 
 own eternal happiness, but only (hat he regan'c- 1 ''>oir 
 eternal good more than his own. And when Atpnlla 
 
260 SERMON XV. 
 
 and Priscilla offered to lay down their own 
 lives, for the sake of preserving Paul's it did not 
 imply, that they disregarded their own lives, but only 
 that they regarded Paul's life more than their own lives. 
 If a man, who has a hundred guineas in his purse, 
 should give them to the robber, to spare his life, would 
 that imply he did not value his guineas at all ? No, 
 it would only imply, that he loved his life, more than 
 his money. Neither Moses, nor any other good man, 
 ever disregarded his own good, in the exercise of dis- 
 interested benevolence to others, but only regarded 
 their greater good more than his own inferior good. 
 Where then is the absurdity in the doctrine of disin- 
 terested benevolence, which is so often complained of? 
 But still you will ask, wherein does the benevolent 
 man differ so essentially from the selfish man ? For 
 the selfish man will give up his hundred guineas to^ 
 save his hfe, or any greater good of his own, for a 
 greater good in reversion. But will he give up a less 
 good of his own, for a greater good of others ? No, 
 he will never do this in a single instance. But the be- 
 nevolent man will give up a less good of his own, for 
 a greater good of others. And the reason is, he places 
 his happmess in the happiness of others. But no sel« 
 fish man ever placed his happiness in the good of others, 
 but entirely in his own good. He loves himself, but 
 not the glory of God. He loves himself, but no other 
 being in the universe ; and were it necessary and could 
 he do it, he \\ouldnot only disregard, but destroy the 
 g)od of the whole universe. Does not such a man es- 
 sentially differ from Moses, from Paul, from Aquilla 
 and Priscilla, from the martyrs and from every man, 
 who loves his neighbor as himself ? I now ask, is 
 there not a difference between selfishness and disinter- 
 ested benevolence ? Is there not an essential difference 
 between selfishness and disinterested benevolence ? 
 Is there not a plain and intelligible difference between 
 selfishness and disinterested benevolence ? Is it not 
 important, this difference should be known ? Can any 
 doctrine, or duty of the gospel be clearly understood, 
 without understanding this difference ? It is not 
 
SJEUMON XV. i>Gl 
 
 strange, therefore, Ihyt those, uho niisiindcrstaiul and 
 deny this doctrine, should misunderstand and deny 
 the doctrine of total de]rav:ly, the doctiine ufdivinc 
 sovereignty, the doctrine of unconditional subniis^on, 
 the doctrine of instantaneous regeneration, the i!oc- 
 trine of saints' perseverance, the doctrine of I'teinal 
 punishment and the doctrine of self denial in all eases. 
 To say this doctrine of disinterested benevolence can- 
 not be understood, or need not be understood, is vir- 
 tually saying, that no doctrine of the gospel can be, or 
 need be understood. 
 
 2. If Moses had respect, in the exercise of disinter- 
 ested benevolence, to a future and eternal reward, then 
 saints may and do regard their own eternal good more 
 than sinners. Sinners desire to be happy not only 
 while they hve, but >vhen they die. And when they 
 are really awakened to see their hearts and their rrla- 
 tion to a future and eternal state, they cannot help 
 feeling the importcince of securing eternal happiness 
 beyond the grave. Their self-love rises into most sen- 
 sible and vigorous exercise and leads to seek and strive 
 to obtain the happiness of heaven. But they have no 
 desire to obtain the kingdom of heaven, only for the 
 sake of escaping the kingdom of darkness. Kut they 
 do not value future and eternal happiness, so much as 
 their present temporal happiness, which ihey refuse to 
 give up, for the sake of obtaining heaven and escaping 
 hell. Indeed, they have no direct desires to obtain 
 heaven, to which they have a strong and unconqiKra- 
 hle aversion, but only to escape endless punisliincnt. 
 They do not value themselves so much as not io bo 
 willing to be annihilate d in order to escape the misery 
 they fear. Lut saints, who love God supremely and 
 the good of the universe, have a just (stimate of tht; 
 value of their souls, which render them eapnble of b(.th 
 serving and enjoying God forever. Their own holy 
 happmess apj ears unspeakably gnat and they would 
 not give it up for any thing but the glory of (Jod and 
 the greater good of the universe. The primitive 
 Christians said, '' If in this life only wc have hope in 
 
262 SERMON XV. 
 
 Christ, we are of all men most miserable," The more 
 saints love God and the more they love their fellow- 
 men, the more they value their precious souls, which 
 are capable of making eternal advances in holiness, hap- 
 piness and usefulness. Disinterested love to them- 
 selves makes them value themselves far more than sel- 
 fish love could make them value themselves. Indeed 
 careless and secure sinners value themselves only on 
 account of tiieir usefulnessto themselves ; and as soon 
 as they fmd themselves incapable of promoting their 
 own happiness, they would be willing not only to die, 
 but cease to exist. This is the real wish of every un- 
 holy creature, who loves himself supremely. But 
 every real Christian, who possesses disinterested love, 
 is willing to be absent from the body, that he ma}^ be 
 present with the Lord, where he may be not only hap- 
 py, but useful forever. Moses continued to serve God 
 after his arrival to heaven ; and so will ail good men 
 be useful after they have done serving God and their 
 generation in this world. Good men, therefore, view 
 themselves vastly more valuable, than sinners view 
 themselves. They do not appear to themselves to be 
 good for any thing in future. And they will be as 
 worthless as tares and chafi, in comparison with the 
 wheat. 
 
 3. If those, who act from disinterested benevolence 
 deserve to be rewarded ; then those, who act from self- 
 ish and mercenary motives deserve to be punished. 
 Moses, who acted from disinterested motives, had the 
 merit of congruity, though not of condignity. There 
 ■was a j^ropriety in the nature of things, that he should 
 receive the great and glorious reward, to which he had 
 respect. Though God was not under obligation, in 
 point of commutative justice, to reward him for his sig- 
 nal services ; yet he was bound, in point of propriety, 
 to recompence him for all his benevolent and self-deny- 
 ing conduct. And there is the same propriety in God's 
 rewarding all good men, for all their virtuous and dis- 
 interestetT conduct. Accordingly we find a multitude 
 of promises made to those, who love and serve God 
 
SERMON XV. 2()J 
 
 from pure bonevolent motives ; but as ninny tlirc.'itcn- 
 ings orpunishmcnt to those, who act IVoui scUlsh ami 
 mercenary motives. God looketli on the heart and 
 not on the outward appearance. He approves of eve- 
 ry thing done from benevolent motives and condemn'; 
 every thing done from selfish motives. He condemns 
 and approves, of the same actions, when done from dif- 
 ferent motives. He approves of the prayers of the up- 
 right ; but condemns the prayers of the wicked. Ho 
 approves of the righteous for coming to his house of 
 v^orship; but condemns the wicked for treading his 
 courts. He approves of the ahnsofthc right(;ous ; 
 but condemns the ahns of the wieknd. And Christ 
 himself has told us, that when he shall sit in judgment 
 upon all mankind, that he will reward the riglitcous 
 with eternal life, for feeding the hungry, clothing tlie 
 naked and giving drink to the thirsty ; but will con- 
 demn the wicked to eternal punisliment, fordoing pre- 
 cisely the same things. The dispensation of such re- 
 wards and punishments will be perfectly right upon the 
 principle of disinterested benevolence; but upon no other 
 principle. For there is as wide a difference between 
 selfishness and benevolence, as there will be between 
 the state of the righteous and wicked to all eternity. — 
 And when this difference between the motives of the 
 righteous and wicked shall be clearly exhibited at the 
 last day, the sentence of eternal life and eternal death 
 will carry full conviction to all intelligent beina;s, that 
 the Judge of all the earth has done rigiit. How im- 
 portant is it that all men should realize the infinite dif- 
 ference between benevolence and selfishness, upon 
 which their eternal interests depend ! How dangen)U''. 
 is it for sinners to expect to be rewarded for that, for 
 w^hich they shall be eternally punished ? And how- 
 criminal is it in those, who undertake to shew men the 
 way of salvation, to fiatter them in the way of destruc- 
 tion ? But sinners love to be flattered and to flatter 
 themselves, with groundless hopes, which must load to 
 endless punishment and despair. 
 
204 SERMON xr. 
 
 4^. If Mo3cs acted virtuously and acceptabl}^ to God 
 ill the view of future and eternal re*vard ; tuen it is no 
 just objection aj^ainst the gospel, that it proposes future 
 reward, and punishments to men, to induce them to 
 shun the broad road to destruciion and walk in the 
 straight and narrow way to eternal life. The Earl of 
 Shaftsbury, one of the most celebrated Daists in Brit- 
 ain, objects against the divmity of the gospel, because 
 it promises eternal life to the obedient and threatens 
 eternal death to the disobedient. It cannot be denied 
 that the gospel does promise eternal life and threaten 
 eternal death, as motives to induce men to embrace it^ 
 Christ sent forth his ministers to preach the gospel to 
 all the world, clothed ivith these solemn sanctions.— 
 " He that believetli and is bvptiz^i shall be saved ; 
 but he that believeth not shall be damned." These 
 are the most weighty and pow^erful motives, that could 
 be proposed to mankind in their present guilty and per- 
 ishing state, to accept the offers of the gospel. And 
 they are as well adapted to excite benevolence, as self- 
 ish exercises in the hearts of all men. Nor can any^ 
 comply with these motives, only in the exercise of true 
 benevolence. Moses and the patriarchs and the proph- 
 ets and the primitive Christians complied with the 
 terms of the gospel, from pure, disinterested love to 
 God and man and themselves. Christ often and plainly 
 declared, that no man could follow him and become his 
 disciple, without exercising true disinterested love; 
 when the amiable young man in the gospel desired him 
 to point out the w^y to eternal life, he directed him 
 to renounce selfishness and exercise and express disin- 
 terested benevolence. But he refused to do it and 
 -went away sorrowful. Holiness and happiness are 
 the only things, which are good in their own nature ; 
 and sin and misery are the only things, which are evil 
 in their own nature. If men act at all, they must 
 act in the view of these motives. But they can act as 
 benevolently, as selfishly, in the view of these motives. 
 Though the gospel, therefore, exhibits these motives 
 tafore the mmds of men ; yet it does not require them 
 
SERMON XV. 2(i5 
 
 to act selfishly in the view ot'tliem, hut absolutely com- 
 mands them to act benevolently in the view of Ihein. 
 There would be weight in Shafisbury's ohjccLion, it* 
 the gospel required men to act sellishly in the view of 
 future rewards and punishments. The rewards of 
 the gospel arc such, that none. but tho^e, who possess 
 disinterested benevolence, can desire them, or obtain 
 them, or enjoy them. Those, who proposed to tbliow 
 Christ and embrace the go;<pel upon selfish nK)tiv('s, 
 he immediately condemned and rejected. It is only 
 in the exercise of pure disinterested love, that any can 
 have a due respect to the recompense of reward and 
 finally obtain it. 
 
 5. If Moses, in the exercise of disinterested love 
 obtained the recompense of reward to which he had n;s- 
 pect ; then all real saints have great encouragen^ont to 
 persevere in their religious course. They arc in the 
 way, in the very way that thousands have walked and 
 I'eceived a crown of glory which fadeth not away. All 
 the promises of the gospel apply to them, and assure 
 them a future and eternal reward. They have not 
 greater trials, difficulties and obstacles to surmount, 
 than Moses and Joshua and Caleb and Abraham and 
 Isaac and Jacob surmounted. They have no more 
 reason to be discouraged, than all the patriarchs and 
 prophets and apostles had. But they endured to the 
 end and obtained the promised reward, to which th:*ir 
 eyes and hearts had respect. The reason was, they 
 lived in the exercise of that disinterested love, which 
 many waters cannot quench and which the floods can- 
 not drown. Disinterested love will have the same 
 powerful effect now, that it ever has had. While 
 Christians keep themselves in the love of (Jod. it will 
 dispose them cheerfully to give up what Cod calhthoin 
 to give up ; to endure what Cod calls them to endure ; 
 and to do what God calls them to do. Cod has con- 
 nected duty and happiness together in the gospel.-- ' 
 And Christians cannot promote their (v,vn hapi/'ness 
 more effectually and infallibly, than by seeking the 
 dory of God and the interests of his kingdom : for 
 * ^ 34 
 
266 SERMON XV. 
 
 all his interests arc theirs ; and they shall enjoy them.- 
 as far as their capacities and desires will permit. 
 
 6. If Moses and other good men were governed by 
 disinterested love, in seeking and obtaining a future and 
 eternal reward; then none have any reason to ex- 
 pect to obtain a crown of righteousness, without ex- 
 ercising true disinterested love. You may no^w call 
 the distinction between selfishness and disinterested 
 benevolence a m^re metaphysical and trifling distinc- 
 tion. But you will find it is a scriptural distinction, 
 which will determine your eternal destiny. And un- 
 less you turn from selfishness to benevolence, you will 
 be rejected at the last day and be separated from the 
 benevolent, denied their reward a^d doomed to suffer 
 the due reward of your selfish and sinful conduct to 
 all eternity. 
 
 7. This subject now asks all, whether they are walk' 
 ing in the straight and narrow way to heaven. Have 
 you that respect to recompense, that Moses had ? His 
 life, his death, and his present state arc recorded. He 
 has arrived to heaven safe. Look at his character and 
 conduct and compare your own v/ith his. If you find 
 a resemblance, take the comfort of it. But if not, you 
 have reason to fear, that you will lose the promise of 
 rest and never sit down with the blessed in the king- 
 dom of glory. 
 
SERHION XVI. 
 
 THE DSATK OT SIITWERS NOT PliBASIXIG TO GOD. 
 
 E z E K I E L , X V 1 1 1 , 32. — For I h a vc no pleasu re 
 in him that dieth, saith the Lord God. 
 
 There has long been a controversy between God 
 ^nd sinners. They have complained of him for his 
 conduct towards tliera ; and he has complained of 1 hem 
 for their conduct towards him. In this chapter he 
 condescends to state the controversy between him and 
 them and to show them plainly, that they have no rea- 
 son to complain of him, but that he has ^ood reason to 
 complain of them. He demands, "What mean ye, 
 that ye use this proverb concerning the land of Israel, 
 saying, the fathers have eaten sour grapes and the 
 children's teeth are set on edge ? As 1 live, saith thti 
 Lord God, ye shall not have occasion any more to use 
 this proverb in Israel. Behold, all souls are mine, as 
 the soul of the father, so also the soul of the son is 
 mine: the soul that sinneth, it shall die." After this 
 declaration, he goes on to say, that he always has 
 treated and always would treat every man according to 
 his real character. If a man were righteous, he 
 would treat him as righteous, whether his father were 
 righteous, or not ; and if a man were wicked, he would 
 treat him as wicked, whether his father wore wicked, 
 or not. So that "the son should not bear tlie iniqui- 
 ty of the father, neither the father the iniquity of the 
 son: the righteousness of the righteous shall be upon 
 him, and the wickedness of the wicked shall be upon 
 him." But this would not b'ilence the complaints of the 
 wicked. They would yet say, -^Tho way of the Lord 
 
208 SERMON XVI. 
 
 is not equal." God therefore appeals from their rea- 
 son to their conscience. '' O house of Israel, are not 
 my ways equal ? are not your ways unequal ?" He 
 then solemnly assures them, that, notwithstanding their 
 guilt and obstinacy, he had rather they should be for- 
 ever happy, than forever miserable '^ For 1 have no 
 pleasure in the death of him that dieth, saith the Lord 
 God." The plain import of these words is this : 
 
 That God is so far from being willing that any of 
 mankind should die, that he sincerely desires that all 
 should live. 1 shall, 
 
 I. Consider what is hereto be understood by men's 
 dying ; 
 
 II. Show that God is unwilling that any should 
 die ; And, 
 
 Hi. Show that he sincerely desires that all should 
 live. 
 
 I. We are to consider, w^hat is to be understood, 
 in the text and this discourse, by men's dying. 
 
 The scripture mentions three kinds of death ; tem- 
 poi'al death, spiritual death and eternal death. Tem- 
 poral death is the dissolution of the connection be^ 
 twecn the soul and body. Spiritual death is the total 
 corruption or depravity of the heart Eternal death is 
 complete and endless misery in a future state. Tem- 
 poral death is a common calamity, w hich none can es- 
 cape. It is appointed to all men once to die ; dust 
 they are and unto dust they must return. By one 
 man sin entered mto the world and death by sin, so 
 death passed on all men, for that all have sinned.- — 
 Spiritual death is as universal as tem.porak By na- 
 ture, al) men are dead in trespasses and sins and under 
 the entire dominion of an evil heart. But eternal death 
 is peculiar to the finally impenitent. Though all men 
 deserve eternal death, yet none but the finally impen- 
 itent shall suffer eternal misery. These reject the 
 counsel of God against themselves, practically judge 
 themselves unworthy of eternal life and must suffer 
 the second death, which is the full and proper wages of 
 ^in. As soon as they leave this world, they will go 
 
SERMOX XVI. JO;) 
 
 into a state of cverlastino- scpumtion and alienation 
 from God, where he will [K)ur out Uie vials of his wrath 
 upon them, without mixture and without end. Neither 
 temporal, nor spiritual death is an adequate punish- 
 ment for sin, hut eternal death, or ev(;rlastini^ misvry, 
 is a just and proper reward lor final impenitence and 
 unbohef. And this is what God thieatens when he 
 says, "the soul that sinneth it shall die ;" and when 
 he says, ''he that helieveth not shall be damned." I 
 proceed to show% 
 
 II. That God is really unwillinej, that any of man- 
 kind should suffer eternal death. This ap:)."ars, 
 
 1. From the plain and positive declarations con- 
 cerning the final state of im])enitent sinners, uhicharc 
 every where to be found in his word. He plainly j-nd 
 unequivocally says in the text, '' 1 ha\e no pN'ji^ure 
 in the death of him that dieth. This declaration he 
 confirms with the solemnity of an oath. *' As 1 live 
 saith, the Lord God, I have no i)leasure in ihc 
 death of the wicked." God doth not afilict wiHinii:ly, 
 nor grieve the children of men. Though he was just- 
 ly and highly displeased with his sinful pleojde, yet he 
 assures them, that he was extremely reluctant to punish 
 them according to their deserts. " How shall I give 
 thee up, Ephraim ? how shall 1 deliver thee, Jsrael ? 
 how shall I make thee as Adniah ? how shall I make 
 thee as -Zeboini ? mine heart is turned within me, 
 my repentings are kindled together. 1 will not exe- 
 cute the fierceness of mine anger ; I will not return 
 to destroy Ephraim : for I am God and not man." 
 And the apostle declares, that " the Lord is long-suf- 
 fering, not willing that any should perish, but that all 
 should come to repentance." These strong and |)osi- 
 tive declarations are to be understood in their most 
 plain and literal sense, as expressing the real feelings 
 of God's heart in respect to the future state of the im- 
 penitent He means to tell all the world, that he takes 
 no pleasure in the misery of his most guilty and ill-de- 
 serving creatures ; and that he feels a strong reluct- 
 .ance, simply considered, to inflict that punishment up- 
 
210 SERMON XVI, 
 
 on them, which they justly Reserve and which his su- 
 prcme regard to the good of the universe requires him 
 to inlhct. And this is further confirmed, 
 
 2. By the pure, disinterested and universal benev- 
 olence of his nature. God is love. His love is uni- 
 versal. It extends to the fowls of the air, the beasts of 
 the field and to all mankind, whether high or low, 
 whether good or evil. Such pure, impartial and uni- 
 versal benevolence renders it morally impossible, that 
 he should take pleasure in the pain or misery of any 
 sensitive nature. While he feels perfectly benevolent 
 towards all mankind, it is utterly impossible, that he 
 should desire or take pleasure in the pain, or punish- 
 ment of any human being, simply considered. He has 
 a far more clear and just view of the future and eternal 
 punishment of the wicked than they have, or any other 
 created being has ; and such endless misery appears 
 to him infinitely more disagreeable, in its own nature, 
 than it does to those, who are suffering it. The spirits 
 in prison have but a faint idea of a boundless eternity, in 
 comparison w^ith him, who inhabits eternity. God views 
 every impenitent sinner as exposed to eternal torments; 
 and while he views him in that light, he takes no pleas- 
 ure in the dreadful prospect. He views the impen- 
 itent,, while preparing for destruction, infinitely 
 different from the malignant deceiver, who goes 
 about seeking whom he may destroy. 
 
 Satan takes a real pleasure in destroying sinners 
 and in seeing them destroyed. But God, the Father 
 of mercies, has no such malignant feelings tow^ards the 
 most rebellious and vile of the human race. Their 
 pain or misery, simply considered, never did, and 
 never will give him the least pleasure, or gratifica- 
 tion. "The perfect benevolence of his heart demon- 
 trates the sincerity of all his declarations concerning 
 his unwillingness, that any should perish. 1 here is 
 not a child in his family, or a subject in his kingdom, 
 that he is vy^illing should die the second death and lie 
 down in everlasting sorrows All souls are his and all 
 souls are precious in his sight. Pie views them as up- 
 
SERMON XVI. 271 
 
 speakably more important, tlian they view tiipmsolvcs 
 and looks upon tho loss of ono sini;;l(5 soul as far moro 
 dreadful, than the sinner looks upon it ; and is fnr mora 
 vrnwilling, simply considered, to destroy him, than h(> 
 is to be destroyed. This leads me to show, 
 
 III. That God is not only unwilling that any slioull 
 be lost, but sincerely desires that all should be savm!. 
 Here it may be observed, 
 
 1. That if God be unwilling that any should die, 
 then he must desire that all may live, lie cannot be 
 altogether indilTcrent about the happiness or misery of 
 his rational and immortal creatures. If the pure bf^ncv- 
 olence of his nature makes him unwilling, that any 
 should perish, then the same benevolence must make 
 him desire, that all should be saved. Cod must he 
 as desirous that sinners should be saved, as he is unwil- 
 ling that they should be lost. Accordingly, lie tells us so 
 in his word. He expresses both his unwillingness that 
 sinners should die and his desire that thoy should live. 
 ** 1 have no pleasure in the death of him that dicth, 
 saith the I>ord God. Wherefore turn yourselves 
 and live ye." He uses the same mode of expression 
 on this subject, in other parallel passages. '^ As I live, 
 saith the Lord God, I have no pleasure in the 
 death of the wicked ; but that the wicked turn 
 from his way and live. Turn ye, turn ye from your 
 evil ways ; for why will ye die, O house of Israel ?'' 
 And when he declares, that he is not willing that any 
 should perish, he immediately subjoins, *' but that all 
 should come to repentance." The salvation of < vrry 
 sinner is desirable in its own nature; and Ihcrcfore 
 God sincerely desires, that every sinner should be sav- 
 ed. And his desire that all should be saved is impar 
 tial ; he desires the eternal good of every individual of 
 mankind according to his real worth and importance. 
 Good men desire the future good of all, simply consid- 
 ered ; but yet they are often very partial in their cle- 
 sires ; and more ardently wish that they and thoin; 
 maybe saved, than that others of much greater impor- 
 tance in the scale of being may be saved. But God 
 
212 SERMON XVI. 
 
 views and values all men with perfect impartiality ; and 
 sincerely desires the good of all in time and eternity, 
 accordmg to their various capacities of doing and en- 
 joyin:^ good. This desire of the everlasting happiness 
 of ail mankind is esseniial to his nature, and he must 
 cease to be God, before he can cease to desire, that all 
 men might be saved. 
 
 2. That God desires, that all may escape misery and 
 enjoy happiness in a future state, clearly appears from 
 his providing a Savior for all. He sent his Son to seek 
 and save theiu that are lost. He gave him to be a 
 ransom for all and to be a propitiation for the sins of 
 the whole world. Me caused him to taste death for 
 every man. He so loved the world, that ho gave his 
 only begotten Son, that whosoever believeth in him 
 should not perish, but have everlasting life. His pro- 
 viding such a glorious and divine Savior for all man- 
 kind was the strjngest expression of his benevolence 
 towards them, that he could exhibit. It was not onh^ 
 morally, but naturally impossible for him to give a 
 higher testimony of his sincere and ardent desire to 
 save the whole fallen and guilty race of Adam. And 
 so it was viewed by the heavenly hosts, who appeared 
 and announce! the advent of Christ. They said in 
 their song of praise on that joyful occasion, *' Glory to 
 God in th.=^ highest ; peace on earth and good will to 
 men." God's love in sending his Son to suffer and 
 die for the sinsoftho world could arise from no other 
 source, than his sincere and ardent desire to save them 
 from eternal death and raise them to eternal life.— - 
 flence says the apostle, ''When we were yet vs^ithout 
 strength, m due time Christ died for the ungodly. For 
 scarcely for a righteous man will one die ; but God 
 commendeth his lov3 to vardsus, in that while we were 
 yet sinners, Christ died for us." God saw no moral 
 excellence in mankind to excite his complacency 
 towards them. It vvas therefore entirely owing to his 
 mere self-moving goolne^s, that h^ sent his Son tore- 
 deem them from sin and death and raise them to life 
 and happiness. 
 
SERMON XVI. 21^J 
 
 ^. it appears from the invitations, which (;o{l 
 makes to sinners in the gospel, that he de /ires all should 
 be saved. These invitations are universal and «xt(>nd 
 to all sinners of every age, character and '-ondiiion, 
 who are capable of understanding tliem. The evan- 
 gelical prophet cries, ''Ho, every one that thirstcth, 
 come ye to the waters ; and he that hath no money, 
 come ye, buy and eat ; yea, come buy wine and milk 
 without money and without price." Our Savior in- 
 vited all, w ithout exception, to come to him for life. 
 *'Comc unto me, all ye that labour and are heavy la- 
 den ; and I will give you rest." And in the i^nat 
 and last day of the feast, "Jesus stood and cried, say- 
 ing. If any man thirst, let him come unto me and 
 drink." Christ commanded his apostles and thrir 
 successors in the ministry, to make the same olfrrs of 
 salvation to all, without exception. '' Go ye unto all 
 the world and preach the gospel to every creature : 
 he, that believeth and is baptized, shall be saved ; but 
 he that believeth not, shall be damned." And the 
 gospel closes with this general invitation to sinners. 
 "The spirit and the bride say come ; let him tiuit 
 heareth say come ; and let him that is athirst come ; 
 and whosoever will, let him take of the water of life 
 freely." These universal invitations to sinners o 
 come and partake of all the blessings, which TJod has 
 provided for them, by the sufTeringv. and death of Chr-s", 
 afford a strong and undeniable evidence, that (Uh\ i l-- 
 ally desires the salvation of every individual sinner. 
 Neither his wisdom, nor goodness, nor veracity would 
 allow him to make such universal otfl-rs of salvation, 
 unless he really de ired that all should accept of par- 
 doning mercy. If he did not desire, simply eonsidrr- 
 ed, that any should be saved, but only such as eventu- 
 ally will be saved ; it seems that he could not, with 
 any propriety, or sincerity, make the offer of salvation 
 to all, without any limitation, or exception. 
 
 4. It further appears, that (lod sincerely desire* 
 the salvation of all men, from I. is commandir.L^ a'l to 
 embrace the gospel and live. lie never commund* 
 
 3.5 
 
214t SERMON XVI. 
 
 anythin:^ but what is dgreeabl-; to him, in its own na- 
 ture. If it were not agreea'!)le lo him, in its own na- 
 ture, that sinners should repeat, believe and love the 
 goip^l, he would not co.n nand them to do it. He 
 never coninands men to sin, because that is in its own 
 nature disagreeable to him ; and he never commands 
 them to die, or to destroy themselves, because that ii 
 in its own nature disagreeable to him. But he does 
 repeatedly and sole n ily command them to repent, be- 
 lieve and live. Hi says, '' turn yourselves and live 
 ye.'' He also says, ''Repent and turn yourselves 
 from all your transgressions ; so iniquity shall not be 
 your ruin " Our JLord called upon all to whom he 
 preached the gospel, to repent and believe. And the 
 apostle says, '' God now conimandeth all men every 
 where to repent." Yea, God not only commands, 
 but tenderly and solenmly exhorts sinners universally 
 to turn from sin and escape the wrath to come. ''Turn 
 ye, turn ye, for why will you die, O house of Israel ?'' 
 All the warnings, admonitions and exhortations, as 
 well as commands, which God has given to sinners in 
 the Bible, are so many proofs of his sincere and ardent 
 desires, that they should seek and secure the salvation 
 of thr^ir souls. They flow from his benevolent heart 
 and manifest how 2;reatly he feels interested in their 
 eternal welfare. Bi^sides, 
 
 5. The patience and forbearance of God towards 
 sinners is a very clear and convincing evidence, that 
 he greatly desires they should be saved rather than de- 
 stroyed. IfCwodtook any pleasure in the death of 
 the wicked, he would not delay so long to punish 
 them. Though he has prepared his instruments of 
 death and could with mfinite ease, let loose his hands 
 up )n them an 1 crush them in a moment ; yet he endures 
 thfsn with much long suffering, not willing that they 
 should perish ; but come to repentance and be saved. 
 He waits to be gracious not only upon a few of the 
 least guilty, but upon the most guilty and obstinate 
 sinners, fie waited a long time to be gracious to 
 Manasseh and Saul of Tarsus, while they were spread- 
 
SERMON XVI. 215 
 
 ing misery and desliucaon all around them and ex- 
 erting all their taiise zeal in opposing his cause and 
 kin^sdom. Nor is this all. He not only waits uixin 
 sinners to turn and live ; but u^es th^e must puwerlul 
 anil best adapted means to prevent their ruining them- 
 selves, which shows that his patience Hows from a ten- 
 der and benevolent regard for t eir fmal salvdtion. 
 He treats them just as he would treat them, if he were 
 sincerely and deeply concerned for their future and 
 eternal happiness. His whole conduct towards them 
 is a lively and strdving manifestation of his unwilling- 
 ness that they should be lost, and of his ardent desire 
 that they should be saved. There appears no truth in 
 the Bible more clearly revealed, nor more strongly 
 confirmed, than God's benevolent and sincen^ desire, 
 that all men should come to the knowledge of the truth, 
 escape the wrath which is to come and lay hold of eter- 
 nal life. He has provided salvation for th('m. He lias 
 freely and universally offered salvation to them and 
 commanded them to accept it. What more could he 
 have done, that he has not done, by way of means, to 
 make them believe and feel, that he sincerely desires 
 their salvation ? 
 
 IMPROVEMENT. 
 
 1. If God be so far from being wilbng that any of 
 mankind should be lost, that he sincerely desir«'s that 
 all should be saved ; then he always did and alwayy 
 will feel as much benev(dence towards those who arc 
 lost, as towards those who are saved. There can be 
 no doubt whether God did not feel a^ much benevo- 
 lence towards Lucifer before he rebelled, as towards 
 Gabriel. We have reason to suppose, thnt he was 
 every way equal to Gabriel. His intellectual pow- 
 ers were equal. His capacity for kno\v ledge, holiness, 
 happiness and usefulness wore equal. He was as great, 
 as good and valuable a being as Gabriel ; and God 
 felt as much benevolence and complacency towards 
 him, as towards Gabri-1, before ho become an enomy 
 and rebel. Though then indeed lie was no longer an 
 
£70 SERMON XVI 
 
 object of the divine complacence, yet he still remained 
 an ( bject of divine benevolence. God saw all the good 
 he had lost & all the misery he would endure through 
 interminable ages in uhich he never did and never will 
 take any pleasure. He had no pleasure in his death 
 befv>re he died, nor since he died ; and therefore feels 
 as truly benevolent towards him as ever he did. And 
 as God feels as benevolent towards the disobedient, as 
 towards the obedient angels ; so he feels as benevo- 
 lent towards those that will be finally lost, as towards 
 those that will be finally saved. He will feel as much 
 benevolence towards the finally miserable in another 
 world, as he felt in this. We have seen that he feels 
 benevolent towards the vilest sinners in this world ; 
 and they will be as proper objects of his benevolence 
 after they leave this world as they were before. And 
 no reason can be seen, why he should not feel the same 
 benevolence towards them while he is punishing them, 
 as while he W3S fitting them for punishment. The 
 righteous and benevolent judge feels as benevolent to- 
 wards the criminal whom he condemns, after he has con- 
 demned him, as he did before. And shall not the right- 
 eous and benevolent Judge of all the earth feel as be- 
 nevolent towards those whom he has consigned to end- 
 less misery, after his condemnation oflhem, as before ? 
 And an irresistible conviction of his benevolence to- 
 wards them will give a peculiar weight and emphasis 
 to their final condemnation. 
 
 2. If God is so far from being willing, that any of 
 mankind should be lost, that he sincerely desires that 
 all shoulfl he saved ; then it is easy to see how^ his 
 love of benevolence towards them should be entirely 
 consistent with his hatred of them. This appears to 
 many a great paradox. They cannot reconcile his 
 declarations of love to them, with his declarations of 
 displeasure towards them. But it is plain, that a be- 
 ing of perfect benevolence must desire the good of sin- 
 ners more than any other being : and for the same rea- 
 son, he must haif licir sinful and odious characters 
 rnore than any other being. Though Satan has no 
 
SERMON XVI. 577 
 
 benevolence to sinners, yet lie docs not hate tliem 
 so much as (Jod does. The more Ciod desires the 
 good of sinners, the more he hates ihcir totally cor- 
 rupt hearts and sidfish conduct. He knows that (hoy 
 are enemies to him and to all righteousness ; that their 
 hearts are as malignant as serpents ; that the poison 
 of asps is under their lips ; that for the sake of indulg- 
 ing their present selfish feelino;s, they would sacrifice 
 their own eternal good and the eternrd good of their 
 fellow-men; and. if possible, dethrone thrir Creator ; 
 Such is their perfectly sinful and hateful character. — 
 But God is of purer eyes than to behold a ehaiacter so 
 deformed and depraved. The more holy he is, the 
 more he must hate sin. The more benevolent he is, 
 the more he must hate selfishness. The more he loves 
 the happiness of sinners, the more he must hate them 
 for destroying it. The more he loves the good of their 
 fellow-men, the more he must hate them for opposing 
 it. And the more he loves his ow^n great and ainiuMe 
 character, the more he must hate his malignant and 
 mortal enemies. The same benevolence in God, 
 which disposes him to desire their everlasting good, 
 disposes him to hate them with perfect hatred. So that 
 his hatred of then) is not only consistent with his 
 benevolence towards them, but necessarily Hows 
 from it. 
 
 3. If God's benevolence to sinners is consistent 
 with his hating them ; then it is consistent with his pun- 
 ishing them forever. As his benevolence (ii<{)oscs 
 him to hate sinners, so it must dispose him (o punish 
 them. If he can hate them while he exercises benev- 
 olence towards them, then he can punish them while 
 he exercises benevolence towards them. An(' if his be- 
 nevolence dispose him to imte them for their sinful and od- 
 ious characters in this world, it must equiilly dispose 
 him to hate them for the same sinful, odious rharacters in 
 the world to come ; and so long f his benevolence dispos- 
 es him to hate them,itcannot fail to dispose him to punish 
 them; for punishment is the proper expression of haired. 
 The benevolence of a parent disposes him to hate the 
 
278 SERMON XVI. 
 
 disobedience and obstinacy of his child and to punish 
 biio tor it. So the benevolence of the Deity dispoaes 
 liim to hate the disobedience and obstinacy of sinners 
 and to punish them for it As the benevolence of the 
 Deity disposes him to hate impenitent sinners forever, 
 so it disposes iiim to punish them forever, to express 
 hi- hatred of them. Pure benevolence not only may, 
 but must dispose God to feel and conduct in this man- 
 ner towards impenitent sinners. Though the finally 
 impenitent will be the objects of his benevolence forev- 
 er, yet they will always be the objects of his displacen- 
 cy, disapprobation and abhorrence ; and therefore he 
 must be disposed to express his displacency, disappro- 
 bation and abhorrence, of them, punish mg them for- 
 ever according to their desert. And this he expressly 
 threatens to do. '' if I whet my glittering sword and 
 mine hand take hold on judgment, 1 will render ven- 
 geance to mine enemies and reward them that hate 
 rne." 
 
 4. If God is so far from being willing that any of 
 mankind should be lost, that he sincerely desires that 
 all should be saved ; then he will do as much to save 
 all as he can do, consistently with his benevolence, 
 ilis benevolence is entirely disinterested and disposes 
 him to seek the highest good of the universe supreme- 
 ly and forbids him to do any thing for any particular 
 person or object, which is inconsistent with his pro- 
 moting his supreme and ultimate object But his 
 pure benevolence towards every one of mankind cii,:- 
 poses him to do as much to save every one of them as 
 it is morally possible for him to do, without neglecting 
 or obstructing his supreme and ultimate design, -ie 
 isaw it to be consistent with his universal benevolence 
 to provide a Savior for all men. H(' sees it to be con- 
 sistent to otTer salvation to ail. lie sees it to be con- 
 sistent to wait upon sinners to embrace the gospel. 
 He sees it to be consistent to use a vast variety of 
 means and motives to persuade sinners to comply with 
 the oiTei's of mercy. These things he has always been 
 disposed to do, to save all A^ora future and eternal mi^- 
 
SERMON XVI. 27f) 
 
 ery. He did these liun^^^s fjr Pluraoli, for t'ac Israel- 
 ites, WHO perished in the wilderness, for Judas and for 
 thousands, who probably have been lost An 1 he wdl 
 do all \\^i can do consisLeiitly to save sinners, who are 
 now in their probationary state. An J this is all that 
 any of them can reasonably desire hiin to do for thorn. 
 If he should do less for one than f')r another, it will 
 not be owinj^ to his want of benevolence, but to the na- 
 ture of hiS benevolence, which regards the j^ood of the 
 whole, m )re than the good of a part. God pvjrfeclly 
 knows whom the good of the universe requires to bo 
 saved ; and for them he will do all it is necessary for 
 hnnto do, in order to raise them fron sjjiritual d(M*:li to 
 spiritual life and bring them home to the Icingdoia of 
 glory. And with respect totho^e, svhose future and 
 eternal happiness, the good of the universe does not 
 require, but forbids, they themselves will be fully con- 
 vinced, that God did as much for them as he could con- 
 sistently do ; and that their own negligence and obsti- 
 nacy were the only faulty causes of their own ruin. 
 They will have to blame themselves, that when God 
 put a price into their hands to get wisdom and obtain 
 life, they had no heart to do it, but chose death rather 
 than life. Sinners are extremely apt to complain, that 
 God does not do enough for them and requires them to 
 do too much for themselves. But there is no ju^t 
 ground for this complaint ; for it arises entirely from 
 the selfishness of their hearts. If they were not selfish, 
 they would see that God does as much for them as be- 
 nevolence requires him to do. If they were not sel- 
 fish they would see that he requires nothing of ihcni, 
 but what they would be willing to do, if they \rcre be- 
 nevolent. And if they were not selfish, they would 
 see, that he treats them in all rcspecls, just as he oui^ht 
 to treat thetn and just as they would desire to be treat- 
 ed, if they were benevolent. If they would only exer- 
 cise that benevolence, which God has always exercised 
 towards them, they would i\rA all their objections 
 against his character and conduct cease and feel bound 
 to praise him for every thing, of which tliey now com- 
 
280 SERMOxX XVI, 
 
 plain. Thsy would freely acknowledge that all hi* 
 ways are equal, but their own have bee;i very unequal. 
 5. If God acts froiu i(>3sa:ne benevolent motives in 
 loving and in punishing finally impenitent sinners ; 
 then saints will forever love and praise him for all his 
 conduct towards those guilty and miserable objects. 
 Tiiey will love and praise hiii for mercifully providing 
 a Savior for them, who suifered and died to atone for 
 their sins and to open a way fur their pardon and sal- 
 vation. They will love and praise hun for freely of- 
 fering salvation to them upon the most gracious and 
 condescending terms. They will love and praise him 
 for giving them a day of grace and space of repentance 
 and using so many means for so many days and months 
 and years to bring them to repeni ance ; and all the 
 while giving them a rich and ample supply of all tem- 
 poral blessings. They will love and praise him for all 
 his acts of kindness and benevolence towards the evil 
 and unthankful m this world, during their whole pro- 
 bationary state. Nor will they be less disposed to 
 love and praise him, for giving them a just recompense 
 of reward for all tiieir ingratitude, enmity and oppo- 
 sition to him and to all the holiness and happiness of 
 the universe. They will see that his mercy towards 
 them in time and his justice towards them in eternity 
 are equally expressions of his pure, disinterested and 
 universal benevolence. Being holy as God is holy and 
 benevolent as God is benevolent, they will feel as God 
 feels towards those guilty and miserable objects ; and 
 love and praise him for treating them as he had treated 
 them in time and does treat them in eternity. And they 
 will say ''Amen, alleluia," while they see the smoke 
 of their torments ascending forever and ever. They 
 will see, that the whole of God's conduct towards them 
 taken together, both in time and eternity, has flowed 
 from his perfect benevolence, for which they ought to 
 love and praise him forever M)^es will feel that he 
 ought to love and praise him for his whole conduct 
 towards Pharaoh ; and the eleven apostles will feel 
 that they ought to love and praise him for his whole 
 
SERMON XVI. 281 
 
 conduct towards Judas ; and all the lieavonly lio^;ts 
 will feel, tiiat Ihoy ougiit to love and praise him for all 
 his cjnJuct towards llie spirits in prison ; which has 
 displayed the beauties of his benevolence before the 
 eyes of the whole intelligent creation. 
 
 (). It appears from what has been said about (ioil's 
 ^villingness and desire, that sinners nii;^ht be sav^ d, 
 that they are extremely unwillin;;^ to be saved. Tli y 
 generally think and say, that they are uillini^ lO 
 be saved and more willing to be saved than 
 God is willing to save them. But what says 
 their conduct ? does it not prove their insincerity? 
 If they sincerely desired to be saved, would they not 
 accept of salvation, when God has provided salvation 
 for them, offered salvation to them, urged them to 
 accept of it, by the most endearing and powerful mo- 
 tives and removed every obstacle out of their way of 
 obtaining eternal life, but merely their unwillingness to 
 enjoy it ? Nothmg but their unwillingness to he sav- 
 ed has hitherto prevented their accepting of salvation, 
 or even can prevent their accepting it, this side of 
 eternity. They are not merely unwilling to be saved, 
 but extremely unwilling to be saved. They are so 
 unwillmg, that no temporal good, that God can be- 
 stow upon them, can make them willing, that no eter- 
 nal good, he can offer to them, can »nake the:n willing, 
 and that no eternal evil, he can threaten to them, can 
 make them willing. They had rather die than live ; 
 ihey choose eternal death rather than eternal hfe. 
 God has been so willing to save them and done so 
 much for them, to demonstrate his sincere and ani. nt 
 desire to save them, that he basset their unwilling- 
 ness to be saved, in the most visible and striking ligl't. 
 He has a right to ask them and to ask the whole inii- 
 verse, what more could I have done to save my incor- 
 rigible enemies, that I have not done ? What more 
 could he have done for Pharaoh ? Wliat tnore con id 
 he have done for those, whom he miraculously led 
 through the Red Sea and fed and clothed and pre.rrv- 
 ed in the dreary wilderness, where they fell ? ^^ hat 
 
 36 
 
262 
 
 SERMON XVI, 
 
 more could he have done for Judas, whom he allowed 
 to live with Christ and his apostles ? What more can 
 he do for sinners at this day, than to preserve their 
 lives, pour continual instructions into their minds, 
 wait to be gracious to them and fill their hearts and 
 their houses with the bounties of providence ? Let 
 the conduct of sinners speak. Let the conduct of 
 God speak ; and the voice of conduct will finally be 
 hear!. The conduct of God will confirm the sincer- 
 ity of his solemn declaration, ''As I live, saith the 
 Lord God, I have no pleasure in the death of the 
 wicked." But the conduct of impenitent and incor- 
 rigible sinners Vvdll proclaim the insincerity of their 
 pretentions to be more willing to be saved, than God 
 was willing to save them. Hence, 
 '' 7. We learn the astonishing grace of God in mak- 
 ing any sinners willing to be saved. The grace of 
 God, indeed, appears in every step he takes in actu- 
 ally saving sinners ; but it appears more visible and 
 illustrious in some steps than in others. His grace ap- 
 pears in giving his son to die for sinners. His grace 
 appears in bis free and universal otTers of salvation ta 
 sinners. His grace appears, in the peculiar and pow- 
 erful means, which he uses to bring sinners to repent- 
 ance. But he gives a brighter and more glorious dis- 
 play of his soverign grace, in changing the hearts of 
 sinners, after they have abused all previous acts of his 
 grace, in providing salvation for them, in offering sal- 
 vation to them, in calhng upon them by his word and 
 providence to accept of salvation. It is conquering 
 grace, which overcomes not only their un worthiness, 
 but their unwillingness and obstinacy, at the very time 
 they were resolved to destroy themselves. Renewing 
 grace is, in the strictest sense, special, irresistible grace. 
 It demonstrates, that God is infinitely more willing to 
 save sinners, than they are to be saved. It is subduing 
 their unwillingness and making them willing in the 
 day of his power to be saved. It is softening the heart 
 of one, while he is haniening the heart of another. It 
 is forming one a vessel of honor, while he is forming* 
 
SKRMON XVI. 283 
 
 another a vessel of di.shonor. It is displaying the 
 riches of his grace upon one, while he is fiiting jinothcr 
 for destruction. God's making the unwilling to he 
 "Nvilling to he saved is the most special, sovereign, dis- 
 criminating act of grace that he ever displays in tlie sal- 
 vation of sinners. And it ought to fill the suhjccts of it, 
 with the siiicerest and warmest gratitude to the God 
 of all grace. 
 
 The subject now calls upon everyone to inquire, 
 whether he has been made to experience the renewing 
 grace of God. He has, you know, graciously provid- 
 ed a Savior for you, tendered salvation to you and 
 given you a day of grace and space of repentance ; 
 and, perhaps, made you to see your danger and guilt. 
 But has he made you wiUing to be saved ? 
 
SERMON XVIL 
 
 SAXHTTS PESXRi: GOD TO PUNISH SIIT27ERS. 
 
 Psalm, xxviii, ^—Giv? them according to 
 thdr deeds and according to the wickedness of 
 tknr endeavours : give them after the work of their 
 hands, render to them their desert. 
 
 These are the words of the man after God's own 
 heart, who possessed pure benevolence and who ex- 
 pressed the genuine feelings of his heart, in his address 
 to the throne of divine grace. It appears from the 
 preceding petitions, that he presented this with peculiar 
 solemnity and tenderness. "Unto thee will 1 cry, O 
 L.^rd my rock ; be not silent to me, lest if thou be 
 silent to me, I become like them that go down into the 
 pit. Hear the voice of my supplications when I cry 
 unto thee, when I lift up my hands towards thy holy 
 oracle. Draw me not away with the wicked and with 
 the workers of iniquity." And to manifest the sin- 
 cerity of his request, he continues to cry, "Give them 
 according lo their deeds and accordmg to the wicked- 
 ne^is of their endeavours : give them after the work of 
 their hands ; render to them their desert." Me had 
 pr:iyed, that God v/ould not draw him away with the 
 wicked, nor cast his future and final lot among them. 
 F)r they appeared so od'ous in his sight and so de- 
 serving of the marks of the divine displeasure, that he 
 could not only approve of their being punished, but 
 could sincerely desire God would punish them for his 
 own glory and the good of all holy beings. His ppfit- 
 ion is an expression of that love to holiness and hatred 
 
SERMON XVII. 285 
 
 ©f sin, which rei<^ns in every pious, benevolent licart. 
 Hence \^e may justly draw this jzeiieral C(.richisinn. 
 C-ood men do desire God to punish finally impeni- 
 tent sinners according to their d< serts. 1 shall, 
 
 I. Show why impenitent sinners deserve to he pun- 
 ished ; 
 
 II. Show tliat some impenitent sinners m.ore de- 
 serve to be punished than others ; 
 
 HI. Show what is implied in God's punishing 
 them according to their deserts ; And, 
 
 IV. Show why good men desire God to punish 
 them according to their dcsfrts. 
 
 1 Let us consider why impenitent sinners deserve 
 to be punished. 
 
 It seems to be suppo^^ed in the text, that there arc 
 three things, for whicli tluy deserve to be punished, 
 their deeds, their works and iheir endeavours, j.ut 
 every one knows, there is no criminality or ill desert 
 in mere external actions. Deeds and works are exter- 
 nal actions, and simply considered, have no ciiminal- 
 ity. The ill desert of sinners, therefore, consists in 
 something ditferent from their works, or deeds, or ex- 
 ternal actions ; and the text suggests the only ground 
 of their ill desert. ''Give thrm according to their deeds 
 & according to the wickedness of their endeavours." 
 Their wickedness lies in tl)eir endeavoui s, or their in- 
 tentions to do evil. All sin consists in selfii^hness ; 
 and all selfishness lies in the heart. The heart is the 
 seat of sin ; and a sinful heart consists in sinful de- 
 sires, intentions, or atfecVions. When men desire or 
 intend, or endeavor to do evil, they are really guilty 
 and deserve to be punished. It is the dictate of com- 
 mon sense, that no man deserves to be j)unishetl for 
 his conduct, when he had no evil design in it, and it 
 is equally the dictate of con mon sense, that every n»an 
 deserves to be punished, when he has intended, or en- 
 deavoured to do evil It is the character of all sin- 
 ners, that every insagination of the thoughts of th« ir 
 heart is evil, only (vil eortini^a'lv. All their fiee, 
 voluntary exercises are entire!} icllish and criminal, 
 
288 SERMON XVII. 
 
 for which they deserve to be punished. Sin and guilt 
 are naturally and inseparably connected. Of this all 
 sinners are conscious. They know that when they 
 commit sin, they are guilty and deserve to be punished. 
 Joseph's brethren acknowledged that they w^ere verily 
 guilty and deserved to be punished for selling him into 
 Egypt ; and Judas condemned and punished himself, 
 for betraying his Lord and Master. The hearts of 
 impenitent sinners are fully set in them to do evil, for 
 which they are conscious tkat they deserve to be pun- 
 ished, whether they are punished, or not punished. 
 They know the reason why God threatens to punish 
 them both in this life and the life to come. They 
 know it is because they are continually committing 
 sin, which is the abominable thing that God hates and 
 that he ought to punish them for. They know that 
 sin creates guilt and guilt creates desert of punish- 
 ment. This leads us to consider, 
 
 II. That some sinners more deserve to be punished, 
 than others. So David thought when he said to God, 
 *' give them according to the wickedness of their en- 
 deavors, render to them their desert." These phrases 
 convey the idea, that some sinners may be more ill de- 
 serving than others. This must be true, if ill-desert 
 is founded in the ill intention, or design of sinners. 
 it is evident that one sinner may have a more selfish 
 &/ malevolent design, than another ; and of course may 
 be more deserving of punishment. Though all sin- 
 ners act from selfish and sinister motives, yet they may 
 act from different motives and contract different de- 
 grees of guilt. One may design to take away a man's 
 property ; another m.ay design to take away a man's 
 life and another may design to destroy a nation.— 
 These are all bad designs ; but the second is worse 
 than the first and the third is worse than the second. 
 Cain v/as morej^criminal than Achan, and Pharaoh was 
 more criminal than Cain. It does not appear, that 
 Achan intended to destroy any man's life, but Cain 
 meant to destroy his brother's life, and Pharaoh meant 
 to destroy a whole nation. Ill desert is always in 
 
SERMON XVII. W^7 
 
 proportion to the ill design of the agent ; and the ill de- 
 sign of the agent is always in pro[)()rtion to the inngni- 
 tude of the evil he designs to do. 1 know it is supposful, 
 that ill desert is to be measured by the strength and 
 tendency of an evil intention. But neither tlie strength, 
 nor tendency of an evil intention is the proper inoas- 
 Tire of ill desert. It is as criminal to kill a man in cool 
 blood, as in a violent passion. This is the dictate of 
 common sense and agreeable to the laws of God and 
 man. Cool, premeditated acts of killing are denomi- 
 laated murder, but violent and unpremeditated acts 
 of killing are called man-slaughter. And there 
 is a just foundation for this distinction. The man, 
 who kills another from a cool, deliberate intf.m- 
 tion, has more time and opportunity of viewing the 
 act in its nature and dreadful consequences, than 
 the man, who kills another suddenly and without pre- 
 vious consideration. Indeed, the badness of any evil 
 intention does not depend upon the strength of the af- 
 fection from which it flows, nor upon its evil tendency^ 
 any further than its evil tendency is foreseen. Some 
 imagine, that every sinful exercise of heart is in- 
 finitely criminal and ill deserving, because it tends to 
 do infinite mischief and would produce this effect, if it 
 "were not under a divine control. But granting here 
 what might be questioned, that every sin lias a natural 
 tendency to do infinite mischief, if it were not divinely 
 controlled ; yet no man can be reasonably accountable 
 for the evil tendency of his evil intention or action, any 
 further than he foresaw its evil tendency, 
 
 If every sinner were accountable for all tlio evil con- 
 sequences of his evil actions, he could not so much 
 as conjecture the degree of guilt or ill d(?sert that 
 would be chargeable to his account. It must be suppos- 
 ed, therefore, that the sinner's ^uilt is only in propor- 
 tion to the evil he intends to do and not in propor- 
 tion to the evil he may actually do, or wouhl have 
 done, had not his evil action been overrulctl or restrain- 
 ed in its consequences. This may be illustrated by 
 a scripture example. You remember tiiat when Da- 
 
;388 JBERMON XVII. 
 
 vid iled from Saul, hd vveat to Nob, under a pretence 
 of coasulting Abimelech, the priest, and by deception 
 induced hia to give bivn the shew-bread and Goliah's 
 sword This act was followed with most serious and 
 fatal consequences. For when Saul vas mformed of it, 
 he sent and destroyed four-score and tive priests of the 
 JL ord. Now, if Dxvii did not foresee t.iese fatal con- 
 sequences of his conduct, what propriety could there 
 be, that he should be chargeable with them ? If he 
 had no thought, that his deceiving Abimelech would 
 have a tendency to destroy his father's house, how 
 eould he be guilty of .nurdering A.oimeiech and 
 his father's house ? His guilt could not extend any 
 further than his real intention extended ; nor could ae 
 be chargeable for the evil tendency of his action any 
 further than he foresavv the consequences of it And 
 the same may be said of every other evil action Its 
 guilt cannot extend any farther than the agents knowl- 
 edge of its evil tendency extends. But so far guilt al- 
 v^ays will extend. The evil intention of a sinful agv^nt 
 is the exact measure of his guilt, or ill desert. And 
 according to this measure, the guilt of one person may 
 be mucta greater than the guilt of another. There is 
 a great difference in the views and designs of sinners. 
 Some act upon a ^mailer and some upon a larger scale. 
 The sins of some men are much more heinous in the 
 sight of God than others. This doctrine Christ 
 abundantly taught. He represented some sins as motes 
 &, others as bea ns. He said, " the servant, that knows 
 his master's will and does it not, shall be beaten with 
 many stripes." ^ ^e said, if he had not come and spo- 
 ken to the Jews, they had not had comparatively any 
 sin. He said to Pilate, he that delivered him unto 
 him had the greater sin meaning Caiphas, the high 
 priest. Though Pilate was guilty in condemning 
 Christ, yet he was not so guilty as Caiphas in delivering 
 him into his hands. Caiphas had more light than Pi- 
 late ; and this rendered his guilt much greater than 
 Pilate's. Pilate inlenHed to crucify Christ to please 
 the people ; but Caiphas intended to get Christ cru- 
 
SERMON XVII. 2S[) 
 
 cified, to prevent the spread of (U gospel. Caiplias 
 had a worse intention tliun Pilate ; and his "-iiilt 
 was in proportion to tlic ^vickcdness of his ciidcavors. 
 tierod's guilt was in proportion to his evil intention, 
 which was to destroy all the children in Hithhdicm 
 under two years old. And Paul's guilt was \n propor- 
 tion to his evil intention, vvhicii was to destroy the 
 whole (^hristian Church. 1 hus it app(>ars, to he 
 agreeable to scripture and reason, that some sinners 
 niore deserve to be punished than others, because their 
 ill desert is always in proportion to the wickedness of 
 their endeavors. The next thing is, 
 
 III, To show what is implied in God's punishing 
 finally impenitent sinners according to their deserts. 
 It has been shown that all sinners are guilty and ill de- 
 serving, but some are more gudty than others. The 
 inquiry now is, what is implied in (^od's rendering to 
 them according to their desert. And, 
 
 1. It implies his punishing them according to the 
 duration of their desert. They deserve to be punish- 
 ed, because they have done evil of design. Thon*. is 
 ill desert necessarily connected with every evil atfeetion, 
 desire, or intention, which they have freely and volun- 
 tarily formed. This ill desert will exist as long as they 
 continue to exist ; and since they are to exist forever, 
 their ill desert will forever exist, unless there be some 
 cause to remove it. But what cause can remove their 
 giiilt ? The atonement of Christ cannot remove it. — 
 For notwithstanding he has tasted death for every mtin 
 and died the just for the unjust ; yet impenitent sm- 
 iiers are as guilty and ill deserving, as if Cfirist had 
 never laid down his life for them : yea, they are un- 
 speakably more guilty, than if Christ had not made a 
 propitiation for their sins and offered salvation to them. 
 His atonement will forever increase, intsead of remov- 
 ing the guilt of finally impenitent sinners. 
 
 Again, repentance cannot take away the guilt of 
 those, who go out of this world impenitent. For if it 
 could be supposed, that they should repent aftrr death, 
 vet their repentance could have no tendency to remove 
 
 37 
 
i^'CO SERMON xvir. 
 
 their giilil. A robber, or niurdercr, may repent in' 
 this v.'orld after he is condemned to die, but his repen- 
 tance lias no tendency to remove his guilt or save hun 
 from death. He still deserves to die and all mankind 
 i»pprove of his execution. And if repentance cannot 
 remove the desert of temporal death, surely it cannot 
 remove the desert of eternal death. 
 
 Again the ill desert of sinners cannot be removed 
 by any temporary punisiuiient. It is not the nature of 
 punishment to to take away criminality or ill desert. — 
 if punishment could take away guilt, then a guilty per- 
 son might be punished till he became innocent. But- 
 who can conceive, that punishment should produce this 
 eficct ? What parent ever corrected his child with 
 a view^ to make him innocent of the oifence he had com- 
 mitted '^ What court of justice ever directed a crim- 
 inal to be punished, with a view^ to take away his crim- 
 inality and restore him to innocence ? The design 
 of punishment is not to take away guilt, but to dis- 
 play justice. We cannot conceive, that God can, by 
 punishing a sinner for ages, or for any limited duration 
 remove his guilt and make him innocent. Now, if 
 neither the atonement of Christ nor sincere repentance, 
 nor temporary punishment can take away the ill desert 
 of those, who die impenitent ; then their ill desert 
 must remain forever. But if their ill desert must re- 
 main forever, then to punish them according to the 
 duration of their ill desert, must be to punish them 
 for.'ver. So that one thing implied, in God's punish- 
 ing sinners according to their deserts, is punishing them 
 according to the duration of their guilt, which will nev^- 
 cr cease. Besides, 
 
 2. His punishJng them according to their deserti? 
 further implies his ])unishing them according to the 
 degrees of Iheir guilt. It appears from what has been 
 said, that some will have greater degrees of guilt than 
 others ; and therefore it will be proper to measure the 
 degree's of future punisiiment according to the degrees 
 of guilt, vvhicl) thefmally impenitent have contracted. 
 Though the guilt of all be the same in respect to du- 
 
SERMON XVJI. £91 
 
 a^ation and their punishment must be the same in res- 
 pect to duration, yet the punishment, which (Jod will 
 inflict upon them, must be dilierent in decrees accord- 
 ing to their different degrees ofguiK. Justice seems to 
 require, that God sliould punish them according to 
 their ditrerent degrees of ill desert. And scripture as- 
 sures us, that this will be the case in the great day of 
 retribution. Christ expressly declares; that it shall be 
 more intolerable for some sinners than for others in iho 
 day of judgment. It is the design of future punish- 
 ment to display God's displeasure at sin ; and in order 
 to display his displeasure at sin in the clearest iiglit he 
 must dispense different punishments to tliose of dilTer- 
 ent degrees of guilt. He i;", able to measure their dif- 
 ferent degrees of guilt and the d liferent degrees of pun- 
 ishment, which they deserve ; and he will not fail to 
 " render to them their desert ;" for shall not the Judge 
 of all the earth do right ? It only remains to show, 
 
 lY. Why good men desire, that God would punish 
 the finally impenitent according to their deserts. We 
 find, that some of the best of men have sincerely desir- 
 ed God to inflict a just punishment upon all incorrigi- 
 ble sinners. David, not only in the text, but in a 
 multitude of other places in the Psahns, imprecates 
 .the final destruction of the finally impenitent, lie 
 solemnly prays to God to '' give them according to 
 their deeds and according to the wickedness of tL ir 
 endeavours : give them after the work of their hands ; 
 render to them their desert." Elijah prayed in ^he 
 same spirit and in the same language. "Wot ye not 
 what the scripture saith ofElias ? how he maketh in- 
 tercession to God against Israel." And the spirits of 
 just men made perfect cry to Crod, to give unto impen- 
 itent sinners their desert. John says, " I e>aw under 
 the altar the souls of them that were slain for the word 
 x)f God and for the testimony which th.ey held : and 
 they cried with a loud voice, suying, How long, O 
 I^ord, holy and true, dost thou not judge and avenge 
 our blood on them, that dwell on the earth ?" These 
 are divine declarations, that good men do desire God to 
 
2d2 SERMON XVII. 
 
 punish the finally impenitent according to their de- 
 serts. But it is still worthy of our serious inquiry, 
 why the truly pious and benevolent do d.^sire God to 
 inihct eternal punishment upon any of their lellow 
 creatures. Saints certainly have a clear and awful 
 sen^e of eternal misery and yet they desire God to in- 
 flict it upon the final enemies of all righteousness. — 
 What good reasons can they have for such a desire ? 
 H<'re I would say, 
 
 J. That it is the nature of true benevolence to love 
 justice. The justice of God is a truly amiable and 
 o;lorious attribute of his nature. It is an essential 
 branch of his infmite benevolence. And since saints 
 view the justice of God in this light, they must be 
 pleased to see the displays of it upon the finally im- 
 penitent, who deserve the full execution of divine jus- 
 tice in their future and eternal punishment. Good 
 men would not desire, that God should punish them at 
 all, if they did not deserve to be punished. It is their 
 ill desert, that renders them proper subjects of punish- 
 ment ; and as it has been shown, that their ill desert 
 will continue forever. There is the same reason why 
 they should be punished forever, as why they should 
 be punished at all ; and the same reason why good 
 > men should desire God to punish them forever accor- 
 ding to their deserts, as why they should desire him to 
 inflict the lightest and shortest punishment upon them. 
 If good n)en love the justice of God, they must love to 
 SC' God display his justice in punishing those, who de- 
 serve to be punished ; and sincerely desire that he 
 sl.ould continue to display his justice in punishing 
 tlioni, as long as they deserve to be punished, which 
 will be to all eterniiy. There is precisely the same 
 reason why good men shoul:t desire God to punish the 
 fmally impenitent f )r(3ver, as why they should desire 
 him to punish them at all cither in this hfe, or in the life 
 to come. 
 
 2. It is the nature of true love to God, to desire 
 that he may be glorified forever. But he cannot be 
 forever glorified by the finally impenitent, without 
 
SERMON XVII. 29S 
 
 punishiiii^ ihcm according to their deserts. They de- 
 serve eternal punishment and God cannot free them 
 from it, by annihihition. It seems to be inconsistent 
 ^vith the moral rectitude of God to pui an end to the 
 existence of his sinful creatures, who deserve to feel 
 the weight of his everlasting displeasure. But if he 
 must continue them in existence forever, he must either 
 punish them forever according to their deserts, or else 
 make them happy forever contrary to tlieir deserts and 
 contrary to the tprms of salvation through the atone- 
 ♦ment of Christ. But he can do neither of these things 
 consistently with his glory. What then must he do, to 
 glorify himself by the finally impenitent, but to punish 
 them forever ? And for this reason, good m.en do sin- 
 cerely desire, that he should punish them forever accor- 
 ding to their deserts. Besides, 
 
 3. They desire he should punish them forever, to 
 promote the highest good of the universe. The just 
 punishment of the wicked will always promote the holi- 
 ness and happiness of all holy beings. Hence the apos- 
 tle demands, "what if God, willing to shew his wrath 
 and make his power known, endured with much lon<^ 
 suffering the vessels of wrath fitted to destruction : 
 and that he might make known the riches of his glory 
 on the vessels of mercy, which he had afore prepared 
 unto glory ?" All good men ardently desire the purest 
 and highest blessedness of all holy beings ; and for this 
 reason, must desire that God would display the beauties 
 of his justice, as well as the riches of his grace, bv 
 eternally rewarding both the righteous and the wicked, 
 according to their works. 
 
 IMPROVEMENT. 
 
 1. If the ill desert of sinners essentially and neces- 
 sarily consists in their free, voluntary design to do evil; 
 then neither the foreknowledge, nor purpose, nor agen- 
 cy of God can ever afford them the least ground, or 
 reason, to complain of him, for punishing them forever. 
 They will always know, that God foreknew and de- 
 creed their final impenitence and that his agency was 
 
294 SERMON XVII. 
 
 <!oncerncd ii:i fitting iheni for their final doom ; hui 
 (bey will be forever conscious, that they acted freely 
 and voluntarily in all their wicked endeavours and sel- 
 fi:sh conduct, lor which, they themselves being judges* 
 they deserve eternal punishment. As neither the fore- 
 knowledge, nor decree, nor agency of God, did pre- 
 vent their ill desert in time, so neither the foreknowl- 
 edge, nor decree, nor agency of God can remove their 
 ill desert to all eternity. And just so long as their ill 
 desert remains and they are conscious of it, their 
 mouths will be stopped and they will feel that they 
 iiave not the least ground or reason to complain of be- 
 ing punished forever according to their deserts. If 
 the foreknowledge, or decree, or agency of God ever 
 did, or ever should remove their ill desert, then indeed 
 they would have good ground to complain of God for 
 making them what they are and for punishing them for 
 what they are. But all sinners, whether they believe 
 or disbelieve the foreknowledge, decrees and agency 
 of God or not, knov/ that they are really guilty ; and 
 if they are really guilty, they deserve to be punished 
 and God may justly punish them as long as they de- 
 serve to be punished. As they now know that they 
 aie guilty, so they always will know that they are guil- 
 ty ; and as they always will know that they are guilty, 
 so they always will know that tiiey have no ground or 
 reason for complaining of God for punishing them for- 
 ever according to their deserts. The prophet puts the 
 question to every impenitent sinner, *'What vsrilt thou 
 say, when he shall punish thee ?" He will have noth- 
 ing to say by w^ay of complaint, any more than the 
 man, that was cast into outer darkness for being desti- 
 tute of a wedding garment, *'he was speechless." 
 
 2. If good men, for good reasons, desire God would 
 punish the finally impenitent according to their deserts; 
 then they are prepared to rejoice, when they shall see 
 him display the glory of his justice in their future and 
 oternal punishment. Though there may be something 
 in a future state w^hich shall prevent the righteous and 
 the v/ickcd from passing the one from the other ; yet 
 
SERMON xvir. 29i!^- 
 
 Jfliere is no reason to think, that they will not bo mutu- 
 al spectators of each others final condition. Though 
 Christ, in the parahlc of Dives and Lazarus, repre- 
 sents that there is an insurmountable bar of separation 
 between Dives and Abraham and Lazarus ; yet ho 
 represents them as spectators of each others condition. 
 Dives saw Abraham and Lazarus in their happy con- 
 dition ; and they saw him in his state of torment. And 
 it is said of the worshipper of the beast, that ''he shall 
 be tormented with fire and brimstone in the presence 
 of the holy angels and in the presence of the Lamb." 
 That is, in the view of Christ and the angels. There 
 can be no doubt, therefore, that the righteous will for- 
 ever see the displays of divine justice upon the vessels 
 of wrath and cordially rejoice in God, while they be- 
 hold the smoke of their torments ascending forever &. 
 ever. Though they will take no pleasure in the sin 
 or misery of the damned ; yet they will take pleasure 
 in seeing a holy and righteous God give unto his im- 
 penitent and incorrigible enemies a just recompense of 
 reward. Do not good men rejoice in the displays of 
 divine justice in this world ? Do they not rejoice, 
 when their armies engage in a just w^ar and slay thou- 
 sands and thousands of their unjust and cruel enemies? 
 Do they not approve of the appointment of days of 
 thanksgiving and spend them in public praise for the 
 displays of divine justice in destroying those, whom 
 they believe deserve to be destroyed ? Are they not 
 then prepared to rejoice in far more bright displays of 
 vindictive justice, in the future and eternal punishment 
 of all the finally impenitent and incorrigible enemies 
 of God and his kingdom ? Their love to God and to 
 the highest happiness of the universe cannot fail to 
 prepare them to unite with all the heavenly hosts, in 
 crying "Amen, Alleluia, while they see the smoke 
 of their torments ascending forever and ever." 
 
 3. If good men desire God to punish the finally im- 
 penitent forever, for the reasons that have been men- 
 tioned ; then they w^ill never have any just ground to 
 reproach or complain of them, for feeling and express- 
 
290 SERMON XVII. 
 
 ill": such a desire. Many are stuaibled at the language 
 oftho inspired writers, vvho so often imprx^-ate divine 
 judgments upon the incorrigibly wicked ; and especial- 
 ly at the language of David in the text and in various 
 other psalms. They seem to suppose, that such lan- 
 guage breathes a malevolent spirit towards the enemies 
 of God, which no man ought to feel, or express. Dr. 
 Watts was of this opinion and accordingly omitted to 
 versify some whole psalms. Expositors in general 
 have supposed, that such imprecations are not to be 
 understood literally. Some have supposed, that they 
 are to be understood prophetically, and others that they 
 are to be understood poetically. But there appears 
 no difficulty in understanding them literally. They 
 express the same spirit, that God feels towards incor- 
 rigible sinners, and the same spirit that he expresses 
 in actually punishing them, according to their deserts. 
 He feels no malevolence towards those, whom he pun- 
 ishes forever and takes no pleasure in the eternal 
 death of the wicked, but he takes pleasure m doin^ 
 justly, as well as in loving mercy. And all his friends 
 oujjht to take no pleasure in the misery of the damned, 
 but they ought to take pleasure, in seeing God do just- 
 ly, as well as in seeing him display mercy. The rea- 
 sons we have given why good men desire God to pun- 
 ish the finally impenitent, according to their deserts, 
 were these three, first, their love of the attribute of di- 
 vine justice, and secondly, their love to the glory of 
 God, and thirdly, iheir sincere regard for the good of 
 the universe. These are sound reasons, why pious 
 and benevolent men should desire God to punish the 
 finally impenitent forever ; and discover not the least 
 malevolence towards the wicked ; who will never, 
 therefore have the least ground to reproach the n for 
 their benevolent desire. I have heard it scofHngly 
 said, that those, who expect and desire God should 
 punish the finally impenitent forever, appear to hope, 
 that tiiey shall forever enjoy a malicious pleasure in 
 seeing the misery of the damned. But this is a ground- 
 less and unjust reproacli cast upon the truly pious and 
 
SEIiMON XVII. 1.07 
 
 benevoleat. Thou^Ii tlioy will iorcvcr rejoice in the 
 displays oi' divine justice, yet they will not rejoice in Ltie 
 eiiects of divine juslice upon the wicked. Who can 
 suppose, that Adam or Abel will rejoice in the misery 
 of V^'ain ? Who can suppose, that Aaron will rejoice 
 in the misery of Nadab and Abiliu ? Wtio can sup- 
 pose that David will rejoice in the iiiisery of Absa- 
 lom ? But those parents, with all their benevolence 
 towards their oifspring, will say, Amen, while they for- 
 ever behold the tokens of their torments ; nor will 
 their miserable olf-pring have the least reason to re- 
 proach or complain of their pious parents and friends 
 for rejoicing in the displays of divine justice upon 
 t'lem. Scoifers in this world may reproach and blame 
 God and his friends, for approving divme justice dis- 
 played towards the spirits in prison ; but whenever 
 ihey come into the other world, they will be fully con- 
 vinced, that they have no being to blame but them- 
 selves, for the miseries they endure. Indeed, all the 
 objections, that were ever made or felt against the fu- 
 ture fate of the finally impenitent, have arisen from a 
 misapprehension, or misrepresentation of the nature, 
 and tendency of pure, universal, disinterested benevo- 
 lence. 
 
 4. If good men desire God to punish the finally impeni- 
 tent forever, then they have no more reason to disbe- 
 lieve and oppose the doctrine of reprobation, than the 
 doctrine of election Though all good Calvinists be- 
 lieve and love the doctrine of election, yet many of 
 them dislike and oppose the doctrine of reprobation. 
 They love the doctrine of election, because it displays 
 the sovereign grace of God towards the vessels of mer- 
 cy ; but dislike and oppose the doctrine of reproba- 
 tion, because it displavs the vindictive justice of God 
 towards the vessels of wrath. But how can they con- 
 sistently love the divine attribute of grace, while they 
 hate the divine attribute of justice '^ If they approve 
 of God's conduct, in choosing some to eternal life and 
 preparing them by his special grace for future and 
 eternal happiness and finally putting them into posses- 
 
 33 
 
c>98 SERMON xvn. 
 
 sion of it ; why should they not approve of his conduct, 
 in reprolKtting some lo eternal destruction and prepar- 
 ing thciu lor it and finally inflicting it upon them? 
 The truth is, that all good Calvinists deceive them- 
 selves, when they love the doctrine of election and do 
 not love the doctrine of reprobation. But those, who 
 do really hate the doctrine of reprobation, deceive 
 themselves, when they think they love the doctrine of 
 election. This inconsistency is altogether wrong and 
 unjustifiable in both cases. Those, who love God for 
 electing some to eternal life and to the means that lead 
 to it, ought to examine the subject critically and impar- 
 tially and see the inseparable connection between elec- 
 tion and reprobation and cordially approve of both. 
 Aaa those, who do not love the doctrine of reprobation, 
 nor consequently the doctnne of election, ought to 
 examine the subject critically and impartially and see 
 their intimate connection ; and in this way and in this 
 \vay only, make their calling and election sure. 
 
 5. If guilt or ill desert consists in the evil intentions 
 of the heart ; then there is a wide difterence between 
 awa':enings and convictions. Sinners are commonly 
 awakened, before they are convinced. They are of- 
 ten greatly alarmed in the view^ of future and eternal 
 miserv, w^hile their conscience is not awakened to con- 
 vince them of their guilt and desert of the punishment 
 they fr^ar and dread. It is one thing to be sensible of 
 their danger and another thing to be sensible of their 
 guilt. \V^hile sinners are merely awakened to see 
 their danger, their hearts rise against God, complain 
 of the penalty of his law, call him a hard master, op- 
 p ^se the doctrine of election and of reprobation, con- 
 demn their Maker and justify themselves. But when 
 their conscience awakes, it condemns all their free, 
 voluntary exercises and actions as altogether selfish 
 an i sinful and real transgressions of the law of love. 
 The commandment comes, sin revives and they die. 
 They measure their guilt by the divine law, which 
 places it not In their external conduct, but in their in- 
 ternal intentions, desires and designs. They find that 
 
SERMON xvir. 299 
 
 whatever the law saith, either in its procept, or pphu - 
 ty, it saith tothem. Their mouths are stopped and 
 they become entirely guilty, before God and feel that 
 they justly deserve that etei-nal punishment, which he 
 has threatened to inliict upon them. Such <;enuire 
 conviction prepares them for a sound conversion, if 
 God sees fit to change their hearts. And none have 
 aright to think, that their hearts are changed, if their 
 consciences have not been thus convinced. 
 
 6. If guilt or ill desert consists in the selfish and sin- 
 ful affections of the heart ; then we may see why mor- 
 al sinners commonly experience the deepest convic- 
 tions before they are converted- They are not so easi- 
 ly awakened and alarmed as more open and profligate 
 sinners. Their external conduct excites their fear. 
 They see, that they are externally worse than others 
 and imagine that God views them as much worse, and 
 is more disposed to destroy them, than less vicious sin- 
 ners, which throws them into great anxiety and dii^- 
 tress. But moral sinners view themselves better than 
 others and imagine that ' >od views them better and 
 feels less disposed to punish them so severely as other?. 
 If God comes and awakens the young, the vain and 
 externaliy bold and obstinate ; they feel whole and se- 
 cure ; for they are not as other men, who openly de^y 
 and trifle with sacred and divine things. But when 
 the holy Spirit aw^akens their consciences and shir s 
 them the plague of their hearts, they are far from thiiik- 
 ing that they are better than other sinners. Th y 
 are convinced, that not only their externally bad ac- 
 tions, but their externally good actions have been al- 
 together selfish and criminal and rendered them worthy 
 of God's wrath and curse both in this world and the 
 world to come. They see the nature and ill desert of 
 sin, which destroys all their former false notions of be- 
 ing better than others and all their false hopes founded 
 upon their false opinion of themselves. It is not no 
 much the sense of danger, as the sense of guilt, that 
 presses them down and pushes tiiem to the border ; of 
 despair. They view themselves far worsL\ instead ot 
 
f500 SEIIMON XVII. 
 
 better than other men. They are ready to imagine 
 that God will more readily parlon the sins of other 
 men, but their own sins appear too great to be forgiven. 
 They have thought and read, and heard more than the 
 vain and stupid ; but they have done nothing but abuse 
 the light and knowledge they have rtceived, by wdiich 
 their guilt has been tenfold augmented. This is the 
 distressing case of moral sinners under convictions, 
 whether they have, or have not neglected the means of 
 grace, or whether they have or have not professed to 
 Jove religion. Sinners are generally stout hearted un- 
 der awakenings, but when their conscience is wound- 
 ed with a sense of guilt, they have more than they can 
 bear and are constrained to stoop. 
 
 7. Since all guilt or ill desert consists in the evii 
 sfTections of the heart, it is easy to see why good men 
 have been so much borne down with the burden of sin. 
 Job, David, and Paul, had a deep and habitual sense 
 of their great criminality and guilt. The reason w^as, 
 thf^y had experienced keen convictions of conscience, 
 before they w^ere converted ; and this made their con- 
 science always tender afterwards. You may have 
 remarked it, that those, who have appeared to have 
 the deepest conviction before they were converted, 
 have generally appeared to have the most tender con- 
 science, and to be the most afraid of stilling it, or act- 
 ing against its dictates and remonstrances. And so 
 long ns good men keep their conscience alive, it will 
 do its office, cause them to keep their heart w^ith all 
 diligence, condemn them for every deviation from the 
 path of duty, and teach them to see, to feel, and la- 
 ment their great moral imperfections in the sight of 
 God. Good men are much more troubled with their 
 lioarts from day to day, than sinners are with their 
 hearts. They see the nature and ill desert of sin, and 
 feel thot they deserve eternal death, tliough they hope 
 to enjoy eternal life. They groan, being burdened, 
 and cry with the apostle, ''^6 Wretched man that I 
 am ! who shall deliver me from the body of this death ?" 
 They judge and condemn themselves, and the divine 
 
StllMON XVll. .301 
 
 law judges and condemns them. They accept the. 
 punishment of their iniquities, and reahze that tliey 
 deserve to be destioyed more Ihan any they kno^v of, 
 ^vho ever have been, or ever will be destroyed. 
 
 Fnially, in the view of this subject, impenitent sin- 
 ners may see their guilty and deplorable condition. 
 Kvery imagination of the thoughts of their lieart has 
 been evil, only evil continually. They have never felt 
 as they ought to feel, nor acted as they ought to act. 
 They have been constantly adding sin to sin and increas- 
 ing their load of guilt, by which they have foifeitrd the 
 favor of God and of all good beings. They have des- 
 pised the love of God in sending his Son to redeem 
 them. They have despised the love of ( hrist in dying for 
 them. They have despised the salvation he has offered to 
 them. And now what can they say it (liod should plan- 
 ish them forever accrrding to their deserts ? T hey 
 must be speechless. What will their pious friends and 
 dearest relatives say, if they should see them lifting up 
 their eyes in torments ? We know they will say 
 "Amen, Alleluia " They will not have a friend in 
 the universe, that will take their part. All heaven will 
 justify God and condemn them. I'hose, who once 
 sincerely prayed, that they might repent and flee from 
 the wrath to come, will be pleased to see God glorify 
 his justice upon those, who refused to repent and give 
 glory to him. Can their hands be strong, or their heart 
 endure, in the day that God shall deal w^ith them and 
 make them completely friendless and hopeless forever! 
 But some may ask, can all this be true ? Ask your 
 pious father and mother, your pious brother and sis- 
 ter or any of your pious friends ; and they will tell you 
 that all this is true ; and perhaps they oi'ten have told 
 you so. But if you are still in doubt ask your own 
 consciences and they will tell you so. The only rea- 
 son, why you do not now feel yourselves in the gall of 
 bitterness and the bonds of iniqui(y, is I ecauseyou have 
 neglected or refused to sec the plague of your own h(\nrts 
 and to realize that ill desert, which you constantly 
 carry about with you and which will infallibly bind you 
 
30:^ SERMOiN XVII. 
 
 over to everlasting destruction, except you repent. 
 And what reason have you to hope you ever will re- 
 pent ? Neither the word, n(>r providence, nor patience 
 of God have yet brought you to repentance. God 
 may justly let you alone and leave you to fill up the 
 measure of your sins and treasure up to yourselves 
 wrath against the day of wrath and your final doom. 
 There may be but a step between you and both tempo- 
 ral and eternal death. " Agree with your adversary 
 quickly, while you are in the way with him ; lest at 
 any time the adversary deliver you to the judge and the 
 judge deliver you to the officer and you be cast into 
 prison. Verily I say unto you, you shall by no means 
 co;ne out thence, till you have paid the uttermost far- 
 thing." 
 
SER^'ON XVIII. 
 
 THE FERDZTZOZr OF JUD €LS . 
 
 Matthew, XXVI. 24 — It lu d been good for 
 that man, if he had not been born. 
 
 Our Lord, the same night in which he wasbetrayedr 
 called together his twelve disciples to celebrate the 
 Passover. On that solemn occasion, he informed 
 them of one peculiar circumstance of his approachmg 
 death, which he had never hinted to them before and 
 which deeply affected their hearts. '' As they did eat, 
 he said, Verily I say unto you, that one of you shall 
 betray me. And they were exceeding sorrowful ; and 
 began every one to say unto him, Lord, is it 1 ? And 
 he answered and said, He, that dippeth his hand with 
 me in the dish, the same shall betray me. The Son 
 of man goeth, as it is written of him ; but woo unto 
 that man, by whom the Son of man is betrayed : it 
 had been good for that man, if he had not been born." 
 The text naturally leads us to make several obser- 
 vations respecting Judas, the person, of whom the Sav 
 ior here speaks. In these observations I intend to ex- 
 hibit, from the scriptures, a statement of plain facts, 
 which are stubborn things and which bring irresistible 
 evidence in favor of whatever doctrines are justly de- 
 duced from them. And to begin ; 
 
 I. Judas was a man. He was one of the natural 
 descendants of Adam. He was the son of Simon. 
 Twice he is called the son of Simon and twice Silicon's 
 son. Christ, who perfectly knew him, calls him a man 
 in the text. And though elsewhere he calls li;m a 
 devil, yet he evidently calls him so figuratively, as 
 having the spirit of the devil, or rather as being pos- 
 
^04* SERMON XVIII. 
 
 sessed of him and instigated by him, after ho had receiv- 
 ed the sop, to betray his divine Master. Hsnce it is 
 evident, that he was a fallen man, undei* the influence 
 of a fallen angel. 
 
 Now Judas, as a man, possessed all the powers and 
 faculties, which belong to human nature. He was en- 
 dued with perception, memory, reason, conscience and 
 volition. These he exercised and manifested, as 
 clearly as the other apostles. He was no more nor 
 less dependant upon God than other men. He was a 
 free, moral agent. He acted of choice and design in 
 the view of motives. For we know of some of the mo- 
 tives, in view of which he acted from time to time.— 
 There is no intimation, that he was the least of the 
 apostles, as to natural powers and abilities. In this 
 re>pect he was, no doubt, upon a level with the rest 
 of his fellow men and fellow apostles. 
 
 2. Judas was a man, whom God was pleased to 
 treat with distinguishing favor. He blessed him with 
 a rational and immortal spirit. He formed him wiser 
 than the beasts of the field and the fowls of heaven ; 
 and made him but little lower than the angels. And 
 ho gave him his birth in a happy place ; not in the dark 
 corners of the western world, but in the most enlight- 
 ened part of Asia ; in the land of Canaan, where he 
 had fixed the residence of his chosen people and de- 
 posited his sacred oracles. He also gave him his birth 
 at a happy time ; just as Christ was making his ap- 
 pearance among men, as the Savior of the world : a 
 time which Abraham, Moses and the prophets would 
 have esteemed it a signal favour to have seen. More- 
 over, he gave him an opportunity to become personal- 
 ly acquainted with Christ and to be admitted into 
 the number of his apostles, who were his constant at- 
 tendants. In a word, God raised Judas to heaven in 
 point of privileges. 
 
 il God used no compulsive measures to lead him 
 into sin. He neither commanded nor advised him to 
 sin ; nor once intimated, that he should be pleased with 
 liis sinning. He never compelled bim to love or hate : 
 
SERMON XVUI. S03 
 
 or to say or do any thing whatever contrary to his own 
 inclination. OTthis we have the best evidence ; even 
 the evidence of Judas against hiinielf. W hen he stood 
 in the most pressing need of some excuse to exculpate 
 himself, not only before God and the world, but before 
 his own conscience, he brings no complaint against 
 God ; nor attempts to plead tlie least degree of com- 
 pulsion to act wickedly, contrary to the voluntary ex- 
 ercises of his own heart. He confesses he betrayed 
 innocent bloo 1 ; he acknowledges the action to be his 
 own ; he feels and takes ail tlie blame to himself, 
 though it sinks him into horror and despair. But, 
 
 4. Insteafl o^ being compelled to sin, he had the 
 most powerful means used with him to restrain him 
 from it. He enjoyed the writings of Mioses and the 
 prophets and the living example of the Son of God. 
 He was placed under the watch and care of Christ ; 
 and heard the gracious words, which fell from his lips. 
 He heard his sermon on the mount, the parable of the 
 sower, the talents, the tares, the ten virgins, the prod- 
 igal, the unjust steward, the rich fool and Dives and 
 Lazarus. As these were designed to expose the guilt 
 and danger of hypocrisy, coveteousness and injustice ; 
 so they were adapted to fasten conviction upon his guilty 
 conscience and restrain him from that treason and 
 murder, which finally proved his ruin. He was like- 
 wise a witness of the supernatural and miraculous 
 works of Christ. He beheld th.e eyes of the blind 
 opened, the ears of the deaf unstopped, the tongues of 
 the dumb unloosed, the feet of the lame strengthened, 
 the disorders of the sick removed and even the reason 
 of the insane and the life of the dead restored, by the 
 almighty voice of the compassionate Redeemer. And 
 then all these united, it is hard to conceive what stron- 
 ger motives could be set before him, or what greater 
 restraints could be laid upon him, to guard him from 
 sin. Yet, 
 
 5. Judas v/as a prodigy of w;ckedness. AD the 
 time he followed Christ andcarr-e 1 fhe bag and pr.'ach- 
 ed the gospel, he inwardly cherished a selfish, sordid 
 
30li SERMON XVIII. 
 
 aiul thievish sphit. iiis heart was a cage of unclean 
 aiiJ haL< ful alil-ctjons. His whole conauct procetiviud 
 from base, mean and sinful motives. Yet he was such 
 a profound hypocrite, that he concealed the turpitude 
 of his heart from (he eye of the world and even fr.)m 
 the view of iiis fellow apostles, who were more re^dy 
 to suspect their own ixitegrity than his treachery. But 
 •• iha way of transgressors is hard." It is difficult for 
 any ohe always to wear the mask. It is exceeding- 
 ]y apt to fall off in some unguarded moment and 
 expose the real complexion to open views. This 
 wa- (\^e case with Judas. As soon as a temptation, 
 a;;reeable to his predominant passion, was prcsenled, 
 it immediately disclosed the blackness of his heart and 
 bx-anded him a base and subtle traitor. 
 
 He betrayed innocent blood* He plotted and pro- 
 cured the death of the greatest and most amiable per- 
 sonage, that ever made his appearance on earth. 
 1-1 e, whom he betrayed, was fairer than the sons 
 of men. He was holy, harmless, undefiled and sepa- 
 rate- from smners. He w^as one, whom ail heaven 
 loved, revered and adored. One, w^hom the other apos- 
 tles loved with supreme affection and for whom they 
 cheerfully laid down their hves. He was one, for 
 Avhom JuJas himself ought to have been wdling to 
 die and solemnly engaged to do it. He was one, who 
 came to suffer and die for Judas, that he might not 
 perish, but have everlasting life. Such a person he 
 betrayed and murdered for thirty pieces of silver I Such 
 was the sin of Judas. Hence, 
 
 6. Judas deserved eternal pei\iition. This single 
 crime had he been guilty of no other, rendered him 
 justly obnoxious to tlie eternal abhorrence and indig- 
 nation of K-Mod and man. What would a kind and 
 tender parent think of the villain, who had embrued 
 bis h:inds in the blood of his only sjn ! How must Ju- 
 das then appear in the eyes of G )d, when he had be- 
 trayed the Son of his love ! The wages of his sin, 
 th- r 'fore, oug'it to be death, even eternal death. Noth- 
 ing h.^s could be a punishment, adetjuate to his crime. 
 
SERMON XVIII. 307 
 
 And Judas himsolf, when he came to reflect upon the 
 guilty scenes of his life, his hypocrisy, his avarice, his 
 treason and murdor, which he iiad perpetraii-d (gainst 
 the clear light of his own conscience and i!^c solemn 
 Tvarnings of heaven, was plunged into the deptlis of 
 hor."i)r and guilt. He was conscious to iiimse f, that 
 he had merited the ju ;t displeasure of God and man ; 
 that he deserved to lie down in sorrow ; and that hell 
 was his proper place. And these convictions, at length, 
 ro^e so high, that he cliose rather to feel than f»'ar the 
 torments of the damned. And therefore he resolved 
 to plunge himself into the regions of darkn '^r and 
 d-^spair, by tfic violence of his own guihy haid. 
 Wherefore, 
 
 7. I: is certain, that Judas is finally lost. He lived 
 wickedly and died wickedly. And therefore lie is 
 finally lost '^hrist, who perfectly knew him fron) the 
 beginning;, said he had the heart of a devil and wa^ the 
 son of perdition and was lost, that the scriptup- might 
 be fulfilled The eleven apf.i.sile^, after the crucifixion 
 of Christ, in a devout address to heaven, solemnly de- 
 cl.ire that Judas, not only by death, but by transgres- 
 sion, had fillen from his ministry and apostleship, that 
 he might go io his own place ; that is, the place ofper- 
 dition, of which he was son and heir. But our JLord\s 
 declaration in the text, ihat it had been good for liim if 
 he had not been born, fixes the certainty of his eternal 
 destruction, beyond the least possibility of doubt. 
 Christ absolutely knew both his character and con- 
 dition. And yet he asserted, that his state is worse 
 than non-existence. But this cannot be true, if at 
 death li^e pious Lazarus, or the peniteni thief ; he 
 was conducted to the paradise of Cod and convoyed 
 to Abraham's bosom. Nor, if at death, he was anni- 
 hilated, or struck out of existence. Nor, if he was 
 only sent to the popish purgator3^ Nor, if indeed, 
 his punishment shall ever come to an end, at any pe- 
 riod, howevei distant. If his punishment should con- 
 tinue for years, or forages, or for ns many millions of 
 ages, as there are stars in the firmament, or sands upon 
 
;30b SERMON XV HI. 
 
 the seashore ; yet, if after tliis period, or any other 
 limited duration expires, he shall be freed from mis- 
 ery and admitted o:- heaven and there spend an endless 
 eternity in the love, service and enjoyment of God, it 
 Avill be good for him, that he was born ; and his exis- 
 tence, upon the whole, will bo an unspeakable bles- 
 sing. Therefore we must either deny the veracity of 
 Christ, or believe that Judas is finally and eternally 
 lost. 
 
 If Christ's promise to the apostles should be object- 
 ed here, 1 answer, that promise depends upon the truth 
 of Peter's declaration. L«et us, therefore, liear and 
 compare both the declaration and promise. ''Then an- 
 swered Peter and said unto him, Behold, we have for- 
 saken all and followed thee ; what shall v^^e have there- 
 fore ? And Jesus said unto them. Verily I say unto 
 you, that ye, that have followed me in the regeneration, 
 when the son of man shall sit on the throne of his glory, 
 ye also shall sit upon twelve thrones, judging the twelve 
 tribes of Esrael." This dignity Christ promises to con- 
 fer on the apostles, on the conditionof their having for- 
 saken all and followed him. But though Peter really 
 thought, that they all had performed this condition, yet 
 he was under a great m'jstake. For Judas of whose 
 character he was then and afterwards ignorant, never 
 had been regenerated, nor forsaken all for Christ, nor 
 followed him from supreme love to him. Therefore 
 the promise did not apply to him. He had no portion 
 nor lot, in that matter. Accordingly Christ excluded 
 him from the number of his apostles in his last prayer. 
 These are his vvords, '' 1 pray not for the world, but 
 for them, whom thou hast given me ; for they are thine. 
 Holy Father, keep through thine own name those, 
 whom thou hast given me, that they maybe one, as wo 
 are. Those, that thou gavest me, I have kept and none 
 of them is lost, but the son of perdition ; that the scrip- 
 ture might be fulfilled." This prayer, together with 
 Christ's declaration in our text, absolutely cuts olf Ju- 
 das from every promise of favour and seals his eternal 
 destruction sure. I proceed to observe, 
 
SERMON XVIII. .'309 
 
 8. That God decreed the life, the death and final 
 state of Judas, before he was born. Judas vvas a very 
 extraordinary person. Many of his actions were sinj^u- 
 Idr and peculiar to himself; such as were never done 
 by any other person befon- nor since. Nor could thev 
 been done ever by himself liad he been born in any oth- 
 er age, or lived in any other part of the world. And 
 those peculiarities, we may presume, did not meet in 
 Judas by mere chance ; but were designed and eflC'ct- 
 ed by the supreme being. Accordingly we find, thc)t 
 Judas like other rema:-!:able persons, particulaily Josi- 
 ah and Cyrus, was foretold and characterised, ages 
 before he was born. David had him in his view, 
 when he wrote the forty first Psalm and ninth verse. 
 " Yea, mine own familiar friend in whom I trusted, 
 who did eat of my bread, hath lifted up his heel against 
 me." This prophesy ( hrist applies to Judas, in the 
 eighteenth verse of the thirteenth chapter of Jolm's 
 gospel. He says, '' i speak not of you all ; I know 
 whom I have chosen ; but that the scripture migli! be 
 fulfilled. He, that eateth with me hath lifted up iiis 
 heel against me." And in the twenty sixth verse he 
 expressly mentions Judas, as the person described. 
 The untimely end of Judas is also foretold and des- 
 cribed by David in the sixty ninth Psalm. Having 
 represented the bitter circumstances of Christ's cruci- 
 fixion, he proceeds to denounce the fearful ruin of such 
 persons, as should be concerned in his death. ''Let 
 their table become a snare before them ; and that, 
 whicli should have been for their welfare, let it become 
 atrap. L'^^t their eyes be darkened, that they sec not; 
 and make their loins continually to shake. Pour out 
 thine indignation upon them and let thy wrathful anger 
 take hold f them. L^t their Jiabifction be di so- 
 la ts, and let no man dwdlintluir tnits.^' This 
 prophetic denunciation of divine wrath against tie 
 murderersofi hrist, the apostle Prter applies, partieu- 
 laHy, to JuHas in the f?«NT chapter of the Acts. " \n 
 those days Peter stoo'l u:i m the midst of the disciples 
 and said, men and brethren, this scripture must needs 
 
310 SERMO^' XVIII. 
 
 have been fulfilled, which the Holy Ghost, by the 
 mouth of David, spake before concerning Judas, who 
 was ^uidc to them, that took Jesus. For he was 
 numbered with us and had obtained part of this minis- 
 try. Now this man purchased a field with the reward 
 of iniquity ; and falling headlong, he burst asunder 
 in thti midst and all his bowels gushed out. And it 
 ^vas known to all the dwellers at Jerusalem ; insomuch 
 as that field is called in their proper, tongue, Ac- 
 eklenia, that is to say, the field (f blood. For it 
 is written in the book of Pr^cdms, Lrt his haliia- 
 tion he diSolate and let no man dwdl tlicrtin ; 
 and his bishoprick let another take." Now David 
 lived above a thousand years, before the birth of Ju- 
 das. Consequently the life and death and end of Ju- 
 das were decreed and foretold above a thousand yfars, 
 before he w^as born, which affords a strong preM^mp- 
 tion, that they were decreed from eternity. And, in- 
 deed, this is more than intimated by the apostle Fcter. 
 He said, "Ye men of Israel, hear these words ; Jesus 
 of Nazareth, a man approved of God among you by 
 miracles and wonders and signs, which God did by 
 him in the midst of you, as ye yourselves also know ; 
 Flim, being delivered by the determinate covncil 
 and foreknoivlcdge of God, ye have taken and by 
 wicked hands have crucified and slain." If the ac- 
 tions of Judas were decreed, no doubt his life and 
 death &L every thing respecting him, through his whole 
 existence were also decreed. And if they were ever 
 decreed, they must have been decreed from eternity. 
 For any new thought, purpose, or design in the divine 
 mind must be inconsistent with the absolute immuta- 
 bility of the divine being. Hence it is evident, that 
 Judas was a reprobate, a son of perdition and ordained 
 from eternity to eternal destruction. Yet, 
 
 0. Cod brought Judas into being to answer w^se 
 and no])le designs. God created all things, according 
 to his cternaJ purpose in Christ Jesus. He had the 
 scheme of redemption in view, before he laid the foun- 
 dation of the world. He intended to save some of the 
 
SERMON XVIII. [Jil 
 
 human race, through the death of his Son. But if his 
 Sun, who was holy and harmless, must die, he must 
 die by the hand oi'a wicked instrument. Accordin'^-ly, 
 it* the death of Christ must be fixed, the hislrumerit of 
 his deaih must also be fixed. Hence it was as neces- 
 sary, that Judas should be born, as that Christ 
 should be born ; and that J udas should betray him, as 
 that he should die. Therefore the life and conduct of 
 Judas were connected with the glorious scheme of 
 man's redemption. He was not a cypher in the world, 
 but an important instrument in the hand of God of ac- 
 complishing the great purposes of his grace. These 
 glorious ends \vere present in the mind of God, when 
 he decreed the existence, character, conduct and state 
 of J udas. And that he formed him to be an instru- 
 ment of accomplishing these ends, appears evident, from 
 his foretelling his existence and describing his charac- 
 ter and conduct, ages before he was born By this he 
 has taught us what w^ere his designs, in giving exist- 
 ence to Judas. As we know God raised up Cyrus to 
 be the deliverer of his people from the Babylonish cap- 
 tivity, because he foretold his hfe and appointed him to 
 that object, long before his existence : so we know 
 that God raised up Judas to do those actions and an- 
 swer those ends, which he had foretold, ages before he 
 was born. Though God knew, that Judas would be 
 miserable forever and that it would have been good 
 for him, if he had never been born ; yet he did not 
 bring him into being for the sake of his misery; but 
 for the sake of his own glory \u the salvation of myr- 
 iads of the human race. And this end was a good, 
 infinitely superior to the ruin of one person. God, 
 therefore, had the greatest, wisest and best end, in 
 decreeing and effecting the eternal perdition of Judas. 
 I have now finished my observation upon Judas. 
 It has been my object to exhibit his character, con- 
 duct and state in the plain and clear hght of truth. I 
 have mentioned several particulars concerning him, 
 not because they were important in themselves, but tu 
 open the way for some deductions, which may, per- 
 
312 SERMON XVIII. 
 
 hap^, appear with more advantage and perspicuit}^ from 
 sucli a minute detail of circumstances. On this sub- 
 ject, hjvV':ivei% trutii is the? only tbin:^, which wa ought, 
 to regard. If the preceding observations are but true, 
 they will establish some points of weighty and solemn 
 importance upon a firioer foundatian than visionary 
 speculation, or metaphysical arguments. You will 
 allow mo, then, to request your attention and candor, 
 while I make a few deductions from the subject, which 
 has been under our consideration. 
 
 1. This instance of the son of perdition subverts the 
 scheme of universal salvation. Though this scheme 
 has lately been propagated with great zeal, boldness 
 and confidence and has gained a multitude of proselytes, 
 yet it has no better foundation than falsehood and de- 
 lusion. For it is contrary to plain fact : — Judas 
 is lost. And this single instance of perdition over- 
 throws all the arguments, that ever have been advanc- 
 ed, or ever can be invented, in favor of the final salva- 
 tion of the whole human race. 
 
 Is it said, that from eternity Christ was so united to 
 mankind, that when he appeared and acted as Media- 
 tor on earth, his actions were our actions ; his obedi- 
 ence, our obedience ; and his sufferings, our suffer- 
 ings ? and that he has removed the curse of the law 
 from the whole posterity of Adam and entitled all 
 mankind, without any act on their part, to eternal sal- 
 vation ? This notion is not only absurd in its own 
 nature, but contrary to plain fact. Judas who was a 
 son of Adam and the son of perdition, is finally 
 lost. 
 
 Is it said, that God could have no other motive in 
 the creation of mankind than their happiness ; and that, 
 consequently, they must all be finally happy. Tliis 
 notion is also contrary to fact. God did not create 
 Judas merely to make him happy ; for he knew from 
 eternity, that it would have been good for him, if he 
 had not been born. 
 
 Is it said that the mercy of God will not suffer any 
 of the human race to perish eternally ? This also is 
 
SERMON XVIII. 313 
 
 in the face of plain /ac^ The mercy of God has suf- 
 fered the' son of perdition to be eternally lost. 
 
 Is it said, that men are the offspring of f »od and a 
 part of the divine essence, so that his punishing- thcni 
 w^ould be the same as punishing himself, which is ab- 
 surd / Even this is but a bold supposition against 
 plain fact. Judas was a man and as nearly allied to 
 the great Father of spirits, as any other man. Yet 
 God has banished him from his presence and consign- 
 ed liim to eternal perdition. 
 
 These arguments and all other arguments, that can 
 be urged in favor of universal salvation, are lighter tnan 
 a feather, when thrown into the scale against this plain 
 fact —the perdition of Judas. This single mstance 
 as effectually subverts the scheme of universal salvation, 
 as a thousand. If one of mankind may be finally lost, 
 then two may, or twenty, or twenty millions. Indeed, 
 if one may be lost, we can fix no limitation to the num- 
 ber, that may finally perish. If one has been lost, if 
 Judas is in hell, we have reason to think, that Cain is 
 there ; that the old world, swept away by the flood, 
 are there ; that the people of Sodom and Gomorrah 
 are there ; that Pharaoh and his hosts are there ; that 
 the Israelites, whose carcases fell in the wild.rness, 
 are there ; that the nations of Canaan, who were de- 
 stroyed from the eaith in the days of Joshua, are there; 
 that the blinded Jews of Christ's day are there ; that 
 Simon Magus, Herod, Ananias &. Sapphiraare there; 
 and that vast numbers of mankind in every age and 
 every part of the world, who have since lived and died 
 in impenitence and unbelief, are also there. And 
 myriads and myriads more may yet go to the same 
 place of torment. Without any quf^stion, '• The 
 •wicked shall be turned into hell and all the nations, 
 that forget God. Wide is the gate and broad is the 
 way, that leadeth to destruction ; and many there be, 
 who go in thereat." 
 
 2. This instance of Judas removes all the objections, 
 that ever have been made, or can be made against the 
 doctrine of divine decrees ; and even the most obnox- 
 
 40 
 
.3H SERMON XVlll. 
 
 ions part of it, the doctrine of reprobation. This doc- 
 trine is true in fact. Judas was a reprobate. 
 Tliou2;b there is, perhaps, no other doctrine more fully 
 asserted in the scriptures, or more easily demonstrated 
 from the perfections of God, than the doctrine of de- 
 crees ; yet of all doctrines this has been the most stren- 
 uously opposed and absolutely denied. Many objec- 
 tions, and some very plausible, have been urged against 
 it. However, they must all be equally refuted by 
 this single instance of Judas. 
 
 It is said, if God has appointed any to destruction 
 from eternity, then he could have no other end in 
 bringing them into existence, but their destruction. 
 But this is a groundless objection. For God appointed 
 Judas to destruction from eternity ; yet he had nobler 
 ends than his destruction in giving him his existence. 
 He formed him to be an instrument of promoting his 
 own glory in the salvation of sinners. And for this end 
 he gave him his existence and sent him to destruction. 
 Therefore, it is possible ; and from the rectitude of the 
 divine character, it is absolutely certain, that God 
 aims at wise and good ends in the existence of the non- 
 elect and does not delight, simply, in their destruction. 
 The apostle Paul, who was a bold and noble asserter 
 of the doctrines of election and reprobation, never main- 
 tained, but positively denied, that God made any of 
 mankind, merely to destroy them. Though he declares 
 that God intended to destroy Pharaoh, yet he asserts 
 that he raised him up, not for this purpose, but for 
 another, truly noble and excellent, that his name might 
 be declared tliroughout all the earth. And speaking 
 of the reprobate Jews, in distinction from the remnant 
 according to the election of grace, he denies that God 
 had no other end in their existence than their misery 
 and ruin. ''I say, then, have they stumbled, that they 
 should fall ? God forbid ! but rather through their fall 
 salvation is come to the Gentiles.'' As if he had said, 
 It would be impious to suppose, that God designed the 
 Jews should stumble, n*erely that they might fall and 
 be lost. No ! far be such a thought from our hearts. 
 
SERMON XVIII. 315 
 
 Th3 truth is, God had a wise and gracious design in 
 their stumbling at Christ ; tlie rock of offence ; even 
 to bre<ik down the wall of partition between Jews and 
 Gentiles and open the way to send the salvation of the 
 gospel to the ends of the earth. God never destroys 
 any human being for the sake of his destruction, but for 
 the glory of Ins great name and for the highest interest 
 of his holy kin-gdom. 
 
 It is said, the doctrine of decrees is repugnant to 
 free agency. If God decrees all the actions of men, 
 then, it is said, the freedom of willing and acting is do 
 stroyed. But was not Judas a free agent ? Did he 
 not act freely in all his conduct ? Was he not volun- 
 tary in following Christ, in professing to love him, in 
 carry mg the bag, in preaching the gospel, in betraying 
 Christ for thirty pieces of silver and finally in laying 
 violent hands upon his own life ? . Indeed, Was there 
 ever a man, who enjoyed greater freedom than Judas^ 
 Or can we conceive of a man's possessing and exercis- 
 ing greater freedom than he did, through the whole 
 course of his life? Yethishfe, conduct, death and state 
 were decreed by the determinate council and fore- 
 knowledge of God. The divine decrees, therefore, are 
 in fact consistent w^ith free agency. If Judas acted 
 freely, then every other man may act freely, notwith- 
 standing the divine decrees. 
 
 It is said, that the doctrines of election and reproba- 
 tion are inconsistent with the use of means. If God 
 has decreed to save some of mankind and to destroy the 
 rest, then it is vain to teach, warn, counsel, command, 
 or use any means with men to bring them to G od, the 
 end bemg already fixed and decreed. But, not to insist 
 upon the inseparable connection between means and 
 ends, I will only observe, that this objection bad no 
 weight in the mind of Christ. He knew God had de- 
 creed to destroyJudas and save the rest of the apostles. 
 Yet he was indefatigable in teaching, commanding, 
 warning and counselling his disciples ; and Judas, 
 amon*? the rest Whatever others may think, - hnst 
 thought the doctrine of decrees to be consistent with 
 
316 SERMON XVIII. 
 
 th ' use of means. And \i Christ was right in his opin- 
 ion, then others are wrong in making this objection. 
 
 it is said, the doctrines of election and reprobation 
 carr> the idea of partialiiy in the divine Being, which 
 is a blemish m his chaiacter. But this objection does 
 not lie iigainst the divine decrees, but the divine con- 
 duct. God did choose Paul and reprobate Judas. 
 And if God's doing this was not partiality ; neither was 
 his decreeing to do it. Partiality does not consist in 
 God's treating one man differently from another ; but 
 in his treating one man differenily from another, with- 
 out any reason for it. Hence God's choosing some 
 to life and appointing others to death, for wise and holy 
 reasons, implies no partiality in the divine affections, 
 or conduct. 
 
 It is said, the doctrines of decrees, in its full extent, 
 implies, that God brings some men into a state, that is 
 worse than non-existence, which is inconsistent with his 
 goodness. It is readily granted, that God does bring 
 some men mto existence in a state worse than non-exis- 
 tence. He did so in respect to Judas. It had been 
 good for that man, if he had not been born. But bow 
 this should be considered an objection against divine 
 gO(;dness, when God does it, as in the case of Judas, 
 with a view to his own glory and the greatest good of 
 the universe, it is hard to conceive ; since it is a clear 
 demonstration of the contrary. Thus the doctrines of 
 election and reprobation stand confirmed against all 
 objections, beyond a doubt. For there is no reason- 
 ing against facts. And it is a plain fact, that God 
 has elected and appointed a part of mankind to salva- 
 tion and r(^probated the other part of mankind to de- 
 struction. So long as the case of Judas stands re- 
 corded in th-e word of God, the Bible must be re- 
 nounced, or the doctrines of election and reprobation 
 must be believed. 
 
 3. It appears from the instance of Judas, that sin 
 may be thci occasion of good. It has been so in one 
 case ; and it may be so in other cases, it is ceitain, 
 that the sin of Judas was the occasion of good. His 
 
SERMON XVIII. 317 
 
 betrayinj2j his Lord and Master was a sin of Ibc first 
 magnitude ; and perhaps, all circumstances considered 
 the greatest sin, ihat ever was committed by men, or 
 devils. Yet it proved the occasion of the greatest bles- 
 sings, that ever came to our fallen race. It was the 
 occasion of all the benefits of ( hrist's redemption. If 
 it be asked, what is intended by sin's being the occasion 
 of good ; I answer, the same that is meant by a mur- 
 der's being the occasion of an excellent sermon. Not 
 that the murder makes the sermon, but that the mur- 
 der was that, without which the preacher would not Sc 
 could not make the sermon, adapted to that particular 
 occurrence of divine providence. So sin, in itself, does 
 not make good, but is that, without which some good 
 cannot take place. Now, if the sin of Judas may, in 
 this sense, be the occasion of good, then the sin of any 
 other man, or of all mankind may be the occasion of 
 good in the same sense. There is no absurdity in the 
 supposition. And if it be possible, in the nature of 
 things, for sin to be the occasion of good, then it is cer- 
 tain from the rectitude of the divine chc^racter, that 
 it will be so. God would neither introduce sin mto 
 the world, or suffer it to exist, but for the wisest and 
 best ends. So that we may, with the Psalmist, be as- 
 sured, that the wrath of man shall praise the Lord and 
 the remainder of wrath he will restrain, (lod will so 
 order and govern the conduct of men, that no more sin 
 shall exist than shall be the occasion of good. 
 
 4. The case of Judas shows, that sin's being the oc- 
 casion of good is no excuse for the sinner. It was 
 none to Judas. He felt as guilty as if no benefit had 
 ever come to the world by his sin. And w hilst he be- 
 holds the whole number of the redeemed, throuoh the 
 blood of Christ, in the mansions of eternal blessedness, 
 it will never afford him tiie least excuse for betraying 
 innocent blood. He will be conscious to himself, that 
 he never desired nor intended that good, liy betraying 
 Christ ; and therefore his guilt is the same, jis it no 
 good had fiow^ed from his crime. And it istruo of ev- 
 ery sinner, that his guilt is not the least extenuated by 
 
318 SERMON XVIII. 
 
 the good, that may arise from his sins. God's end in 
 the taking place of sin is directly opposite to the sin- 
 ner's. God aims at good, but the sinner aims at evil. 
 So it was with the king of Assyria. To him God 
 said, ''O Assyrian, the rod of mine anger and the 
 staff in their hand is mine indignation. I will send him 
 against an hypocritical nation ; against the people of 
 my wrath will I give him a charge, to take the spoil 
 and to take the prey and to tread them down, like the 
 mire of the streets. Howbeit, he meaneth not so, nei- 
 ther doth his heart think so ; but it is m his heart to de- 
 stroy and cut off nations not a few." On account of his 
 intention & design, the Assyrian monarch was inexcus- 
 ably guilty and deserved the divine indignation. Ac- 
 cordingly God threatens to punish him for his ambi- 
 tion and cruelty. " Wherefore it shall come to pass, 
 that when the Lord hath performed his whole work 
 upon mount Zion and on Jerusalem, I will punish 
 the fruit of the stout heart of the king of Assyria and 
 the glory of his high looks " The conduct of sinners 
 is as evil, guilty and hateful in its own nature, as it 
 would be, if no good w^ere ever occasioned by its exist- 
 ence. And therefore the wise and holy conduct of 
 God, in causing good to arise from the existence of evil, 
 can never afford sinners any excuse for their sinful con- 
 duct. Hence, 
 
 5. Sin's being the occasion of good affords no en- 
 couragement to commit sin. Sin brings both guilt 
 and punishment upon the sinner. It did upon Judas. 
 Behold the guilty, miserable man ! He betrays in- 
 nocent blood. His conscience awakes and condemns 
 him. I^e comes trembling and throws down the thirty 
 pieces of silver, the reward of iniquity. He confesses 
 his guilt and sinks down into horiX)r and despair, under 
 the stings of a guilty conscience. '' A wounded spir- 
 it who can bear !" He feels the worm, that never 
 dies and tastes the beginning of eternal sorrows. His 
 punishment is greater than he can bear He can con- 
 ceive of nothing more terrible in the bottomh^ss pit than 
 his present aniruish and torment. And, therefore, by 
 
SERMON XVUI. *319 
 
 the violence of his own hands, he piungr^s himself into 
 the regions of darkness and despair. i'here he lies, 
 bound in chains unto the judgment of the great day ; 
 when he shall appear with sliame and contempt, hear 
 his fearful doom and sink again into the fire, that never 
 shall be quenched. Endless punishment, torment and 
 despair in hell, are all the encouragement, there is to 
 sin. God " will render indignation and wrath, tribula- 
 tion and anguish unto every soul of man, that doeth 
 evil." Hence. 
 
 6. Sinners will have no excuse, if they abuse the 
 means of grace, reject the otFers of life and expose 
 themselves to eternal ruin. One of their number has 
 made the awful experiment and found himself without 
 hope and without excuse. And those, who tread in 
 his steps, will come to the same end. They will have 
 no excuse for their wickedness and misery from the 
 patience of God, from the native corruption of their 
 hearts, nor from the divine decrees. Their mouths 
 will be shut ; and they will stand guilty and confound- 
 ed before God. Into such a state Judas brought him- 
 self by his own voluntary and desperate wickedness. 
 And every sinner will find, that his guilt is all his own 
 and that he alone must bear it, though it sinks him into 
 endless torment and despair. Tiierefore, 
 
 To conclude, let every sinner be entreated to flee 
 from the wrath to come. Be assured there is wrath 
 to come ; and that your damnation slumbereth not. 
 Notwithstanding the mercy of God in the gift of Christ, 
 the common smiles of divine providence upon you and 
 the patience and forbearance of God towards you ; yet 
 it is in the heart of God to send you down to the pit 
 of woe and despair, if you do not repent and believe 
 and obey the gospel. He treated Judas as kmdly in 
 this life as he has treated you. And yet he has turn^^d 
 him into hell for his sins. And he will treat you in the 
 same awful manner. Be entreated, tiien, by the ter- 
 rors of the Lord, by the mercy of Christ, by the joys 
 of heaven and by the torments of hell, to fall down 
 
320 SERMON XVIII. 
 
 immediately before the righteous God. And not on- 
 ly confess your sins, as Judas did, but heartily repent 
 and truly believe the gospel and give up yourselves to 
 the Lord in an everlasting covenant. '' Behold, now 
 is the accepted time ; behold, now is the day of salva- 
 tion ;" He, that repents and believes, shall be saved ; 
 but he, that believeth not, shall be damned. 
 
SERMON XIX. 
 
 THE sosra OP heavbst. 
 
 Revelation, xix. 3. — J2nd again they saidy 
 Mldata. 
 
 John, the last of the apostles, wrote this book, while 
 in banishment in the Isle of Patmos. fie was favor- 
 ed with extraordinary visions of the heavenly world 
 and inspired to foretel the most important changes, 
 which were to pass over the world from his day to the 
 end of time. From the fourteenth chapter to the close 
 of the bopk, he gives very striking representation of 
 the increase and prosperity of the Church and the 
 final overthrow of Babylon, which mystically rep- 
 resents Antichrist, the great head of all opposition to 
 it. He ^ays, " I looked and lo, a Lamb stood on 
 mount Zion and with him an hundred and forty four 
 thousand having his Father's name written in their fore- 
 heads." This Lamb was an emblem of Christ surround- 
 ed by those, whom he had redeemed from the earth. 
 After the safe arrival of the Church in heaven, he says, 
 there followed another angel, saying, *' Babylon is 
 fallen, is fallen, that great city, because she made all na- 
 tions drink of the wine of the wrath of her fornicalfon.'^ 
 And after these things he says. " I heard a great voice 
 of much people in heaven, saying Alleluia: salvation 
 and glory and honor and power unto the L)rd our God. 
 For true and righteous are his judgments : for he hath 
 judged the great whore, which did corrupt the earth with 
 fornication and hath avenged the blood of his servants 
 at her hand. And again they said, Alleluia. And her 
 smoke rose up forever and ever." AH duia signifies, 
 Praise ye the Lord. This is the truth, which li«S 
 on the face of the text : 
 
 41 
 
322 SERMON XIX. 
 
 The heavenly hosts will praise God for punishing the 
 finally impenitent forever. 
 
 It IS proposed to show, in the tlrst place, that they 
 will praise God for punishing the finally impenitent for- 
 ever, and then to inquire, why they will do it. 
 
 I. I am to show that the heavenly hosis will praise 
 God for punishing the finally impenitent forever. 
 
 1. 'ihis appear.:, from the representations of scripture. 
 The Cimrch of God on earlh sang praises to God for 
 the display of his justice in the destruction of Pharaoh 
 and his army in the Red Sea. When the people of 
 God had passed through it on dry ground and saw 
 the Egyptians overwhelmed in the merciless waves ; 
 " Then sang xVioses and the children of Israel this song 
 unto the Lord and spake, saying, 1 will sing unto the 
 Lord for he hath triumphed gloriously : the horse 
 and the rider hath he thrown into the sea." And the 
 apostle John heard the inhabitants of heaven sing this 
 same song in the praise of God for destroying his im- 
 penitent and incorrigible enemies. When the seven 
 angels, who had the seven last plagues to inflict upon 
 the wicked w^orld, as marks of God's just &, awful dis- 
 pleasure, were prepared to pour out the vials of divine 
 wrath, then John heard "- them sing thasong of Moses, 
 the servant of (jod and the song of the Lamb, saying, 
 Great and marvellous are thy works, Lord God Al- 
 mighty ; just and true are thy ways, thou King of 
 saints." When Isaiah had a vision of heaven and of 
 the desolating judgments, which God had sent upon 
 the wicked, upon earth, he heard the heavenly hosts 
 cry one unto another, '^ Holy, holy, holy, is the Lord 
 of hosts ; the whole earth is full of his glory." Isaiah 
 and John were eye and ear witnesses of the feelings 
 an'l language of the heavenly world, in the view of 
 God's vindictive justice in punishing the wicked. They 
 assure us, that the heavenly hosts do actually praise 
 God for displaying his righteous and holy displeasure 
 against the enemies of all righteousness. They cry 
 Alleluia, when they behold the smoke of their tor- 
 ments rising up forever and ever. This leads me to 
 observe, 
 
SERMON XIX. 32J 
 
 2. These representations arc perfectly agreeable to 
 the character of perfectly holy beings. Tiie pure spir- 
 its in heaven are holy as God is holy and just as (jod 
 is just ; they feel as God feels towards himself and ;ill 
 his holy and unholy creatures. As God loves holiness 
 and hates sin, so they love holiness and hate sin, and 
 as he is disposed to punish sin, so they are pleased to 
 see him punish sin. It is altogether reasonable, there- 
 fore, to suppose, that they are disposed to love him and 
 praise him for giving sinners a just recompense of re- 
 ward. They see him cast the wicked down to 
 hell. For John heard the third angel, who was the 
 executioner of divine vengeance, say, "If any man 
 worship the beast and his image, the same shall drink 
 of the wine of the wrath of God, wdiich is poured out 
 without mixture into the cup of his indignation ; and 
 he shall be tormented with fire and brimstone in the 
 presence of the holy angels and in the presence of the 
 Lamb : and the smoke of their torment aseendeth up 
 forever and ever." Who can suppose, that the holy an- 
 gels and spirits of just men made perfect can be specta- 
 tors of such a scene without peculiar sensibility ? They 
 must be pleased or displeased w^ith the divine conduct; 
 they must approve, or disapprove of it. And of neces- 
 sity, they must either praise, or blaspheme God, while 
 they see him express the indignation of his benevolent 
 and holy heart towards the disobedient, impenitient 
 and unbelieving. Those, who believe wl)at the w^hole 
 current of scripture gives us the fullest evidorice to be- 
 heve, that some of our sinful race will be finally and 
 forever cast off, cannot disbelieve that the heavenly 
 world will approve of God's casting them off forever, 
 and sincerely praise him for all the displays of his am- 
 iable and awful justice in the eternal condemnation and 
 punishment of the wicked. For if they do not praise 
 God, they must blaspheme him and deserve the Vr?ry 
 punishment, which they condemn. No one can carry 
 his thoughts to heaven and believe, that there will be any 
 blasphemy there against him, who sitteth on the throne 
 and the Lamb, but perpetual praise for the bright dis- 
 
524 SERMON XIX. 
 
 plays of divine justice, as well as divine grace. I pro- 
 ceed 10 ^liow, 
 
 11. VV hy the heavenly hosts will forever praise God 
 for his forever punishing the wicked according to his 
 threatenings in hi^ word. 
 
 Here itmay be proper to premise, that the holy and 
 benevolent inhabitants of heaven uo noi praise God for 
 punishing the wicked, because they take pleasure in 
 their punishment, simply considered. The God of 
 l6ve himself can take no pleasure in punishing the 
 wicked, simply considered ; and he says so under the 
 solemnity of an oath. "As I live saith the JL;jrd God, 
 I have no pleasure in the death of the wicked ; but 
 that the wicked turn from his way and live." All the 
 htavenly world possess the same benevolent spirit, 
 which can take no pleasure in the pains and sufferings 
 of the damned, simply considered ; and therefore they 
 do not praise God merely for the punishments he in- 
 flicts, but for the pure, perfect and holy justice, which 
 he displays in punishing. Nor do they praise God for 
 punishing the wicked, because they have no regard to 
 the worth of their immortal souls and the importance 
 t)f their eternal happiness. They know that their 
 souls are as capable of enjoying eternal happiness as 
 their own and that their eternal happiness is as valuable 
 as their own, simply considered. And were it consis- 
 tent with the highest good of the universe, they would 
 rejoice to see them converted, released from punish- 
 ment and admitted into heaven, in any future period of 
 their existence. For they love to enjoy happiness 
 themselves and to see all their fellow creatures enjoy it 
 to as great a degree and to as long a duration, as the 
 best good of the universe requires, or admits. Some 
 seem to think, that if the heavenly inhabitants do praise 
 God in the view of the miseries of the damned, they 
 must neci^ssarily feel and express perfect malevolence 
 towards th.ose sinful and miserable objects. But this 
 idea ought to be discarded, because there is no founda- 
 tion for it in scripture, or reason. The way is now 
 prepared to bring forward the plain and positive rea- 
 
SERMON XIX. 325 
 
 sons, why the heavenly hosts do say '*Amcn, Alle- 
 luia," while they behold the endless sufTurings of the 
 wicked. 
 
 I. The first and most obvious reason for their prais- 
 ing God for forever punishing the wieked is, that they 
 deserve to be punished forever. There is an insepara- 
 ble connection between sin and ill desert. Every sin 
 deserves punishment and must forever deserve it ; be- 
 cause punishment has no tendency to take away its ill 
 desert. Every transgressor of a human law, after he 
 has suffered the penahy of it, still deserves to be pun- 
 ished as much as he did before ; because the punish- 
 ment he has received has not either removed, or di- 
 minished his guilt, or desert of punishment. It is true, 
 the good of the public does not require a transgressor 
 of the law to receive a perpetual punisiiment, in many 
 cases ; and for that reason, the law does not require 
 him to suffer i* punishment as long as he Jives ; but in 
 some cases it does require this and that justly ; because 
 his sufferings do not remove, nor diminish his ill desert. 
 And this holds true, in respect to punishment in a fu- 
 ture state. Whatever punishment God may inflict 
 upon the finally impenitent at the last day, they will 
 deserve to suffer as long as they exist. For they w ill 
 deserve it at any future period of their existence, as 
 much as they did at the moment God at first inflicted it 
 upon them. It is as true, that sinners deserve eternal 
 punishment, as that they deserve any punishment at 
 all. But it seems to be universally allowed, by sin- 
 ners themselves, that they actually deserve some pun- 
 ishment and even more than they are willing to suffer. 
 There can be no doubt but that the angels of light and 
 the spirits of just men made perfect have a much clearer 
 and juster view of the ill desert of sin than any of man- 
 kind in this present imperfect state. They have seen 
 apostate angels and apostate men and some of them 
 have been apostate creatures themselves. They have 
 had great opportunity and abundant occasion to exam- 
 ine the evil nature and ill desert of sin, with the deep- 
 est sensibility and attention. They must all know, 
 
32C SERMON XIX. 
 
 that sin deserves not only some punishment, but endless 
 punishment. And those, who have been redeemed 
 from the earth, know that they have felt and acknowl- 
 edged that they have deserved and still deserve eter- 
 nal death. But if all these holy creatures know that 
 sinners deserve eternal punishment, they must see that 
 they have a good reason to praise God for inflicting 
 upon them the punishment they deserve. They do 
 not praise God without a motive, nor from a malevo- 
 lent motive, but from supreme love to God and the 
 general good of the universe, which is the highest and 
 best motive they can act from. Vindictive justice 
 flows from the pure, disinterested and universal be- 
 nevolence of the Deity ; and every expression of it in 
 punishing the guilty, gives unequivocal evidence, that 
 lie has a supreme regard to the highest good of all holy 
 beings and is willing to sacrifice the good of individual 
 transgressors for the blessedness of bis holy kingdom ; 
 which reflects the highest glory upon him. It must be 
 the desire of all holy creatures, who see and condemn 
 the ill desert of sinners, to desire that the punishment 
 they deserve may be inflicted upon them, David pray- 
 ed to God, that he would treat sinners according to their 
 ill desert. "Give them according to their deeds, and 
 according to the wickedness of their endeavours : give 
 them after the work of their hands, render to them 
 their desert." There is such an apparent congruity 
 or fitness between the ill desert of sinners and the pun- 
 ishment, which God inflicts upon them, that the heav- 
 enly hosts, feel that they have reason to praise God 
 for adapting and inflicting a punishment upon them 
 perfectly correspondent to their desert. One reason 
 is plain and obvious, why the heavenly hosts say 
 Amen, alleluia, in the view of the punishment God in- 
 flicts upon those, who deserve it. 
 
 . 2. Not only the ill desert of sinners, but the moral 
 beauty and excellency of vindictive justice, is another 
 reason why the heavenly world praise God for the ex- 
 ercise of it. If vindictive justice were a blemish in the 
 divine character, as many maintain, then there could 
 
SERMQN XIX. 327 
 
 be no reason why any of God's creatures should love 
 or praise him for it. Many suppose, that the pure and 
 perfect benevolence of the Deity excludes vindictive 
 justice from his moral character. Tiiey endeavor to 
 make themselves and others believe, that God is all 
 mercy and has not the least trait of vindictive justice 
 in his nature. But this supposition is contrary to the 
 nature of true benevolence, to the plainest declarations 
 of scripture and to the general course of divine provi- 
 dence, from the beginning of the world to the present 
 day. How many persons and how many nations has 
 God judicially destroyed ? and how expressly has he 
 declared, that vindictive justice belongs to his essential 
 character? The apostle says, '' We know him that 
 hath said. Vengeance belongeth unto me ; I will re- 
 compense, saith the Lord." We know, as well as the 
 apostle, where God hath said this. It is in the 32d of 
 Deuteronomy, where we read, "See now that I, even 
 I, am he and there is no god with me : I kill and I 
 make alive : I wound and 1 heal : neither is there any 
 that can deliver out of my hand. For I lift up my 
 hand to heaven and say, 1 live forever. If I whet my 
 
 fhttering sword and mine hand take hold on judgment^ 
 w^ill render vengeance to mine enemies and will re- 
 ward them that hate me." God has here drawn his 
 true character, in which his vindictive justice is the 
 most prominent trait. If there be any beauty in his 
 moral character, their is a beauty in his vindictive jus- 
 tice, or holy and benevolent disposition to punish sin. 
 And if this disposition be amiable, then the actual dis- 
 play of it must be equally amiable and glorious, in the 
 view of all holy beings. The heavenly hosts, there- 
 fore, see a good reason, why they should admire and 
 praise God, for giving a just recompence to those, 
 who have known and hated him, without a cause. 
 
 3. The heavenly host have reason to praise God for 
 his goodness, as well as justice, in maintaining his mor- 
 al government over his moral subjects, by confining 
 and punishing tiie irreconcilable enemies of it. It 
 belongs to God to exercise not only a natural govera- 
 
328 SERMON XIX. 
 
 nient over the natural world, but to exercise a moral 
 government over the moral world. The proper mode 
 of i>;oveniing moral subjects, is by laws, rewards and 
 punishments. It is in this way, that mankind govern 
 one another. They find it necessary to make laws 
 and see that they are executed, in order to preserve 
 peace and harmony and to restrain the lawless and dis- 
 obedient. And wise and just rulers have always been 
 admired and applauded for supporting the government, 
 ^vhich they are appointed to administer. So God, 
 the supreme ruler of the universe, is worthy of the ad- 
 miration and praise of all his moral subjects, for sup- 
 porting his wise and holy government over them, by 
 the laws he gives, the rewards he promises and the 
 punishments he inflicts upon the lawless and disobe- 
 dient. He has promoted the security, the order, and 
 the happiness, which have been enjoyed in heaven and 
 earth, by his holy laws, his great rewards and his aw- 
 ful judgments. We know, that when his judgmerits 
 have been abroad in the earth, the inhabitants of the 
 world have often learned righteousness and enjoyed 
 peace and security in consequence of them. What 
 a favor it is to heaven, that God has banished the apos- 
 tate angels from it and confined them in chains of dark- 
 ness ? What a favor it is, that (iod has banished 
 Pharaoh and the long succession of tyrants from the 
 earth and by his almighty and invisible hand has re 
 strained them from ever returning to spread misery and 
 destruction on earth and from ever entering and dis- 
 turbing the peace and harmony of heaven ? And 
 what a great favor it is, that he restrains the malignant 
 spirits of the regions oi' darkness from appearing and 
 wreaking their vengeance upon any of the living inhab- 
 itants of the world ? We as well as all heaven, have 
 reason to praise God, that he displays his amiable 
 goodness and justice, in supporting his wise and holy 
 and benevolent government over the whole universe, 
 by separatino-, reslrahiing and punishing his and our 
 enemies. The heavenly hosts mention this reason for 
 their singing the song of Moses and the Lamk 
 
SERMON XIX. ;320 
 
 When they shig that song, they say, " Groat and 
 marvellous arc thy works, Lord God Almighty ; ju t 
 and true are thy ways, thou King of saints. >Vl,o 
 shall not fear thee, O Lord, and glorify thy name ? fcr 
 thou only art holy : for all nations shall come and 
 worship hcfore thee ; for thy judgments are madcni n- 
 ifest" The heavenly inhabitants praise God for lie 
 displays of his goodness and justice in governing ihis 
 W'orld, as well as the world above. 1 may add, 
 
 4. The spirits of just men made perfect have a pe- 
 culiar reason for their praising God, for punishing the 
 ilnally impenitent, because it eminently displa}'s his 
 sovereign grace towards them. They realize, that 
 they had deserved to be finally east ott^ and consigned 
 to endless wo, as well as those, whom they see doomed 
 to everlasting darkness and despair ; and that it is of 
 the Lord's mercies, that they are not consumed, hut 
 admitted to see, admire and praise their divine Ite- 
 deemer. The miseries of the damned will forever be 
 a mirror, in wliich the redeemed from the earth will 
 soe and feel and gratefully acknowledge the astonishing 
 grace of God, in renewing, sanctifying and conduct- 
 ing them to heaven. How must Moses feel in seeing 
 Pharaoh ? How must Paul feel in seeing Pilate ? 
 How must parents feel in seeing children and children 
 in seeing parents and friends in seeing friends, separa- 
 ted from them and doomed to unutterable and unend- 
 ing misery. What gratitude must the happy ones feel 
 and how sincerely will they praise God for his sover- 
 eign and distinguishing mercy ? John will tell us ; 
 "And 1 looked and lo, a Lamb stood on mount Sion, 
 and with him an hundred and forty four thousand leav- 
 ing their Father's name written in their foreheads. 
 And I heard a voice from heaven, as the voice of many 
 waters and as the voice of a great thunder : and 1 heard 
 the voice of harpers harping with their harps : and they 
 sung as it were a new song before the throne and before 
 the four beasts and the elders ; and no man could learn 
 that song, hut the hundred and forty four thousand, 
 who were redeemed from the earth." 
 42 
 
330 SERMON XIX. 
 
 IMPROVEMENT. 
 
 1. Will the heavenly liosts praise God for all the 
 disulavs oHn^ vindictive justice m the {;Uiii^hment of 
 th-j cianmed ; then we riiay learn thattliere is an essen- 
 tial dilFdrence between saints and sinners. Sinners 
 often ihsbeiieve and deny this di..tinction ; and it is very 
 diiiicuh to make tliem see and oelieve it. Theyare 
 extremely loth to be convuiced and argue, in their 
 own apprehension, very plausioly against it. They are 
 reauy to allow, that susne men are worse than others 
 and some are better than others ; and this they think 
 they can easily account for, without supposing that any 
 are lotaiiy destilute ofgoo" ne Sik need to have an en- 
 tirely new hoart, in order to become the friends of 
 God. But tiie Bible represent-, sinners as totally des- 
 titute of the love of (Jod and spirit of Clirist and essen- 
 tially uifFerent from tiiose, in whose hearts the love of 
 God has been shed abroad And this sinners very 
 often undesignedly acknowledge. I'hey sometimes 
 freely say, that they do not tJiink, that heaven is 
 such a place as has been described, or that the inhab- 
 itants- of it say Amen, Alleluia, while they see the 
 ^^^lGke of the torments of the datimed ascend up forever 
 and ever. They desire and hope to go to heaven, 
 without ever being willing to speak such a language, 
 or to express sucii feelings in the view of the damned. 
 And is not this saying, that their hearts are esstni ally 
 dilTerent from those, who feel such a spirit and are 
 willing to adopt'tlie language of heaven? Good men 
 do adopt the language of heaven before they arrive 
 there. And all, who are conscious that they caroiot 
 say Amen, Alleluia, may know that they are yet sin- 
 ner,- and essentially differentfrom sainlsand altogether 
 unprepared to go with thera to heaven and join with 
 them, in praising ( »od for the displays of his vin<'ic- 
 tive justice in dooming all unholy creatures to a xi^ver 
 ending punishment. They must put away their carnal 
 mind, renounce their selfish feelings and exercise pure, 
 dir^mterested, holy love, before they can become real 
 saints and heirs of heaven. 
 
SERMON XIX. 331 
 
 2. If any sinners think ihcy desire to i^o to lioavcn, 
 it is a clear evidence that (hey iire i^^norantof heaven 
 and of their own hearts. Sinners generiilly are it^no- 
 rant of heaven and view it as a mere asylum, or a place 
 of re luge from the miseries of the damned, which they 
 dread and wish by all means to escape. If thf;y mi^ilit 
 have their choice, they would greatly prefer living in 
 this w^orld always and never go to heaven ; butasihey 
 are rationally convinced, that they must sooner or 
 later die and leave this world forever, so they would 
 rather go to heaven and not be doomed to take up their 
 fmal and eternal residence in the regions of darkneys 
 and lie dow^n in eternal sorrow. They feel as Balaam 
 felt and pray, if they do pray to Cod, "Let me die the 
 death of the righteous and let my last end be as his.'' 
 But Balaam afterwards recalled his wish ; and so do 
 sinners very often, after they have made the same 
 prayer. How do young and old in a time of sickness, 
 or some other scene of trouble and distress, call upon 
 God. to shew mercy and admit them into his family ; 
 but as soon as they recover from sickness, or escape from 
 danger, cast off fear and restrain prayer before God. 
 But sinners, under the awakening and convincing in- 
 fluence of the divine spirit, are more deeply impre'>sed 
 and more anxiously concerned to escape the wrath to 
 €ome ; and they imagine they desire, above all thing«, 
 to go to heaven and fondly imagine that they are iar 
 more willing to be in heaven, than God is to achnit 
 them there. But all such persons are greatly mistaken. 
 They have no just idea of heaven, nor of their own 
 hearts. They are not under genuine convictions <Sl are 
 grossly ignorant of the plague of their own hearts. They 
 are not convinced, that they deserve eternal destruction, 
 nor are they willing that God should cast them otY 
 forever; but their hearts rise in sensible opposition to 
 God's amiable and awful vindictive justice and absolute 
 sovereignty. Though they ardently wisl) to escape 
 hell, yet they will not submit to God's absolute sove- 
 reignty to escape it. Thougli they should be admitted 
 to heaven, their hearts would rise against God and all 
 
'^S2 SERMON XIX. 
 
 the heavenly bost«, who praise him for dooming the im- 
 ponitent to the regions of darkne-js and despair. In- 
 stead of saying Amen, Alleluia, they would be speech- 
 less and inwardly curse God and die. It' God would 
 give them the best place in heaven and offer them the 
 whole universe to fall down and cordially join the heav- 
 enly hosts in praisin.^' him for punishin^ij any creature 
 eternally, they would reject the offer. They would 
 wioh to exchange heaven for any other place. Sinners 
 under genuine convictions have often felt and said, they 
 bad no desire to go to lieaven with their present views 
 and feelings. And so long as any sinner retains his 
 carnal mind, which is enmity against God, he is 
 grossly and dangerously ignorant of heaven and of 
 his own heart, if he thinks he really desires to go to 
 heaven, for any other reason, than to escape future and 
 eternal punishment, which is a selfish and criminal de- 
 sire, let it rise ever so high. Awakened sinners are 
 extremely apt to imagine, that their strong and ardent 
 desires to go to heaven are really virtuous and accept- 
 able to G )d. But they are only desirous that God 
 would submit to them and sacrifice the good of the 
 universe to deliver them from deserved punishment. 
 The devil had as good a desire, v/aen he said to Christ 
 " I beseech thee, torment me not." It is of infinite 
 importance, that sinners should have a knowledge of 
 heaven and of their own hearts. 
 
 3. If the place and business of heaven be such as 
 tlley have been described, then sinners may see what 
 is the real and sole difficulty in the way of their going 
 to heaven They generally plead, that they have nor, 
 power enough to go, though they wish, desire, seek and 
 strive to go. This is their most common and they think 
 the most forcible plea, when they are driven to make 
 any excu'^e. But it is totally groundless. The truth 
 is, they are too strong, instead of being too weak. 
 They are stout hearted. They cannot bear the spirit 
 and business of heaven. They kno<v enough to hate 
 heaven and Its holy and benevolent inhabitants. And 
 they have strength to avoid walking in the straight 
 
SERMON XIX. 333 
 
 ?ind narrow path to heaven ; and to walk and even run 
 in the broad road to destruction. It is I'ot true Ihat 
 they have no strenjz;th, but that they have no heari to 
 go to heaven. Tbe v.ay of transgressors is hard. — 
 Tliey put forth more strength, more couwge, more res- 
 okition and more zeal, in travelling tliC forbidden ptiliis 
 to ruin, than othei-s do, in running their c}iri;>tian r<'.<:e 
 to heaven, if they would seriouhiy, critically and im- 
 partially examine the exerci:-es ■.f their own iiei:r!s, 
 they would find that Ciiribt lias told them what is the 
 real difficulty in the way of their obtaining salvation. 
 *' Ye will not come to me, that ye n^iy have life." 
 4. It appears from what has been said, that it is as easy 
 for any to comply with the terms of salvation, as it is 
 to be in heaven and cordially unite with the heavenly 
 hosts in their enjoyments and employm.ents. When 
 any specify the difficulties (hey find in embracing the 
 gospel, they mentior, the hard conditions uj on which 
 it offers salvation. Tliey seem to think that they are 
 much higher tlian tliey need to be and such as'tl ey 
 cannot perform. But let us examine these terms dis- 
 tinctly and see whether ams that have ever been pro- 
 posed, are more dillieult to be cr-mplied with, than to be 
 willing to be in heaven, it God would actually take them 
 there. Is supreme love to God a term of salvation ? 
 But can any be willing to be in heaven, unless they 
 love God supremely ''' All the heavenly hosts love 
 God supremely for what he is in Ijimself, perfectly ho- 
 ly, just and good. And none cnn desire to b^ united 
 with a holy societ}^ without being united with them 
 in affection. Is love to the decrees of God a term of 
 salvation ? But can any desire to be in heaven, where 
 the decrees of God are most visibly carried into etfoct 
 and most joyfully admired and adored, without believ- 
 ing and loving Ihe sovereignty of God, in forming and 
 executing his decrees ? Do some say, that love to a 
 damning God is- a term of salvation? Fut does not 
 a sincere desire to be in heaven necessarily imply a de- 
 sire to see and adore God, in casting the wicked into 
 hell ? All the heavenl) hosts see, admire and praise 
 
03% SERMON XIX. 
 
 God for doing this. Do some say that a willingness 
 to be damned is a term of salvation ? But is it any 
 more difficult for any one to be willing to be cast off 
 forever himself, than to be willing to see others cast off 
 forever, thougti he has been nearly and tenderly con- 
 Dected with some of them through life ? The holy an- 
 gels have been willing to see the apostate angels cast 
 off forever. The spirits of just men have been willing 
 to see those, with whoni they had been intimately con- 
 nected, cast off forever. The eleven apostles have 
 been willing to see Judas cast off forever ; and no 
 doubt but David has been willing to see Absalom, his 
 darling son, cast off forever. Now, if there be nothing 
 more hard or difficult in complying with the terms 
 of salvation, than there is in being really willing to be 
 in heaven, then none have the least reason to complain 
 of them ; for certainly they cannot complain, that God 
 requires them to be willing to be in heaven, in order 
 to his actually admitting them to dwell with him and 
 his holy subjects in that holy and happy place. The 
 truth is, there is nothing, which God requires men 
 to do in this life, in order to go to heaven, that is hard- 
 er to be done than to be willing to be in heaven. The 
 difficulty lies not in going, but in being there. A 
 sincere desire to be in heaven will certainly carry any 
 person there. Let no man deceive and destroy him- 
 self, by complaining of external difficulties in the way 
 of going to heaven ; for they all lie within himself, 
 and notWing but his inwardly saying to God, depart from 
 me, I desire not the knowledge of thy ways, can shut 
 him out of the kingdom of glory. 
 
 5. It appears from what has been said, that lower- 
 ing the terms of salvation has no tendency to allure 
 men to heaven Let heaven be properly described 
 and let natural men really understand wherein its en- 
 joyments and employments consist and they would not 
 be willing to comply with any terms, that could be pro- 
 por;ed, in order to obtain admission into it. Let ex- 
 ternal obedience, common honesty, or common decen- 
 cy, be substituted in the place of supreme love to God, 
 
SERMON XIX. 385 
 
 a cordial approbation of his eternal purposes and un- 
 conditional submission to his absolute sovereignly and 
 men be told, that they need not believe and love sucii 
 doctrines in order to be saved. They would no soon- 
 er coinply with the lowest, than with the hi«;hest terms 
 of sdivation, in a clear view of iieaven. The exper- 
 iment, of lowering the terms of salvation has often 
 been made. But what effect has it produced ? The 
 effect is well known. It has only made such, as were 
 ignorant of their own hiiarts, think that they desire to 
 go to heaven and were actually going there, wiiile 
 they possessed their natural heart, which is enmity 
 against God ; and totally unfitted them for heaven. 
 This, was the case in Christ's day, who told his disci- 
 ples, that except their rigliteousness exceeded the 
 external righteousness, v.hich others had been taught 
 to depend upon, they should in no case enter into t!je 
 kingdom of heaven. It is extremely dangerous for 
 those, who preach the gospel, to lower down the terms 
 of salvation, so as to please the natural heart. It may 
 allure soine to perform the externals of religion and to 
 enjo}^ a hopr^ of escaping the wrath to come ; but such 
 a false hope is extremely dangerous and instead o£ 
 bringing men nearer to the kingdom of heaven, pushes 
 them the furtherest from it and must be removed in 
 order to embrace the gospel. 
 
 6. It appears from what has been said, that a clear 
 realizing view of heaven, would put every sinner in 
 thu world out of doubt, in respect to his spiritual state. 
 Sinners often complain of doubts and say they are- 
 troubled with fears. But let them realize the enjoy- 
 ments and employments of heaven and their doubts 
 would vanish and they would sensibly know, that the 
 love of God and of heaven is not in them and that they 
 are totally unfit to be united with sa'mts and angels in 
 glorifying and enjoying God. They would know, 
 that if the gate of heaven were opened to them, they 
 would not enter into it. Their selfish hearts would 
 shut th:m out. How many of the mo<t amiable sin- 
 ners have been brought to such a knowledge of tiieir 
 
j:}G SERMON XIX. 
 
 hearts and fjaiii by painful experience, that their 
 hearts and nothing bat their hearts were tlie only obsta- 
 cles in the way of embracing the gospel & enjoying the 
 happiness of heaven, which it promises to a!i, that love 
 God. Sinners often live upon their doubts, as others 
 do upon their hopes. According to God's usual dispen- 
 sations of grace, he removes the doubts of sinners, 
 by showing them their hearts ; and he shows them their 
 hearts, by showing them his true character and the 
 namre of heavenly enjoyments and employments. — 
 Careless sinners and merely awakened sinners, pay 
 but little attention to the nature of the salvation, which 
 they think they really desire. But their desires after 
 mere happiness are unholy and unacceptable to God ; 
 and they can never obtain holy happiness without holy 
 desires after holiness. It becomes them to inquire, what 
 n^nner of spirit they are of and what is the supremo 
 object of their desires, whether holiness, or mere hap- 
 piness. As soon as they justly determine this point, 
 they will have no doubt, that they arc in the gall of 
 bitterness and bonds of iniquity. 
 
 7. This subject teaches all real Christians, that 
 they have no just ground to doubt of their good estate. 
 They often see what they imagine are unjust causes of 
 their doubting ; but if they would critically and impar« 
 tially examine their own hearts, they would find that 
 in them, which would remove their doubts. They 
 would find supreme love to God, sincere desires after 
 holiness and the enjoyment of God on earth and in 
 heaven. Such views and feehngs all have, who have 
 passed from death \mto life, and turned from sin to ho- 
 liness. And such views and desires are positive evi- 
 dence, that their hearts are right, notwithstanding all 
 the contrary views and desires, which they too often 
 exiierience. Though Paul found great moral imper- 
 fections cleaving to him, yet he could confidently say, 
 " I deliglit in the law of God, after the inward man." 
 And Peter, after he had denied his Master and la- 
 m^'uted his conduct with tears, could appeal to Christ 
 and say, " Lord, thou knovvest all things ; thou know- 
 
SERMON XIX. 337 
 
 est that T love thee." L'^t Christians carry Ihoir hearts 
 to heaven, and there they will find an infaihble stand- 
 ard, by which they may safely determine, that they are 
 friends of God and prepared to be with him and with 
 all iha pure spirits in heaven, to see his glory and praise 
 him forever. 
 
 But after all, there may be a question in the minds 
 of sinners, which they wish to have answered. And 
 though it has been often answered, yet they still desire 
 to have it answered again. If it be so, that we have 
 no desire to go to heaven, because we have no desire 
 to be there ; What shall tve do ? Tlie answer is 
 short and plain. Renounce your enmity against God, 
 which you have felt and expressed without a cause and 
 love him supremely. And then you may n^lv upon ids 
 promise ; '* I love them, that love me ; and they, tiiat 
 seek me early, shall fmd me." 
 
 43 
 
SERMON XX. 
 
 nm.siCTioi^s op sinzstbrsin kell. 
 
 Luke, xvi, 25. — But Abraham said^ Son, re^ 
 member that thou, in thy life time, rece.ivedst thy 
 good things and likewise Lazarus evil things ; 
 but now he is comforted and thou art tormented. 
 
 Since all men must soon exchange their present 
 probationary state for another, that is future, fixed and 
 eternal ; it deeply concerns them frequently to carry 
 their thoughts into that invisible world, where they 
 know they must take up their everlasting residence. 
 Christ, therefore, who came into the world to prepare 
 men for their future and final destination, said more 
 about what is to be enjo5^ed and what is to be sufiered, 
 in a future state, than any of the inspired teachers sent 
 before him. Though he often preached and discours-^ 
 ed about future happine'ss and misery ; yet he never 
 gave such a clear, visible and affecting representation 
 of the deplorable condition of the damned, as he gives 
 in the parable that contains the text. By this parable, 
 he leads lis to look into the world of spirits, to see a 
 poor, miserable, hopeless creature and hear him de- 
 scribe his views, his feelings and forlorn condition, in 
 his own language. Hear the parable, though you 
 have often heard and read it before. ''There was a 
 certain rich man, who was clothed in purple and fine 
 linen and fared sumptuously every day. And there was 
 a certain beggar, named Lnzarus, who was laid at his 
 gate, full of sores and desiring to be fed with the 
 crumbs which fell from the rich man's table : moreover 
 the dogs came and hcked his sores. And it came to 
 pass that the J^egojar died and was carried by the angels 
 into Abraham's bosom. The rich man also died an(^ 
 
SEKMON XX. 339 
 
 was buried : and in hell he lifted up his eyes, being in 
 torments and seeth Abraham afar off and Lazarus in 
 his bosom : and he cried and said, Fatlier Ahraham, 
 have mercy on me and send Lazarus, that he may dip 
 the tip of his finger in water and cool my tongue ; for 
 I am tormented in this fiame. But Abraham said, 
 Son, remember, that thou in thy life time receivedst 
 thy good things and likewise Lazarus evil things ; but 
 now he is comforted and thou art tormented." Thc^ugh 
 this parable suggests a great many things of soJemn 
 importance, yet that, which I would take particular no- 
 tice of in the present discourse, is this ; 
 
 That those, wlio abuse their present probationary 
 state and are finally damned, wall have most bitter and 
 tormenting reflections. 
 
 This is a serious subject indeed. It fills the mind 
 with terror. But it becomes everyone, who is a pro- 
 bationer for a happy, or miserable eternity to contem- 
 plate it before it is too late. Unbar your mind and 
 give it leave to take a clear and affecting view of that 
 gulph over w^hich it hangs, into which it may fall and 
 from which it is of infinite importance to escape. The 
 damned will have most bitter ql tormenting reflections. 
 This may be illustrated, by showing, in the first place, 
 that they will have reflections ; and, in the second 
 place, by taking a particular view of their reflec- 
 tions. 
 
 1. We have reason to believe, that the damned will 
 have reflections. It is true, the miseries, which men 
 feel in this life, are sometimes so great, as almost to 
 prevent any regular and consistent thoughts. The 
 mind is overwhelmed with such keen sensations of pain 
 in body and mind, as leave but little room for the ex- 
 ercise of any of the rational powers and faculties. 
 But though the damned may sufier severer jiains and 
 torments than can be endured in the present state ; 
 yet God can give them strength to endure all that he 
 sees fit to inflict upon them, and make them capable 
 of reflecting upon what is past and of anticipating what 
 is future. For, 
 
310 SERMON XX. 
 
 1, Their natural powers and faculties will not only 
 be continued, but vitstiy strengthened and enlarged. 
 The fallen angels, we know, retain all their inteJlectual 
 powers ; which tbey have undoubtedly vastly improved, 
 by all they have seen and heard and thought, while 
 passing through various and important scenes, in the 
 course of nearly six thousand years. And it is rea- 
 sonable to suppose, that the spirits of wicked men 
 made miserable will retain all their mental faculties and 
 fmd them greatly invigorated by passing out of time 
 into eternity. And of course, they will be able to 
 think, to reilect and to anticipate incessantly and in- 
 ten eh. 
 
 2. They will not meet with the same obstructions (o 
 ment il exercises, that tbey met with here in their pre- 
 sent state of probation. Here their cares, their troub- 
 les, their employments and various amusements dissi- 
 pate their thoughts and obstruct reHection. But there 
 such objects will be entirely removed from their reach 
 and pursuit. The prison of hall is a place of confine- 
 ment, but not of employment. Those, who are con- 
 fined there, will have nothing to do but to think 
 through interminable ages. Had men no employments, 
 nor diversions to pursue ; and had their bodies no oc- 
 casion for sleep and repose, they would find much time 
 in'this short life for thinking about, reflecting upon and 
 anticipating ten thousand different objects and subjects. 
 The damned rest not day, nor night. Their eyes are 
 never closed. Their minds are always awake. Con- 
 templation on things past, present and future is their 
 sole and perpetual employment. Besides, 
 
 3 God will continually exhibit before iheir view 
 such things, as v>^ill excite the most painful reflections 
 and antic hations. He will set their sins in order be- 
 fore them, m their nature, magni ude. and peculiar ag- 
 gravations, so that they cannot obliterate them from 
 their minds. He will exhibit all his great, amiable 
 and terrible attributes of power, holiness, justice and 
 sovereignty before tliem, and give them a constant and 
 realizing senee of his awfid presence and displeasure. 
 -He will give them clear and extensive views of the 
 
SERMON XX. 31! 
 
 works of creation, providc^iice and redemption ; and of 
 tha happiness and misery, that exist in every pari dI* 
 the universe, which will keep their minds in the most 
 painful reilections and anticipations, in spite of their 
 utmost exertions to banish them from their thou^^hts. 
 He will give them no rest and no hope. Let us now, 
 
 n. Take a serious view of their bitter rejections 
 in the regions of despair. 
 
 1 They will reaiize what they arc. Hprc tliey 
 are told, that they are rational and immortal creatures. 
 But the truth of their immortal existence makes very 
 little impression on their minds. It gives them ncithi-r 
 much pleasure, nor much pain. Their powers of rea- 
 son, conscience and memory they lightly esteem and 
 are ready to bury them in a napkin and negk^ct to use 
 them for the purposes, for which they were given. — 
 It gives them no pleasure to think, that they are to 
 survive the grave, to be spectators of the whole intelli- 
 gent universe at the great day, to know all the trans- 
 actions of God, of Christ and of holy and unholy be- 
 ings ; and in consequence of tliis knowledge, to be 
 perfectly holy and happy, or perfectly sinful and mis- 
 erable forever. But as soon as they exchange time 
 for eternity, they will no longer view their rational 
 powers and faculties and immortal existence in such a 
 low and despicable light, as they do here ; but find 
 that they are creatures of vast importance to them- 
 selves <k that their rational & immortal powers were of 
 immense value to them, if they had rightly improved 
 them ; but by abusing them, they are become sources 
 of unspeakable misery. It seems that Dives was gross- 
 ly ignorant of liimself, while he thought that he had 
 nothing to do, but to feed and clothe his body ; but as 
 soon as he lifted up his eyes in torment, he found that he 
 had a rational and immortal soul, which was iutinitely 
 more valuable than his body, which M" .ha 1 left heh nd 
 to corrupt &.perish in the grave. And all gospel sinners, 
 who shall meet his awful doom, will know, to their 
 sorrow, that they are, v/hat they were told they were, 
 rational and immortal beings, who can never cease to 
 exist, nor to sutler. 
 
342 SERMON XX. 
 
 2. They will realize where they are. Though they 
 had often read and heard of hell, yet they would not be- 
 jieve it to be such a dismal place as the Bible and min- 
 isters represented. But as soon as they lift up their 
 «yes in tarment, they will find it to be a place of con- 
 finement, from which there is no deliverance. The 
 keys of death and hell being in the hands of Christ, 
 who shutteth & no man openeth, were it in t^e hearts of 
 the whole creation to lelease them, the omnipotent 
 hand of Christ would prevent it. Being delivered to 
 the judge and by the judge to the officer and by the 
 officer cast into prison, they can never come out thence. 
 What a painful reflection must this be J But this is 
 not the worst. They will reflect with Vfhom they are 
 •confined: with the devil and his angels ; with the dregs 
 of mankind ; with those, who are devoid of every amia- 
 ble quality, being hateful and hatingone another. How 
 must it make the heart stoop, to think of forever see- 
 ing and feeling the baneful influence of all the malig- 
 nant passions, rising higher and higher and putting on 
 still newer and more dreadful forms. O, says the 
 damned spirit, where am 1 '? 1 am certainly in hell. 
 
 3. The damned will reflect whence they came to 
 that place of torment. They will reflect upon the 
 land of light and tjie precious advantages they there 
 enjoyed, before they were confined to the regions of 
 darkness. They will call to mind how many days and 
 vears of peace and comfort they had spent on earth. 
 They will remember how they lived under the smiles 
 of providence and in the enjoyment of the bounties of 
 heaven. No place they were in, no scenes they pass- 
 ed through, no favours the}' enjoyed, will be forgotten, 
 but called to remembrance with bitterness and sorrow. 
 This Abraham suggested to Dives. '' Son, remember 
 that thou in thy life time receivedst thy good things : 
 and likewise Lazarus evil things ; but now he is 
 comforted and thou art tormented." The damned 
 spirit will sr.y to himself, O my soul, never canst 
 tliou foigct the innumerable privileges, favours and 
 blessings, which a kind, and merciful God bes- 
 towed upon thee and by which thy ungrateful and im- 
 penitent heart treasured up to thyself wrath against {he 
 
SERMON XX, 313 
 
 day of wrath and righteous judiL^ment of thine injured 
 and abused Sovereign. O that 1 could forget that 
 -world, where I lu'st received my existence and drew 
 my breath ; where I was mercifully placed as a proba- 
 tioner ; where life and death were set before me ; 
 where £ trilled away a blessed eternity and preparerl 
 myself for this world of wo. But 1 never can forget 
 the good things, which 1 once enjoyed and abused. — 
 1 never can forget the infancy of my being 8l the place 
 from which I have fallen, never to rise again. These 
 bitter redections must till the mmds of the damned, wiih 
 unutterable pain and anguish. 
 
 4 They will rellect upon all that was done for 
 them, to prevent them from falling into the pit of per- 
 dition. They will then know how much had been 
 done for their future and eternal good, which will be a 
 source of most piiinful reilections. They will remem- 
 ber what God did for them, in sending his Son to re- 
 deem them, in offering salvation to them and in waiting 
 upon them even to long suffering to accept his invita- 
 tions of pardoning mercy. They will remem.ber what 
 Christ did for them in suffering and dying to open the 
 door of mercy to them. Nor will they forget the faith- 
 ful instructions and tender warnings and counsels of 
 their pious and affectionate parents. Nor the solemn 
 instructions and exhortations of Christ's faithful am- 
 bassadors. Nor the still, small, powerful voice of 
 conscience. Nor especially the Bible, that sacred,, 
 solemn important book, which they had often read and 
 as often slighted and contemned. They will be ready 
 to say to themselves, How plain was the divine char- 
 acter described ? how clearly was Christ exhibited ? 
 how justly was our own character and conduct deline- 
 ated ? and with what plainnes!^ and solenmity was 
 even this place of torments set before our eyes ? VVMiat 
 more could have been done that was not done, to re- 
 strain us from evil, to reclaim us from folly and bring 
 us to God and heaven ? We had line upon line and 
 precept upon precept We were urged by considera- 
 tions, the best suited to impress the minds of rational 
 and immortal creatures, to escape from the wrath to 
 
5H SERMOxX XX. 
 
 eomc. Row often had vvs bcaa called to the house of 
 mourning ? -lovV often had we been led to the sid^s of 
 th:i grave ? How often did we sit under the joyful 
 sound of the gospel ? Hjw time was lavished upon 
 us ? What precious seasons did we enjoy for reading, 
 meditation and prayer ? And O -he Saobath ! what 
 a weariness it was to us ? flow did we profane it, or 
 neglect its services, or hypocritically perform them ? 
 But alas ! notwithstanding all that has been done for 
 us to prevent our ruin, we are ruined ; and every ef- 
 fort for our giod has been lost upon us and only serves 
 to render us p^)ve inexcusable and more miserable than 
 we couM have been, if we had not enjoyed and abused 
 such great and undeserved m-nxies. 
 
 5. They will realize that they destroyed themselves, 
 which will be a source of bitter and perpetual reflec- 
 tions. They v^ill be conscious to themselves, that they 
 choose the path of ruin, that they hated the light ex- 
 iiibited before them ; that they resisted the strivings of 
 the Spirit ; that they loved vanities and after them they 
 would go ; that they would not examine their spiritual 
 state, nor see the plague of their own hearts ; that 
 they put far away the evil day and would not consider 
 their latter end; but counteracted all the means usel to 
 save them. Their conscience will tell them, that they 
 cannot cast the blame of their destruction on God, nor 
 on Christ, nor on the Holy Spirit, nor on saints, nor 
 on sinners, nor on the great deceiver. They will be 
 conscious, that nothing could have destroyed them, 
 without their own choice and consent. They will find, 
 that they were bound merely by the cords of their own 
 iniquities. They will be convinced, that neither the 
 native depravity of their own hearts, nor all the sins )f 
 their lives could have destroyed them, if they had not 
 I'eniained impenitent and continued to reject the c )un- 
 selof Gjd against themselves. They vvdl know, that 
 thechief of sinners w^ere saved, by returning to God 
 through faith and repentance ; and that they might 
 have been saved upon the same gracious and conde- 
 scending terms. They will stand guilty and condemn- 
 ed, not only by God, but by the verdict of their own 
 
SERMON XX. f^ij 
 
 consciences. Thoy will be constrained to say, 
 *• Tins is our condemnation, that lij^ht camu in- 
 to the world, but we loved darkness rather 
 than light, because our deeds were evil." There- 
 fore while their whole soul-* are wrung wit't llie 
 keenest tortures, they will utter these mournful ac- 
 cents, '' H=>w have we hated instruction and our 
 hearts despised reproofs ; and have not obeyed tlie 
 voice of our teachers, nor inclined our ears to tho^e, 
 who instructed us ! Had we been wise, we should 
 have been wise for ourselves ; but since we foolishly 
 scoriiCd, we alone aiust bear it." 
 
 G. They will retieci upon what they had done, not 
 only to destroy themselves, but others. Whetlier 
 they will retain their natural affections, or not, th^y 
 will doubtless deeply regret that the}^ were instrumen- 
 tal in destroying the souls of men. The rich man in 
 hell is represented as deprecating the torments of oth- 
 ers and especially of his own relatives, whom while 
 living his vicious life had corrupted. He could not 
 bear the thought, that his brothers should share his 
 fate. Many of the damned will be chargeable with 
 the guilt of corrupting and destroying precious and 
 immortal souls, which must give them bitter reflections. 
 flow can unfaithful parents, unfaithful ministers and 
 ring-leaders in vice, bear to meet those, whom they 
 have been instrumental in leading in the broad road to 
 destruction ? Such ruined creatures must be perpet- 
 ual objects of their dread and subject them to the in- 
 supportable pain of self reproach and self condemna- 
 tion. The miseries and reproaches of those, whom 
 they have ruined, will add an awful emphasis to their 
 own torments, which will last as long as they can see, 
 or hear or remember. 
 
 7. They will reflect upon what good they might 
 have done, while they lived in the world. Tfiey will 
 remember what a price was put into their hands to 
 get and diffuse wisiom, to restrain folly and vice and 
 to promote holiness and happiness. It will i^ive them 
 extreme pain to recollect what talents tliey buried or 
 perverted and what numerous opportunities of doing 
 
546 SERMON XX. 
 
 good they neglected. How will they feel, when they 
 reliect what a blessing they might have been to all 
 around them, by a Hie of virtue, piety and usefulness ; 
 but that instead of being a blessing, they were a curse 
 to the world and that instead of having the blessing of 
 many come upon them, the curses of many will justly 
 fall upon them and wound their feelings forever. Every 
 talent they buried, every opportunity of doing good 
 they neglected and all the good they might have done, 
 w ill conspire to increase their guilt and sink them in 
 mi^ery. 
 
 8. It will pain them to thmk how they once des- 
 pised and reproached godliness and all who lived holy 
 and godly lives. They said it was a vain thing to 
 serve the Lord ; and there was no profit in keeping 
 his ordinances and walking mournfully before him. 
 They esteemed and applauded the workers of iniquity 
 as the w^isest and happiest men in the w^orld. But they 
 now see and feel, that the way, which once seemed 
 right to them, was the way of death ; and that those, 
 wliom they once esteemed fools, were the only wise 
 mn on earth. They will be forever ashamed and con- 
 f unded, that they despised the wisdom of the just 
 and applauded the folly of the unjust. The lives of 
 their pious parents, friends and acquaintance will nev- 
 er recur to their minds, without leaving a sting behind. 
 They can never forgive themselves, that they were so 
 unwise and wicked, as to love those, whom they ought 
 to have hated and hated those, whom they ought to 
 have loved. 
 
 9. Their clear view of the happiness of heaven 
 will be a source of tormenting reflections. They are 
 represented as being punished in the view of heaven. 
 Saint J'.im says, " They shall drink of the wine of 
 the wrath of God, which is poured out without mixture 
 in the cup of his indignation : and they shall be tor- 
 mented with fire and brimstone in the presence of the 
 h' ly angels and in the presence of the Lamb." And 
 Thnst says of Dives, *' In hell he lifted up his eyes, 
 being in torme- ts and seeth Abraham afar otfand Laz- 
 arus* m his bosom." And all the damned will have 
 
SERMON XX/ 3U 
 
 tile same view of Abraham, Isaac and Jacob and ol 
 rmilions more, living under the smiles of . od, uniicd 
 in love, employed in praise and animated witli tlio joy- 
 ful prospect of rising in glory and blessedness to all 
 eternity. This amazing contrast between the state of 
 the blessed and their own wretched and forlorn con- 
 dition will be forever exhibited before their eyes and 
 constrain them to reflect, with tlic most painful sensibil 
 ity, what they might have been. The gate of heaven 
 "was opened to them as well as to others, but they refus- 
 ed to enter in. They might have drank of those riv- 
 ers of pleasure, which flow at God's right hand ; but 
 now they have not a drop of water to cool iheir tongues. 
 Neither Abraham, nor Isaac, nor Jacob, nor one of 
 the inhabitants of heaven, will be either able, or dis- 
 posed to pity, or relieve them. When they turn 
 their eyes to heaven, they can only gaze, lament and 
 despair ! 
 
 Finally, they will reflect not only upon what they 
 have been and might have been ; but upon what they 
 are and always will be. They will reflect, that being 
 fllthy, they shall be filthy still ; that being unholy, 
 they shall be unholy still ; and that being miserable, 
 they shall be miserable still. They v/ill reflect, that 
 God and Christ and the Holy Ghost and angels and 
 saints will forever hate them ; and that they will forever 
 hatq one another. They will reflect, that as long as 
 heaven resounds with joy, hell will resound with sorrov»". 
 This will constrain them to say, O eternity, eternity, 
 eternity ! Who can dwell with devouring Are ! who 
 can dwell with everlasting burnings 1 
 
 IMPROVEMENT. 
 
 1. If the state of the damned has been properly de- 
 scribed ; then it is of great importance, that ministers 
 should preach plainly upon the subject ; and if possible, 
 make their hearers realize the danger of going to hell. 
 There are many, at this day, who profess to doubt 
 whether there be any such being as the Devd, or any 
 such place as hell. And there are not a Onv others who 
 >vould not have ministers use the name Devil, if there 
 
348 SERMON XX. 
 
 be such a subtle adversary, nor the word bell, if there 
 bp such a phice of torment. They wish preachers 
 would be so complaisant, as not to wound their feelings 
 and disiurb their peace by exhibiting such disagreeable 
 scenes and objects. That they are sincere in these de- 
 sires, there can be no manner of doubt. But it may 
 be justly doubted, v\helher the ministers of Christ ought 
 to condescend to gratify their unreasonable and dan- 
 gerous desires. Christ preached much about the devil 
 and hell. He called the great deceiver by his proper 
 name ; and used the proper word to designate the place 
 of the damned. He said more about the person, the 
 character, and the malignant designs of the devil ; and 
 more about the miseries of the damned, than any other 
 teacher sent from God. And why should not his 
 ministers imitate his example and preach plainly upon 
 the same subjects, upon which he preached plainly ? 
 Yea, rather why should they not preach as he com- 
 mands them to preach? His command is, "Go 
 ye into all the world and preach the gospel to every 
 criature. He, that belie veth and is baptised, shall be 
 saved ; but he, that believeth not, shall be damned." 
 lie scrupled not to say, ''If thy hand offend thee, cut 
 it off: it is better for thee to enter into life maimed, 
 than having two hands, to go into hell into the fire 
 that never shall be quenched : where their w^orm dieth 
 not and the fire is not quenched. And if thy foot;^ of- 
 fend tliee, cut it otf : it is better for thee to enter halt 
 into life, than having two feet, to be cast into the fire 
 that never shall be quenched : where their worm dieth 
 not and the fire is not quenched. And if thine eye of- 
 fend thee, pluck it out : it is better for thee to enter 
 into the kingdom of God with one eye, than having 
 tv.o e>es, to be cast into hell fire : where their worm 
 dieth not and the fire is not quenched." And he 
 put ihis plain and pointed question to the impenitent : 
 *' Yf serpents, ye generation of vipers, how can ye 
 escape the damnation of hell ?" He also gave this sol- 
 emn warning to his followers : " Fear not them, who 
 ki.i 'he I lidy. but are not able to kill the soul : but 
 rather fear him, who is able to destroy both soul and 
 
SERMON XX. 349 
 
 body in hell." And is it s(iMn2;o, tliat ho, \vlio cniie 
 to save the souls of men, should pn-ach so plainly and 
 puMgently upon this most solemn and interesting sub- 
 ject ? And can they, who watch for souls, as those 
 -who must give an account and who view sinners in the 
 utmost danger of being ca^>t into hell fire and sufl-'ring 
 the damnation of hell, neglect to warn them of their 
 danger, in the very language of Christ, without being 
 guilty of the blood of souls ? 
 
 2. If the miseries of the damned be such, as have 
 "been described, then it deeply concerns sinners to take 
 heed how they hear the gospel. It is the 
 
 gospel only, that has brought life and immortality to 
 light and revealed all that we know, or can know, con- 
 cerning the invisible scenes and objects of the invisible 
 world. The heathens have conjectured that there is 
 some place beyond this world, where some departed 
 spirits are happy ; and that there is some place beyond 
 this world, where some departed spirits are miserable ; 
 but they know nothing about such a place, as the gos- 
 pel represents heaven to be and nothing about such a 
 place, as the gospel represents hell to be. Even Cic- 
 ero, the wisest and most learned of the heathen moral- 
 ists, was doubtful whether the soul were immortal, or 
 had any existence beyond the grave. But the gospel 
 gives us infall ble evidence, that the souls of men are 
 immortal ana shall enjoy everlasting happiness, or suf- 
 fer everlasting misery, after they leave this mortal 
 state. rhe go pel clearly describes the place, the 
 busmess and the blessednt ss of heaven ; and the place 
 and bitter retlections of the damned. The gospel re- 
 veals the method, which God has devised to save sin- 
 ners from the wrath to come, and to raise them to the 
 world of glory and blessedness. The gospel, there- 
 fore, is the only medium through which sinners can 
 po.sibly be saved. If they hear, understand and cor- 
 diady embrace it, they shall have everlasting life ; but 
 if they refuse to hear, unler^tand and cordially em- 
 brace the terms of salvation, they must suffer the dam- 
 nation of hell. These are (he most important truths 
 and the most weighty motives, that can be exhibited 
 
350 SERMON XX. 
 
 before the minds of sinners, to awaken, convince and 
 convert them. So Abraham thought ; for when 
 Dives entreated him to send Lazarus to warn his 
 brethren of the danger of their coming to that place of 
 torment, where he was confined, he said, *' lUiey have 
 Moses and the prophets ; let them hear them. And 
 he said, Nay, father Abraham ; but if one went unto 
 them from the dead, they will repent. And he said 
 unLo him. If they hear not Moses and the prophets, 
 neither will they be pursuaded, though one rose from 
 the dead." li men believe the gospel, they must be 
 saved; but if they disbelieve and reject it, they must 
 be damned. It is a solemn thing to hear the gospel, 
 which must infallibly be a savour of life unto life, or a 
 savour of death unto death, to every one that hears it. 
 3. If the miseries of the damned be such, as have 
 been described ; then we see why the scripture repre- 
 sents this world so dangerous to sinners. The Bible 
 is full of the most solemn warnings and admonitions to 
 sinners to guard against the love of the world and the 
 things of the world. Christ preached a great deal 
 against the love of the world. He declared that no 
 man could embrace the gospel and become his sincere 
 folio v^'cr, unless he denied himself, took up his cross, 
 and renounced a supreme attachment to the world. 
 He preached this doctrine so plainly to the amiable 
 young man, that it destroyed ail his hopes, and sent 
 bill! away sorrowful. He said, " It was easier for a 
 camel to go through the eye of a needle, than for a 
 rich man to enter into the kingdom of heaven." And 
 he spake the parable of Dives and Lazarus on purpose 
 to warn sinners against the love of the world. He 
 represents the rich man as clothed in purple and fine 
 linen Sl faring sumptuously every day ; plainly intimat- 
 ing that it was owing to his undue attachment to the 
 woiJd, and the enjoyments of the world, that he 
 lived and died impenitently and plunged him>elf 
 in(o the bottomless pit of destruction. And he spake 
 another parable of a more laborious and industri- 
 ous man, who <l(^slroyed himself, not by luxury or 
 intemperance, or any thing that is called vicious, but 
 
SERMON XX. 351 
 
 by the supreme love to the world. But why is the 
 love of the world represented so dancjrrous and de- 
 structive to the souls of men ? The plain reason is, 
 that the world and all the things of the world, directly 
 and powerfully tend to dissipate the thoughts of men ; 
 and so to prevent all serious reflections upon God and 
 upon every thing serious, important and eternal. A a 
 habitual attention to this world excludes an habitual 
 attention to another world ; an habitual ]ove to this 
 w^orld excludes an habitual love to another world ; 
 and worldly mindedness excludes heavenly mind- 
 edness. While the scenes and objects of this 
 world engross the attention and atFections of men, they 
 are always stupid and regardless of the happiness of 
 heaven and the torments of hell. Why are young men 
 men so generally careless and stupid about the 
 salvation of their souls ? The cause is visible.— 
 They are all attention and zeal in pursuing the vanities 
 and amusements of the world. Why are those on the 
 stage of action and in the meridian of life, so stupid 
 and regardless of future happiness and misery ? It is 
 because the more serious business and concerns of this 
 life shut out the thoughts of a future and eternal life. 
 Men are formed for thinking, reflecting and anticipa- 
 ting ; and they cannot help employing their thoughts 
 about either temporal, or eternal things. And if it 
 were not for thinking about and loving the world, they 
 would think about and love God and divine things. 
 The world would do men no harm, if they would only 
 give it its proper place in their thoughts and in their 
 hearts. But it is of the most ensnaring nature and 
 has ruined the souls of millions among the poor as 
 well as the rich ; among the learned as well as the un- 
 learned ; among the industrious as well as the idle ; 
 among the moral as well as the immoral ; and among 
 the old as well as the young. The world would de- 
 stroy'all men, who live in it, if it were not for tlie sove- 
 reign grace of God, in controling the views and renew- 
 ing the hearts of some. The apostle's admonition 
 therefore, deserves the most serious regard. " Love 
 not the world, neither the things of the woild. If any 
 
S52 SERMON XX. 
 
 man love the world, the love of the Father is not ill 
 hi.n." But Christ's question is stiil more solemn and 
 impressive. "W nat siiall it proilt a man, if he shaii 
 gam the whole world and lose his own soul ? Or 
 what shall a man jrive in exchange for his soul ?'' 
 
 4. fifthe misenes of the damned arise from bitter 
 reflections ; then all sinners in their present stale are^ 
 fit for destruction. They have just t-uch views and feel- 
 ings and r. elections in kind, as the damned have. They 
 hate to be what they are, rational, immorial and ac- 
 eounta ble creatures. They hate to be whire they aje 
 in a state of probation, where life and death, eiernal 
 happiness and eternal misery, heaven and heii are so 
 often exhibited before them. They hate to reilect up- 
 on what l;od is and what they are ; or upon what oth- 
 ers have done to save them, or upon what they have 
 done to destroy themselves ; or upon the state of Ihe 
 blessed in heaven ; or upon the state of the misercible 
 m hell, or upon what they may be to ail eternity. 'I'hey 
 have the same love to sin and hatred to hohness, t at 
 the prisoners in despair have. They have the sane tne 
 enmity to God, to Christ, to good men and to on- an- 
 other, that the great adversary and ail his subjects have. 
 Christ has told them, that they are of their father, tiie 
 devil. And they need no change of heart, to fit them 
 to be his companions in sin and misery forever. Their 
 own weight of guilt would sink them down to the re- 
 gions of darkness and despair, if the forbearing mercy 
 of God did not prevent it. But yet they think and say, 
 that they are not totally depraved ; that they do not 
 deserve endless torments, nor are in danger of being 
 east into hell ; that they are whole and need not a phy- 
 sician ; that their character and state are misrepreser - 
 ed ; and that they have a r*«ght to trust in their good- 
 ness. They justify themselves and condemn God and 
 his law and despise the thought of being in danger of 
 hell fire which they think is too often mentioned. They 
 say to themselves, that they are rich, and increased with 
 goods, and have need of nolhing ; and know not that 
 they are wretched and misciiible, and poor and blind 
 and naked. Such views and feelings, if continued in, 
 
SERMON XX. 353 
 
 must ripen them fast lb destruction. They are in the 
 situation of one, who \va« cherishin^^ the vain hope (jf 
 loni^ prosperity, but whose soul was suddenly called 
 into eternity. 
 
 5. If the miseries of the damned and the character 
 of sinners be such, asJiave been described, then tliere 
 is reason to fear, that soine sinners are very near to the 
 pit of perdition. They are in the broad road, which 
 has led many such persons as they are to the place, 
 where there is no light and no hope. The symptoms 
 of eternal death are upon them, though they know it 
 not. They have reason to fear, that God wdl cut ilium 
 down, or say, let them alone. To such Christ said, 
 " Ye serpents, ye generation of vipers, how can ye es- 
 cape the damnation of hell ?" It is God's usual meth- 
 od to send the spirit of slumber to sinners, before he 
 executes the sentence of eternal death. And has not 
 the spirit of slumber been long visible among many sin- 
 ners here ? And does not this for bode, that the time 
 may be near, when they will awake and lift up their ryes 
 in torments ? Preachers didn^t make these marks of 
 danger, but God has made them in his word. Be en- 
 treated to read his ivord and compare your characters 
 and conduct with his word. And if you do nv)t find 
 yourselves condemned by i\Ioses and the prophets, by 
 Christ and his apostles, y )u need not f -ar what preach- 
 ers say. But if you do find yourselves condemned by 
 Christ himself, '' fear him, who is able to destroy both 
 soul and body in hell." 
 4fB 
 
SERMON XXI. 
 
 Philippians, IV, 4. — Rejoice in the Lord al- 
 tvays ' and again I say, Rejoice 
 
 The apostles took peculiar care of the Churches, 
 Avhich they planted, and empioyed many means to con- 
 lirm them in' their faith, preserve them from error and 
 promote their peace, consolation and i^^rovvth in grace. 
 They either visited them personally, or ^vrote to them 
 frequently and directed them to read the epistles they 
 se.veraliy received t each oiher, that they might all de- 
 rive ediicaiion aiK cofiilort from them. Paul wrote 
 most of his epistles on some particular occasions, in or- 
 der to rectify some particular error, or to guard against 
 some particular danger, or to reprove some unchristian 
 practice. But he seems to have written this epistle to 
 enforce a particular duty, which all Christians were 
 too apt to neglect ; and that is the duty of rejoicing in 
 God. He had said in the first verse of the third chap- 
 ter in this epistle, "Finally, my brethren, rejoice in 
 the Lord." And recollecting what lie had said before, 
 he still thought it proper to repeat again and again the 
 sa:ue injunction in the fourth verse of this fourth chap- 
 ten ''Kejoice in ihe Lord always : and again 1 say, 
 Kejoice." These repetitions plainly indicate, that 
 Christians in general are very backward to perform 
 the duty enjoined in the text ; ar.d that their duty of 
 rej ,icmg in the Lord is not only very important, hut 
 needs to be re|>ec,tedly and forcibly inculcated upon 
 them. Accordingly it is proposed in this discourse, 
 
SERMON XXI. ^;}^^ 
 
 I. To consider wha: i.s implied in the duty ofChris- 
 tiau > r<^joicing in God always ; 
 
 II; To consider the propriety of their being requir- 
 ed 10 perform tins daty aiwiiys ; And, 
 
 III. To conisider some peculiar reasons, why they 
 sh:juld rejoice in i\v Lord always. 
 
 I. L;U us cr-nsider what is implied in tlic *luty of 
 Christ:ans rejoiciiig in th.e L ^rd always. And 
 
 1. This implies that they are pleased, that God does 
 really exist All mankind are naturally unwillin-, 
 th It there should be a God. The fool hath said in his 
 heart, ihere is no God Every man, in a state of na- 
 ture, dreads the thought of the divine existence. And 
 tliough he cannot resist the weighty evidence of an 
 eternal and self-existent Being ; yet his belief of God 
 instead of giving him the least pleasure, tills Lis iuiad 
 with the same kind offearond trembling, whichaots- 
 tate spirits feel. All men naturally vrish to be iiiue- 
 pCiident, and therefore cannot bear the thought, that 
 there is a Being above them, v.^ho can contri)l and dis- 
 pose of them, according to his plea s"iTre. But Chris- 
 tians, whose enmity to God has been slain, are willing 
 that he shoul ' exist. It is impossible, that men i?fjoiild 
 rejoice in a Being, whose existence they disbelieve and 
 dislike. If Cbriitians, therefore, did not believe and 
 like the existence of God, they could not rejoice in him. 
 So that their rejoicing in God implies, that they re- 
 joice, that he now exists and always will exiet, without 
 the least variableness, or haiow of turning. 
 
 2- The duty, enjoined upon Christians in f lie text, 
 implies their rejoicing not only that God exist;, iut 
 that he exists possessed of al! divine erceilcncie> and 
 perfections. God is infin'tely superior to any other 
 and all other beings in the universe. Ills power, his 
 knowledge, his wisdom and his goodi"ies< arc unliniited 
 and incomprehensible. It is the duty of Christians to 
 rejoice, that God is the first, the greatest, the wisest 
 and best of all beings, without tlie possibility of change, 
 •or becoming in the least degree mutable in th.- essen- 
 tial attributes of his nature. They ought to r ; oice, 
 that he always has been and always will be, without 
 
356 SERMON XXI. 
 
 the least imperfection in power, knowledoje, wisdoiia, 
 or goodness. For they could not rejoice in him, if it 
 were possible, that he should either intentionally, or 
 unintentionally make any mistake,or use any deception. 
 But they know, that he cannot deceive and cannot err, 
 because he isimmutableinhis natural & moral attributes; 
 and tl'cre is assolid ground to rejoice in them, as to 
 rejoice in his necessary existence. They are pleased, 
 theiefore, thai he is altogether such a Being as he is. 
 
 3. Their duty, enjoined in the text, requires them 
 to rejoice, that he formed the most wise and just and 
 benevolent designs from eternity. They would have 
 no reason to rejoice either in the existence, or perfec- 
 tions of God, if he had not immutably c'etermined to 
 employ all his natural and moral atlribu-es ^n promot- 
 ing the greatest, the wisest and best dei^igns. Had 
 he never determined to act out and display his great 
 and amiable character in the works of creation, provi- 
 dence and redemption, there would have been no 
 ground or reason of rejoicing in him. Strip God of 
 all his wise and holy de;»igns and we strip him of all his 
 moral excellencies ; and when he is divested of these, 
 bis natural perfections lose all their lustre, and are no 
 longer objects of complacency and delight, but only 
 of fear and dread. To rejoice in God, therefore, im- 
 plies rejoicing n all his wise and holy purposes, re- 
 specting himM If and every creature, object and event, 
 that ev( r have existed, or ever will exist. Nor can 
 Christians sincerely rejoice in God, unless they are 
 pleased, that he is in one mind, that hiS counsel shall 
 St nd and that it is as impossible, for any created be- 
 ing to tVustrate, counteract, or defeat his purposes, as 
 to destroy his existence. 1 may add, 
 
 4. To rejoice in God is to rejoice, that he is con- 
 stantly and irresistibly carrying into effect all his orig- 
 in^il ctnd eternal designs, or that he is working all things 
 after the counsel of his own will. "The Lord reigns, 
 let the earth rejoice " If it be desirable, that the 
 greatest, the wisest and best of beings should govern 
 the universe, then it is desirable, that ho sliould direct 
 every event 6l dispose of every object, just as he origin- 
 
SERMON XXI. 357 
 
 ally intended, before the foun(iation of the world. And 
 Ch^istlan^ cannot do their duty to rejoice in ( iod, unless 
 they heartily rejoice in all the dispensations ol" his prov- 
 idence and grace. In all these respects, ( hristians are 
 required to rejoice in God and to rejoice in him always. 
 So runs the divine command. "Rejoice in the L')rd 
 always." God's existence is always the same ; liis 
 perfection?^ are always the same ; his designs are al- 
 ways the same ; and he ahvays governs all things ac- 
 cording to his designs ; and therefore we must supj)osc 
 the command in the text requires (Christians to re- 
 joice in the Lord, at all times, in all places and under 
 all circumslances whatsoever. Li t us now inquire, 
 
 II. VVMiei her there be a propriety in the precept, 
 which requires Christians to rejoice in the Lord 
 always. 
 
 There is no question whether God may, with pro- 
 priety, require men to rejoice in liim sometimes ; hut 
 it may be a question, whether there be a propriety in 
 requiring i hem to rejoice in him always, or at all times. 
 H^ C'irtainly requires men to mourn sometimes. Sol* 
 omon says, that ''there is a time to weep and a time to 
 laugh : a time to mourn and a time to dance." Men 
 are required "to weep with them that weep, as well as 
 to rejoice with them that rejoice." In JoePs day God 
 sai<l to his people, " Turn ye even to me with all your 
 heart and with fasting and with weeping and with 
 mourning: Let the priests, the ministers of the Lord 
 weep between the porch and the altar, and let iht^m 
 say. Spare thy people, O L )rd and give not thine 
 heritage to reproach." Now, since God expressly 
 requires men to mourn, it must unquestionably be their 
 duty to obey this command. But how is it possible, 
 that we should obey his command to rejoice alvvays and 
 yet obey his command to mourn 'sometimes. His com- 
 mand to mourn sometimes seems to forbid our rejoic- 
 ing always. Where then is the propriety of the pre- 
 cept to rejoice always ? Certainly we have no right 
 to call the propriety of this precept in question; and 
 of course we must believe, that ii i- crm-ostent with 
 h e precept to mourn ; and that its consistency nui^^ 
 
358 SERMON XXI, 
 
 be known and made to appear. It cannot be denied, 
 that there have been, from the beginning of tlie world 
 to this day, thousands and millions of things, under the 
 -divine government, which are proper objects of regret 
 sorrow and mourning. Every natural and moral evil, 
 that has ever taken place, in any part of Grid's exren- 
 sive dominions is an object of mourning and sorrow. 
 The sin and misery of the fallen arigels, the sin and 
 misery of Adam and of all his posterity and all the 
 pains and groans of the animal creation are to be re- 
 gretted and lamented, as dis;^greeable and undesirable 
 evils, in themselves considered. Ther^- is an essential 
 difference between evil objects and goou objects in 
 themselves considered. Good objects are mattors of joy; 
 and evil objects are matters of s !rrow. Kohness and 
 happiness are good objects ; but sin and misery are 
 evil objects. There is always a good reason to rejoice 
 in holiness and happiness ; but no good reason ever 
 to rejoice in sin and mis ry. It is one thing to rejoice 
 in God and another thing to rejoice in the holiness and 
 .hap|/iness, which he causes to exist. And it is 
 •one thing to rejoice in God and another to rejoice, in 
 h.s introducing sin and misery into his moral system. 
 There is always reason to rejoice, that God is what 
 he is and does what he does. Hh rejoices in 
 himself on both these accounts, ^esays, '' I form 
 the light and create darkness : I make peace and 
 create evil. I. the Lord, do all these things." 
 Now it is easy to see a good reason to rejoice in what 
 God is and in what he does. He is good in himself and 
 Ire always acts from wise and good motives, whether 
 he forms light, or creates darkness ; whether he makes 
 peace, or creates evil : that is, whether he produces 
 natural, or moral good, or whether he produces natural 
 or moral evil. Hence there is a propriety in his re- 
 quiring us to rejoice in himself always ; but there is no 
 propriety in his ever requiring us to mourn in himself. 
 Nor do we fmd a single command to mourn in the 
 Lord. The ground of mourning is entirely different 
 from the ground of rejoicing in all cases. There is 
 ground of rejoicing in God and in all the natural and 
 
SERMON XXI. 359 
 
 moral good lie causes to take place ; and tliere is ground 
 of inouniiAg in all the natural evil.'^ his creatures sudor, 
 and in all the moral evils they commit. There is ju§t 
 cause to mourn for creatures, but no just cause to 
 mourn for God. Therefore mourning for creatures is 
 perfectly consistent with always rejoicing in (iofl. — 
 Notwithstanding the ten thousand natural and moral 
 evils,that abound all over the world and wring the hearts 
 of mulfitudes every day with anguish and sorrow, there 
 is aivvays abundrmt reason to rejoice in God. For God 
 acts as wisely and benevolently in bringing about sin and 
 misery, as in brmging about holiness and happiness. 
 A patient may rejoice in the skill and benevolence of 
 the surgeon, while he mourns and bewails the pains of 
 asnputation. Men may rejoice in God*s wisdom ;ind 
 goodness in causing ail things to take place as they 
 do ; and yet lament and mourn on account of a vast 
 many things that do take place. God may, therefore, 
 with great propriety require us always to rejoice that 
 he is, and that he reigns, while he requires us to mourn 
 for sin and misery in ourselves and others. This being 
 true, I proceed as proposed, 
 
 III. To mention some peculiar reasons, why we 
 should rejoice in God always. And, 
 
 1. We have reason always to rejoice in God, be- 
 cause he always knows what is best to do with all his 
 creatures. His understanding is infinite and compre- 
 hends all his creatures and all his works at one clear, 
 intuitive view. All creatures and all objects always 
 lie equally open and naked to his all seeing eye, fr«om 
 eternity to eternity. "Known unto God are all his 
 works from the beginning of the world." He is the 
 only wise God ; and he alone knows what is wis<^st 
 and best to do with all created beings and objects. He 
 is light and in him there is no darkness at all. Amidst 
 all the natural and moral evils, that abound and al- 
 ways will abound in the universe, he sees no d ouiitful 
 or difficult cases ; but always knows what is best to do 
 and how it is best to treat every rational and irrational 
 creature and every holy and unlioly cr<^ature, in the 
 innumerable circumstances in which they are placed. 
 
3(54> SERMON XXI. 
 
 He is the only B ^in^, ,vito has tais universal and aU 
 comprehensive knoWledi>;e. Among all ereateJ be- 
 ings, there is not one, who knows all things. The 
 highest, noblest and wisest intelligent creature-; cannot 
 see ail things at once ; and much h'ss to all eternity. 
 And of course, thoy cannot see what is be^t for them- 
 selves, and much less what is best for tlieir fellow crea- 
 tures, through every period of their existence. It is 
 therefore, a matter of great and universal joy, that God 
 always knows what is best for the whole intelligent 
 universe, who alwa)^s will be inseparably con-ected and 
 have a mutual iniiuence upon each other. There is no 
 ground to rejoice in the knowledge or wisdom of any 
 created beings, because their wisdom and knowledge 
 are limited ; and they may err through ignorance or 
 design. But there is a just and solid ground to re- 
 joice in God, who always knows what is best for the 
 whole intelligent universe, though more numerous than 
 the stars of heaven. 
 
 2. We have always reason to rejoice in God, be- 
 cause he not only knows what is best to do with all 
 his creatures, but is always immutably disposed to do 
 what is best. He has them all under his eye and sees 
 all their external circumstances and knows all their 
 internal views and desires, hopes and f ars, joys and 
 sorrows. As a father feels towards his children, so 
 the Father of mercies feels towards his whole family, 
 whether in heaven, or earth, or any other part of the 
 universe. He is good unto all and his tender mercies 
 are^over all his works. H- Seholds all his creatures 
 from the highest to the hywest. with an impartial and 
 benevolent eye. Ashe knows what is best, so he is 
 always disposed to do what is be>t. This is far from 
 being true in respect to short sighted and sinful crea- 
 tures. They are not disposed to do what ii:«y know 
 to be right and believe to be best ; but employ their 
 rational powers in doing evil, in lead of doing sjood ; 
 and would, were it in their jX)wer, destroy all the hr ;i- 
 ness &. happiness in the univtisc And since there s 
 no ground of rejoicing in ihe go )dnr-T oJ" any created 
 beings, it is matter of hi^h ana pure joy, that there iS 
 
SERMON XXI. .'>GI 
 
 One Being, in whose boun.lless goodness there is a 
 peniianent foundation always to rejoice. The |)er- 
 fect gv)odness of God is, in its own natiire, a just 
 and iinmutable cause of rejoicing asid(; from the trn 
 thousands streams of goodness, which liow froia it. — 
 There is, inueed, a good reason to rejoice in ihe 
 streams of divine goodness ; bui these are nothing and 
 less ihan nothing, in comparison with the ft)untain of 
 all good. All the good effects of divine goodness are 
 in themselves consijdered, just cause of rejoicing ; l)ut 
 to rejoice in these properly, we ought to rejo;ce j)rin- 
 cipally and supremely, because they iiovv from (lod tiie 
 fountain of all good ; who remains the same perfectly 
 good being, whether helirects the stream> of his go )d- 
 ness to us, or to any of our fellow creatures ; or wheth- 
 er he turns the strea ris of his goodness fr':>m us to oth- 
 er ohjects oi his benevolence, or complacency. As 
 God is always di'^posed to do what is best in rejinrd 
 to his whole intelligent creation, we have alway , reason 
 to rejoice in him, because he is disposed to do all things 
 that are wisest and best to be done ; for we ought al- 
 ways to desire what is best should be done and to re- 
 joice when we know that it is done. 1 tnust add, 
 
 3. We have reason to rejoice in God alway;, not 
 only because he always knows what is best and is dis- 
 posed to do what is best ; hut absolutely able to do 
 what is best. If his power were not as uidimited as his 
 wisdom and goodness, there would be no just founda- 
 tion to rejoice in him always. If there were a sin :\q 
 case, anions all his cr^iaiures in any part of the uni- 
 verse, in which he could not do what he sa^v wi'^.'st 
 and best to be done, it would shake all comidencc in 
 him and forbid our ever rejoicing in him F^or if his 
 power should fail in one instance, it wonid be impossi- 
 ble for us to know that it would not fail in ten thou-and 
 instances ; and in those, which would be most injurious, 
 if not destructive to the holiness and happiness of the 
 whole intelligent creation. If he were not able to gov- 
 ern any, or all his rebellions creatures, we should have 
 no permanent foundation to rejoice in his government, 
 either in time, or eternity. Indeed, we should have 
 
 46 
 
362 SERMON XXI. 
 
 no just grouri'l to rejoice aiw.y:, in his wisdom, or in 
 hi 3 goodness, if he were not always able to do what he 
 saw to be be^t. But the scripLu. e assures us, that his 
 power is absolutely unlimited and irresistible. Job 
 says, '■'■ 1 know that ihoii eanst do every thmg." The 
 power oi' God is almighty and irresistible. There is 
 none can stay his hand He has the same controling 
 and irresistible power over all his creatures, that the 
 potter has ovor the eiay. The Psalmist says, ''Our 
 Goa is in the heavens ; he hath done whatsoever he 
 haih pleased." And he always is able to do whatsoever 
 he pleases. If he knows what is best and is pleased to 
 do whatever is best, he certainly always will do what 
 is best. God is an infinitely wise and benevolent and 
 powerful beins;, who has furmed the "wisest and best 
 designs and who is infinitely more zealous to employ 
 his almighty power to accomplish them, than any of 
 his creature^ are to employ all their powers and facul- 
 ties (o accomplish any vf th«^ir niost important and 
 (iesirable purposes. That such a being exists & rules 
 in the armies of heavpn above and among the inhabi- 
 tants of this lower world, is a matter of just and univer- 
 sal joy to the whole intelligent creation. The upostle 
 had good ground to call upon all Christians to rejoice 
 in the Lord always. And David had as good ground 
 to call upon all mankind to rejoice in God. "■ The 
 L'>rdreigneth, let the earth r joice ; let the multitude 
 of isles be glad th rcof ( louds and darkness are 
 round about him : righteousness and judgment are the 
 habitation of his throne." This i^ calling upoii man- 
 kind torej )ice in God always, notwithstajiding the in- 
 nu'nerahle evils, which are a j st occasion of hmienta- 
 ti on, sorrow^ and mourning. There is every thmg in 
 God, which always renders him worthy of tlie trust, tlie 
 confi lence aaa joy of the whole world and the whole, 
 universe. 
 
 IMPROVEMENT. 
 
 1. It appears from what has been said, that to re- 
 joice in God always is- the most difiicult duty, that 
 Cmistiaus have to perform. They are required to re- 
 
SERMON XX!. 3ij3 
 
 joice, in God always, to rejoico. (.'vcM-more. Tliore is no 
 duty more expressly and repeatedly enjoined ujicn jj^oud 
 nvm, than rejoicing in the L )r(l, or befire the Lord. 
 The pious Israelites weiN' required to rejoine he ore 
 the L )rd, with all their children and hou^ehoMs. — 
 David calls upon all <i;ood men to rejoice in the L »rd. 
 *' Rejoice in the L)rd, O ye rii^liteous. Rejoice in 
 the Lord, ye righteous ; and give thanks at the re- 
 membrance of his holmess." It seems to be a very easy 
 duty to rejoice in ihe Lord sometimes, but not so easy 
 to rejoice in him always. But ( liristians are com- 
 manded to rejoice in the L^^rd always, amidst all tiic 
 calamities, afflictions, bereavements, sorrow^ and trials, 
 'svhich fall upon the world in general and upon them- 
 selves in particular. Hence says the apostle Peter to 
 Christians scattered all over the world, " Beloved, 
 think it not stransje concerning the fiery trial, which 
 is to try you, as though some strange thing happenL-J 
 unto you : but rejoice, inasmuch as ye are partakers 
 of Christ's sufferings ; that when his glory shall be re- 
 vealed, ye may be glad also with exceeding joy." To 
 rejoice in God always implies something dilFerent from 
 rejoicing in his favours and from rejoicing in his frowns. 
 It implies rejoicing in his goodness, which seeks the 
 highest good of the universe and not the separate high- 
 est goodof anv indivi 'ual creature in the universe. Re- 
 joicing in God can flow from nothing but a disinterest :"d 
 love to God and the good of all intelligent beings ; which 
 disposes a person to be willing, that God should seek 
 his own glory and the highest holiness and happinc-ts 
 of his holy creatures. God's goodness is disinterested, 
 impartial and universal ; and none but those, who pos- 
 sess the same kind of goodness, can rejoice in his good- 
 ness, [t is owing to his goodness, thnt he inti'oihiced 
 natural and moral evils into his original and eternal 
 purpose of creation ; and it is equally owing to his 
 goodness, that these evils have abounded and will cm- 
 tinue to abound, as long as the world stand-^ and st]l\il 
 and miserable creatures exist. And to rejoice in his 
 goodness is to rf^joicr-. titat allthese evils take place un- 
 der his universal government. To rejoice in God is to 
 
SG4f SERMON XXI. 
 
 rej)ice that he governs all things in the very manner, in 
 \vh:cn be doe.s govern ihem. fje heavenly hosts .re- 
 joice, ihat he governs ihis evil vv( r' 1 just a^ he dues. 
 T)Jt'.y cry " hoiy, holy, holy is the Lord of hosts : ihe 
 whole earth is full of nis glory." Tiiey see his good- 
 ness, in all the dark as well as ligit dispensations of 
 hii providence in this world and r j »ice in it. Though 
 they see this world, wh ch is so" o 'jen and properly 
 called a vale of tears and observe th )usands every day 
 plwnged in the most pungent sorro ys and anguish, yet 
 th-v rejoice in God, who intiic - all these evils upon 
 m .nkind. And it is the duty of Christians thus always 
 to r-^j >ice in («od, notwithstanuing all the scenes of 
 » r)w, atlliction and ni ) timing tney are called to pass 
 through. But is riiere a m^ re u ti cult duty to 
 perform, than rejoicing in God under such circum- 
 stances ? 
 
 2. Christians, who alw^ays rejoice in God, perform 
 a ' uty, which is the most pleasing to him. He says, 
 " I love them that love me." Those, who rejoice in 
 G )d at all times and under all circumstances, exercise 
 the purest and higliest love to God. They love h'm 
 for his goodness, which is the sum and comprehen-^ion 
 of ail his moral excellencies. God is love. He is 
 perfect goodness itself And it is only because he is 
 supremely good and exercises supreme and universal 
 goodness in all his conduct, that he deserves to be su- 
 premely loved by all his intelligent creatures. Were 
 not his power and knowledge and wisdom and sover- 
 eignty under the constant influence of his supreme 
 goodness, there would ben;)thmg in him or done by 
 him, which would deserve t' e supreme affection of men 
 or angels. But his goodness, which spreads a moral 
 glory over all his other attributes, renders him infinite- 
 ly worthy of the supreme affection of all created intelli- 
 gences. And when they love him for his goodness, they 
 love him for what he is in hnnself ; and when they love 
 him for what he is in himself and for what he loves him- 
 self, their love h^ highly pleasing to him. Their love 
 is n.t mean and mercenary, hut sincere and supreme. 
 Such was the love of Abraham, when he otfered up 
 
SERMON XXI. 3G5 
 
 his son Esaac upon the altar. Such was tlio love of 
 Moses, vvht-n he was wiUin^ to sulR'T alUiction with 
 his people, in order to lead tlicm to the land of prom- 
 ise ; and when he was willin^^to have his name hlotud 
 out of the book of life, if it niiij;ht be the means of :>av- 
 in^ his people from threatened and deserved destruc- 
 tion. And such is the love of sincere Christians, who 
 are willing to give up all for the kingdom of (jod's 
 sake : or when they rejoice in the hope of the glory of 
 God and glory in tribulations also : God rejoices over 
 Christians, when they rejoice in him, amidst all the 
 evils, which he inflicts upon them and upon the world, 
 for the promotion of his own glory and the holiness 
 and happiness of the universe. Nothing but pure dis- 
 interested, supreme love to God candisj)ose Christians 
 to rejoice in him always, whether they receive good, 
 or whether they receive evil at his hands. To rejoice 
 in the Lord always, therefore, is the most acceptalde 
 duty, that Christians can perform, because it is the 
 raost difficult duty to perform. It is easier for a man 
 to give all his goods to feed the poor, or his body to 
 be burned, than to rejoice in God in times of public 
 calamities, or personal trials and tribulations. Satan 
 supposed, that Job could not perform this difii- 
 cult duty, but God convinced him that he was 
 able to perform it. And when he did perform it, 
 it was highly acceptable to God, who pronounced 
 him a perfect and upright man. When Christians 
 rejoice in God, while they are receiving good at his 
 hands, he is pleased with them ; but he is much more 
 pleased, if they rejoice in him, when they receive evil. 
 3. It appears from what has been said, that those 
 Christians, who ahvays rejoice in God, do peculiar 
 honour to religion. They give clear and striking evi- 
 dence, that true religion, or a christian spirit, will 
 cause men to rejoice in God always, which is a pecul- 
 iar and most desirable cQect, that nothing else will 
 produce. Mere selfishness will dispose men to rejoice 
 in prosperity, or while they are receiving good at the 
 hand of Cod. The world in general, who arc impeni- 
 tent, unbelieving and totally destitute of religion, 
 
35G SERMON XXI. 
 
 are very joyful in prospf^rity ; but adversity sprn' Is all 
 their joy an'l 'ills tlie.n V'tii not^Hi^ but pain, sorrow 
 ani :^rief. Hunan was joyful till his ^)ol f)rtuae 
 forsook bin. Tie Israelites vv^re in raptures of joy ^t 
 the side of t'le R ed Soa, but sunk in despondency, when 
 the spies r3tarned. T le stonv 2;rouid hearer receiv3th 
 the word with joy anddurethf^ra while; but when trib- 
 uktionor persecution arises, he is by and by offended. 
 M iltitudes, who embrace the gospel uo)n selfish iqd- 
 tives, greatly rejoice and imagine that they shall al- 
 ways rejoice ; but as they rejoice in themselves and 
 not in Grod, their joy generally soon forsakes the n ; 
 wiiich brings a reproach upon themselves ani upon re- 
 ligion itself. But those, who understandingly and cor- 
 dially embrace the g)spel, rejoice in God and as 
 they see cause to rejoice in God at first, so they see 
 cause to rejoice in God always. They, like the noble 
 Ethiopian, goon their way rejoicing, at all times and 
 under all circumstances ; by which they manifest to 
 the svorld the nature and tendency of true religion to 
 produce pure and permanent joy and rejoicing ; which 
 redects great honor upon Christianity. By always 
 rej )icirig in God, Abraham, M )3es and Job did great 
 honor to religion. In the same ^vay, the apostles and 
 pi'imitive C'lristians adorned the doctrine of God I'leir 
 Savior. They say of them reives, " We are troubled 
 on every side, yet not distressed ; we are perplexed, 
 but not in despair ; persecuted, but not forsaken ; cast 
 down, but not destroyed ; as sorrowful, yet always re- 
 joicing.'' When they were taken, thrown into prism 
 an 1 threatened .vith severe punishments for preach. ng 
 tiie gospel, by the highest ecclesiastical judicatory, 
 they departed from the council, rejoicing that they w^^re 
 counted worthy.to suffer shame for the name of 'hrist. 
 Y.^i, they took the spoiling of their giods joyfully. 
 They al.vays rejoiced in God, by which they manifest- 
 ed the reality, the beauty and excellence of that relig- 
 ion, which caused them to rejoice at all times and un- 
 d T all circumstances of adversity and a H ction. T lere 
 is nothing, wh'ch gives the men of the worlJ sue i a 
 deep and pamful conviction of the reality and impor- 
 
SERMON xxr. 337 
 
 tance and excellence ofrelii^ion, as to see Christians 
 rejoicing aLvays, under both the smiles &l frowns of di- 
 vinci providence; Si, saying, as the Shunamite dul/'.dl is 
 well." Tnis issoineihing, that they do not feel and 
 cannot say We are always struck with the be.iuty, 
 excelliiuce and sincerity of those (Christians, who appear 
 to be hap;)y and rejoice under such trials and calami- 
 ties and atflictions, as throw other men into glu^):n, 
 darkness and incons )lable sorrow and distress. The 
 reason is, they appear to enjoy the supports of religion, 
 while all other supports are taken away. The* joy 
 an I rejoicing of the primitive Christians made the 
 world ready to say, that they were besi Ic the.nselves ; 
 they could not see the source of their Joys and consola- 
 tion. But the men of the world at this day, who doc- 
 trinally understand the gospel, are convinced, that 
 those, who really believe and love it, must rejoice in 
 God, under all his dispensations of providence, that are 
 designed to promoce his glory and the highest good of 
 the universe. And when they see Christians actually 
 rej.)ice in adversity as well as in prosperity, in sickness 
 as well as in health &,inthe nearest prospects of death, 
 they cannot help believing, that religion, is, of ail thing?, 
 the most desirable and most important. 
 
 4. It appears from what has been said, that Christ- 
 ians, who obey the precept in the text and rej')ice in 
 G )d always, are the happiest men in the world. It 
 cannot be denied, that the men of the world are in 
 s me measure happy, so long as they do rejoice ; Imt 
 their rejoieing isofien interrupted, diminished and ev(n 
 turned mi/) sorrow. Joy in the world is essentially 
 d'^^rent froiu joy in Crod, even while it continues. 
 Tiieir j)y is gmeraHv mixed with a consciousness of 
 its folly and criminality. Hence says Solomon, '' As 
 the crackling of thorns under a pot ; so is the lauglittr 
 of fools. This aho is vanity." The bursts of j^*y 
 and laughter in sinners are always attended or follow- 
 e-^ by a sense of guilt and self-reproach. Accordingly, 
 Ch"ist pronounces a wo to such vain and sniful joy. 
 '^^ \V( unto yon that laugh now : C)r ve sh dl m )U a 
 and weep." Whether the joy of sinners arises from 
 
388 SERMON XXI. 
 
 mere tri'ies and vanities, or from the more valuable, 
 laudable and important w^orldiy objects, it is altogeih- 
 ervain, sinful, inconsistent, interrupted and sliort lived. 
 The \Vorld and the things of the world are no source 
 of pure &. permanent joy. But God is a source of pure, 
 never faihng anl satisfactory happiness ; ani all, who 
 alvvays rejoice in him, derive from him constant, pure 
 and lasting happiness. Hence Christ says, " Whoso- 
 ever drinketh the waters of this v/orld, shall thirst 
 ag;iin. But whosoever drinketh of the water, that I 
 shall give him, shall never thirst ; but the water, that 
 1 shall give him, shall be in him a well of water spring- 
 ing up into everlasting life." The great and precious 
 promises, which Go 1 has given to Christians, lay a 
 solid foundation for their pure, constant, increasing 
 joy and rejoicing. So the primitive Christians thought 
 and said, " Who shall separate us from the love of 
 Christ ? shall tribulation, or persecution, or distress, 
 or famine, or nakedness, or peril, or sword ? As it is 
 written, For thy sake we are killed all the day long ; 
 we are accounted as sheep for the slaughter. Nay in 
 all these things we are more than conquerors, through 
 him that loved us. For 1 am persuaded, that neither 
 death, nor life, nor angels, nor principalities nor pow- 
 ers, nor things present, nor things to come, nor height^ 
 nor depth, nor any other creature, shall be able to sep- 
 arate us from the love of God, which is in Christ Je- 
 sus our I^ord." These promises all belong to sincere 
 Christians, and they all live by faith in them ; and of 
 course rejoice in the Lord always. The sources of 
 other men's rejoicings are continually failing and 
 will finally all fail. But Christians have a source of 
 joy, which will not fail, when all other sources of joy 
 will fail. They must be, therefore, far more happy 
 even in this vale of tears, than any other men in the 
 world. '^ The ways of wisdom are ways of pleasant- 
 ness and all her paths are peace." 
 
 5. It appears from what has been said, that Christ- 
 ians are very unwise and sinful in neglecting to re] )ice 
 in God. They all know, that rejoicing in God nffo ds 
 them the purest and highest happiness ; and that re- 
 
SERMON XXI. i3(j9 
 
 joicing in themsolves, or in the world, deprives ihcin 
 of the happiness they have derived from rejoicini:; in Ciod, 
 They know, therofore, tliat they injure their own souls 
 as well as injure (iod, by neglecting to obey the eoni- 
 mand, which he has given them for their own good and 
 his glory. They are more inconsistent and criminal n 
 iiegiecting to rejoice in God, than sinners are in neg- 
 lecting this duty. They often imagine, that God can- 
 not be a source of joy and rejoicmg; and therefore thvy 
 forsake God the fountain of living waters and hew out 
 to themselves cisterns broken cisterns, that can hold 
 no water. It is extremely unwise and sinful for those 
 who have tasted the happiness, which Hows from re. 
 joicingjn God, to neglect deriving their happiness 
 from God and seek to obtain happiness from the world. 
 Their neglecting this duty, not only dim/mishes thrir 
 own happiness, but greatly dishonors religion. By 
 their not alway-^ rejoicing in God, they lead the men of 
 the world to conclude, that their religion, instead of 
 doing them any good, does them a great deal of hurt. 
 It prevents them from rejoicing in any thing and makes 
 them more disconsolate and gloomy, than those, who 
 have no religion and pretend to none. It is a great 
 blemish and imperfection in the character and conduct 
 of Christians, to suiTer the trials and tribulations, which 
 God brings upon them, to overwhelm them in sorrow 
 and to banish all joy and rejoicing from their hearts. 
 David's conduct at the death of Absalom, was hii;ljly 
 displeasing to God and to Joab and to the people in 
 general ; and it was happy for him that Joab had cour- 
 age and resolution to reprove him and bring him to right 
 feelings and conduct. Christians, who negk'ct to re- 
 joice always, never fail to give occasion to the enemies 
 of religion to think and speak reproachfully of it. 
 Nor is this all the evil arising from neglecting to rejoice 
 in God. It unfits them for all religious duties. When 
 they neglect to see God and to rejoice in him, they ara 
 alwa)^s either in darkness, or stupi.lity, which makes 
 every religious duty irksome and leads to the nes^ect of 
 those duties, in whfch they once took peculiar ph-iiMire 
 and delight. While Christians rejoice in the Lord 
 
 47 
 
370 SERMON XXi. 
 
 they are alvvnys active an i constant in every religious 
 duty ; especially in time.s of trouble, sorrow, or mourn- 
 ing ; and never enjoy more happiness, than they then 
 derive from rv joicmg in the Lord. These considera- 
 tions ought to excite all Christians to rejoice in the 
 Lord always, as the most important and indispensable 
 duty. 
 
 Finally this subject calls upon sinners to renounce 
 all their worldly and sinful joy and to rejoice in God, 
 who is the oniy source of pure and perjiianent joy. — 
 Ail Other sources of joy and rejoicing will soon forsake 
 you ; and then you must be wretched indeed. You 
 cannot begin to be truly happy, until you rejoice in 
 God ; and you cannot always be happy, unless you al- 
 ways rejoice in God. Ail the happiness of heaven 
 will dow from rejoicing in God ; and all the miseries 
 of the danmed will flow from the entire loss of this 
 source of happiness. God is infmitely worthy of your 
 su" reme love and joy, on account of his essential and 
 amiable perfections. And not only so, but also for 
 Vf it he has clone for you, bestowed upon you and of- 
 fered to you. You will be the most ungrateful ar.d 
 guilty, as well as the most wretched creatures in the 
 universe, if 3"ou continue to refuse to rejoice in God. 
 Y m have no right to rejoice-in any thing, so long as 
 yni neglect to rejoice in (Tiod. He calls you, therefore 
 to mourning ; and you have reason to mourn for all 
 y( 'Ur r^'joichig, which God has forbidden. Be entreat- 
 ed then to rejoice in God immediately and forever. 
 
SERMON XXII. 
 
 ^ Isaiah, xlv. 7.—/, the Lord, do (dl these 
 things. 
 
 In this chapter God forolells the character and con- 
 duct of Cyrus, w!}om he designed to employ as the prin 
 cipal in-trunjiiiil oi' rcytoi'iim his pK.plu iVoiii liiiir iong 
 captivity in Babylon to their native country. And to 
 give more weight and s lemmty to his prediction, 'e 
 asserts, in the strongest terms, his own divinity, nni.y, 
 supremacy and universal agency. " 1 luis saith tlie 
 L'jrd to his anointed, to Cyrus, whose right hand I 
 have holden, to subdue nations before hi.n ; and I will 
 loose the loins of kings ; to open before bim tiie two 
 leaved gates and the gates shall not be shut. I ^^ 11 
 go before thee and ma!:e the crooked plac^v"^ straig'ii ? 
 I will break in pieces the gates of brass arul cut in sun- 
 der the bars of iron : & I will give thee the treusure^of 
 darkness and hidden treasures of secret places, tijat 
 thou uiayest know that I, the Lord, who call thee by 
 name, am the God of Esrael : For Jncob my servant's 
 sake and Israel mine elect, I have called t!ice by thy 
 name : I have surnamed thee, though thou hast not 
 known me. I am the Lord and there is none ei^e, 
 there is no God besides me : I girded thee, lhou.*;h 
 thou hast not known me ; that they m;iy know fi^an 
 the rising of the sun and from the west, that there is 
 none beside me. 1 ;im !he Lord and there is none eUc, 
 I form the hghtand create darkness : I make peace, 
 a:.d create evil I, ihe L^rd, do all these things." 
 I'his is the connection of the text, which in this con- 
 nection contains a truth, wljich ir ecjunliy concern^ all 
 mankind to understand and bolKne. The truth is this; 
 The agency of God is universal. 
 
372 ' SERMON XXII. 
 
 To set this important truth in as clear a light as I 
 am able, 1 shall endeavor to show, 
 
 I. In what the agency of God consists ; And, 
 
 ] I. That his agency is universal. 
 
 Ail, who acknowledge the existence of Cod, are 
 agreed, that he brought this world out of nothing by 
 his own proper «ngency. But they are not so well 
 agreed in what his agency consists. The variety of 
 opinions on this subject has been a source of many 
 great and dangerous errors respecting the doctrines of 
 ihe gospel. A misapprehension of divine agency has 
 beea the occasion of involving some important subjects 
 in great darkness and obscurity. It is, therefore, 
 much to be desired, that the agency of the first and 
 supreme cause should be exhibited m a clear and intel- 
 ligible manner. There can be no agency, where there 
 is no choice, or design. An agent is one, who exerts 
 his power to produce some effect. Accordingly God, 
 to convince mankind of his great and powerful agency, 
 mentions the great and important effects he has pro- 
 duced. He says, he held the band of Tyrus, subdued 
 nations before him, loosed the loins of kings, opened 
 before him the two leaved gates, brake in pieces the 
 gates of brass and cut in sunder the bars of iron. And 
 aiier mentioning these great effects, he adds, "I form 
 the light and create darkness : 1 make peace and cre- 
 ate evil : I, the Lord, do all theK- things " That is, I 
 produce all these great and marvellous effects, of choice 
 or design. Hence v/e may safely say, that the agency 
 of God consists in his will, his choice or volition ; and 
 in nothing, which is either the cause, or consequence 
 of his willing, or choosing to produce any effect, or 
 bring about any event. It is plain tha^ his bare knowl- 
 c.lge cannot produce any effect. Our knowledge of 
 any thing present, or to come, has no tendency to pro- 
 duce any effect. And though God's knowledge be 
 infinite, or unlimited, yet his knowledge never did and 
 never can produce any etYect. f?is knowledge, that 
 he should create the world, had no tendency to create 
 it; and his l:novvledge of any future event never had 
 the least tendency to bring it to pass. So that his agen- 
 
SERMON XX 1 1. .>7c] 
 
 cy does not in the least (lo2;ivn, consist in his knowl- 
 edge. Nor does his aji;cncy consist in his ^visd():^, 
 WJiicli enables him to form the most extensive and p(;r- 
 feet designs. Mis forming ihf^ great plan of creation, 
 of providence and redemption, had no lendeneyto pro- 
 duce those great and glorious effects. That phm ex- 
 isted completely in his own mind, before ho took oiio 
 step, or made one exertion, to ace osnphsh it. Ijis 
 wivlom in fo;- ning any design has no tendency 
 to carry it into execution. So that his agency does 
 not consist in his wisdom. Nor 'Iocs his agency con- 
 sist in his power, which is always prior to it. He had 
 power to create the world, betbre he created it. Pow- 
 er inay exist without any exercise or exertion. \\ e 
 liave power, which we do not exercise. We have 
 j)o*ver to do a thousand things, which we never do. 
 Action and the power of action are very dilTerent. 
 The agency of God, therefore, does not consist in his 
 power to act, or in his omnipotence. Now, if his agen- 
 cy does not consist in his knowledge, nor in his wis- 
 dom, nor in his omnipotence, nor in any of his natural 
 perfections, the inference is plain, that it must consist 
 in his will, or choice, or volition and in nothing else. 
 None of his natural perfections can produce any ef- 
 fect without his willing it ; and after he has w'illed it, 
 his agency is no further concerned in its prockietion. 
 HiS agency consists, in nothing before his choice, nor 
 after liis choice, nor beside his choice. It does not 
 consist in the cause of his choice, any more than in 
 the effect of his choice. We can form as clear ideas 
 of the agency of (lod, as we can of his existence, or 
 of any one of his natural attributes. And the clear 
 idea we have of his natural attributes contrains 
 us to believe, that his agency cannot consist in anyone 
 or all of them, but solely in his will, choice, or volitinn. 
 We cannot conceive, that his acting is any thmg, but 
 his willing or choosing to produce an effef. if is 
 willingor choosing a thing to exist is all, that he dots 
 hi causing it to exist. This is the dictate of reason 
 respecting the nature of divine ag»>ney ; ^ii^^' reason 
 in this case entirely harmonizes with scripture. Mo- 
 
374. SERMOJV xxir. 
 
 ses represents creation as produced merely by a divine 
 volition. '' God said, Let there be light ; and there 
 Avas light." And David represents God as producing 
 (lie world in precisely the same manner. '^ .«ie spake 
 and it was done ; he commanded and it stood fast. 
 By the word of the Lori were the heavens made : 
 ani all the hosts of tham, by the breath of hii tnouin" 
 Thus it appears from both scripture and reason, that 
 the divine agency consists in the divine will or choice 
 and not in the cause, or consequence of the divine will 
 or volition. 
 
 We may now safely proceed a step further and ob- 
 serve, that God is a perfectly free agent. Yoiuu.ary 
 agency is complete free agomcy. We cannot conceive 
 of any agents acting more freely than his acting of 
 choice. So far as God acts voluntarily, he must of 
 course act freely. But we have seen that he is perfect- 
 ly voluntary in acting ; and indeed, tiiat his whole 
 agency consists in choice. Choice always implies a 
 motive, or an object chosen. We cannot choose with- 
 out choosing s' met ang; and thai something, which we 
 choose, is the motive of choice : of consequence we 
 always act from motive, when we act of choice. This 
 holds true with respect to the Deity. As he acts of 
 choice, 'so he acts from motive ; and as he acts from 
 motive, so he acts freely. He is a free agent just so 
 far as he is a voluntary agent ; and as he is a perfectly 
 voluntary agent, so he is a perfectly free agent. God 
 was as free, as he was voluntary, in creating the world. 
 This all the heavenly hosts solemnly and gratefully ac- 
 kn )wledge. We read, '' the four and twenty elders 
 fall down before him that sitteth on the throne and wor- 
 ship him, that liveth forever and ever ; and cast their 
 crowns before his throne, saying, Thou art worthy, 
 O Lord, to receive glory and honor and power : for 
 thou hast created all things ; and for thy pleasure they 
 are and were created." God was perfectly free to 
 create, or not to create the world ; and so his creating 
 it was a perfectly free and voluntary act. lie is also 
 just as free and voluntary in upholding and governing 
 the world, as he was in creating it. 
 
SERMON xxri. 375 
 
 This leads us to observe still further, that (Unl is 
 a moral, as well as a tVee and voluntary agent. 'I'here 
 is a wide difference between merely free and voluntary 
 agency and moral agency. Any creatur.'. is a free 
 agent, that acts of choice in the view of motives. The 
 animal creation are free agents, because they act of 
 choice ; but they are not moral agents, because they 
 cannot distinguish between right and wrong, or moral 
 good and moral evil. But (jod has the-most poif»xt 
 discernment of the difference between moral good and 
 evil. He perfectly knows and loves moral good ; and 
 as perfectly knows and hates moral evil." "The 
 righteous Lord loveth righteousness ;" but sin, iniquity, 
 and every species of moral evil is the abominable thing. 
 Avhich he hates. He has made mankind capable of 
 knowing what is right andwhat is wrong ; and he calls 
 upon them to judge of the rectitude of his own conduct 
 towards them. '' O house of Israel, are not my ways 
 equal ? are not your ways unequal ?" God always acts, 
 not only voluntarily and freely, but benevolently. AH 
 his volitions are virtuous and holy. He always chooses 
 to act perfectly right, or to do what is wisest and best 
 to be done. It is morally impossible for him to have 
 a selfish or sinful volition. " He is the rock, his work 
 is perfect : for all his wa5's are judgment ; a God of 
 truth and without iniquity, just and right is he." There 
 is no more difiiculty in forming clear and just concep- 
 tions of the free, voluntary, and moral agency of God. 
 than in forming clear and just conceptions of his power, 
 wisdom and goodness. Nor is there any more dilli- 
 culty in forming clear & just conceptions of his powoi*, 
 wisdom, goodness and agency, than in forming clear 
 and just conceptions of human power, wisdom, goodness 
 and agency. Power in God is of the same nature as 
 power in man. Wisdom in God is of the same nature 
 as wisdom in man. Goodness in God is of the same na- 
 ture as goodness in man. And free, voluntary, moral 
 agency in God is of the same nature as free, voluntary, 
 moral agency in man. If this be not true, we can 
 form no right conceptions of our Creator and can never 
 know that he is a wise, powerful, benevolent and ac- 
 
5V6 SERMON XXII. 
 
 tive Being. For we derive all our itleas of God from our 
 ideas of ourselves. To say, therefore that God's agency 
 is 'litferent, in nature, from our own, is as absurd as to 
 say ihat his knowledge, his power,orhis moral rectitude is 
 diiferent from our own. And to say this, is lo say, that 
 we have not &L cannot have any true knowledge of God. 
 We may, then rest satisfied, that God is a perfectly 
 free, voluntary, moral agent ; Sl that his free, voluntary, 
 moral agency solely consists in the mere exercise of 
 his will. I have dwelt ^^he longeron this point, becuse 
 it is a point of great importance to be understood, in 
 in order to have just conceptions of God, who is the 
 first, the greatest and best of beings, of whom and 
 th; ).ig'i ■wvjn ani to whom are all things. And 
 now if we have properly explained the agency of God, 
 we may easily make it appear, 
 
 II. T-iat his agency is uaiversal. God claims to 
 be the universal agent, ''i am the Lord and there is 
 none else. I form the light -and create darkness: I 
 make peac-^ and create evil. 1, the Lard, do all these 
 things." He here claims to be the supreme and univer- 
 sal agent in boih the natural and moral world. And 
 sucli universal agency is ascribed to him through the 
 Bible. He is said to cause the sun to rise and the 
 rain to fall. Hiiis said to cause the regular succes- 
 sion of day an ! night, winter and summer, seed time 
 and harvest. He is said to set up and overturn king- 
 doms and nations. H'. is said to turn the hearts of 
 kings and of all men whithersoever he pleases, s 'e is 
 said to work in all men both to will and to do of his 
 good pleasure. These and all other tlfings are ascribed 
 to God, by ail the sacred writers. The truth of such 
 representations of the universality of the divine agency 
 may be illustrated and confirmed, by various conside- 
 rations. Among others I will mention the following. 
 
 1. God has made all things. He existed eternallv\ 
 before any other being or object existed in infinite 
 space, lie once existed alone; and might hav(i al- 
 ways existed alone, if he had pleased. It was owing 
 to the pure benevolence of his heart, that he formed the 
 great and glorious design of creation. And it was 
 
SER!.10N XXII. .S77 
 
 ONving to 'lis free, volunlary and alini^iiiy ;)j;(iicy, 
 tluitho broui^ht the heavens and thii earih, an<;e(.i and 
 men out of nothing into beinj^. lie created ail thinj^'s, 
 that are in heaven and thai are in earth, visible and 
 invisible, whether they be (lirones, or dominioi.i-, or 
 in'incipahties, or powers. lie is the; Creator of evrry 
 olject in the universe besides hiniseif. Every tijui^^, 
 that lives and moves and exists in the imnieniily of 
 space, is a demonstration of his universal agency. 
 Creation is exehisively a divine operation. No btin^ 
 but Cod could give existence to the sniailejt atom, or 
 the meanest insect. Human agency can move and 
 modify what is created, but cannot give existence to 
 the least material or imaiaterial object. Though ihe 
 v.'orks of creation are immensely great and numerous 
 and various, yet tliey are not more extensive than the 
 divine ap;encv, which brouj^htthem out of notliinc; iido 
 existence. God grounds his claim to uni'i ersal agency, 
 upon his having actually made all things. "1 am the 
 JLord and there is none else ; there is no God beside 
 me. 1 form the ligiit and create darkness : I make 
 peace and create evil. I, the Lord, do all these 
 things." As the first cause of all things he laust ne- 
 cessarily be an universal agent. 
 
 2. This further appears from his upholding all things. 
 God did not and coidd not make any creature or ob- 
 ject independent and give it the power of self-preserva- 
 tion. The Creator of all things must of necessity he 
 the supporter and preserver of all things. The same 
 almighty agency, which is necessary \o give existence 
 to any creature or object, is equally necessary to up- 
 hold that creature or object in existence every moment. 
 Preservation is, strictly speaking, nothing less than 
 continued creation. The lirst agent must be the su- 
 preme agent ; that is, he must exercise a C( nstmt 
 agency over all other agents. For in him they live 
 and move and have their being. This some of the 
 ^visest heathens believed and taught. lie, that made 
 angels agents, must exercise a constant agency over 
 them, lie, that mi'de men agents, must cx( rcise a 
 constant agcncv over ihem. To suppose, that either 
 
 4S 
 
378 SERMON XXII. 
 
 an^^els or men can act in lepe.id^atly of God, is to 
 suppose, that they them .elves are gods. But the De- 
 ity cannot make a Deity, any more tlian he can make 
 a self exis'ent and eteraal creaiurc. This is totally 
 inconsistent with the nature of creative power, which 
 God iliuslrates in the instance of Cyrus. ''For Jacob 
 my servant's sake and Israel mine elect, I have called 
 th -e by name : 1 have surnamed thee, though thou 
 hast not known me, I am the Lord, and there is no 
 God beside me ; 1 girded thee, though thou hast not 
 known me.'' Go i, who created Cyrus, exercised a 
 constant agency over him and girded and guided and 
 preserved him ihrougii every penod of his life. And 
 this is equally true of ail intelligent creatures from the 
 liighest to the lowest. ''The preparation of the heart 
 in man ni\d the answer of the tongue is from the Lord.'* 
 He (^xeris his agency in producing all the free and vol- 
 niiiary exercises of every moral agent, as constantly and 
 fully as in preserving and supporting his existence. It 
 i^ as demonstrably certain, that God exerts his agency 
 in upholding all tinngs, as that he exerted his agency 
 in creating all things. For no other power, but that 
 which male the world, can uphold it in existence a 
 single moment. The lirst agent, therefore, must be the 
 constant and universal agent. I may add, 
 
 3. God must extend his agency to all created ob- 
 jects in the universe, because he ha .^ made all things for 
 himself. As he v^as voluntary in making all things, so 
 he must have had some supreme motive in creating all 
 things ; and that motive could have been no other, than 
 his own glory. He ought and did regard himself su- 
 premely in the work of creation. His infinite wisdom 
 and goodness required him to propose a wise and good 
 design in creating angels and men and every other 
 creature he formed. He made nothing in vain. He 
 creal(;d no superiiuous objects. He brought no more, 
 nor fewer creatures and objects ir)to existence, than 
 he saw necessary to answer his ultimate end in creation. 
 None of these creatures and objects are capable of 
 guiding their own motions, or directing their own ac- 
 tions, to promote the purposes for wmch they were 
 
SERMON XXll. IVii) 
 
 raade. It is, therefore, utterly impossible, tliat (jod 
 should make all these created natures and ohjeots an- 
 swer ids own orii^inal desii^i) in creation, without exer- 
 cising a constant and corilroliing agency over them. 
 He has both a right and a power to do what he wdl 
 ^vith his own and to govern them, in the best manner, 
 to answer the purposes of hii own glory. Vtui we enn- 
 not conceive it to be possible, even for God himseU^ to 
 do this, without exercising a constant j)owerful agency 
 over all his creatures and all his works in every ])art of 
 his extensive dominions. Should any object in the 
 material world or any creature in the intellectual world, 
 act or move in a manner different from that which he 
 originally intended, it would mar his glory and injiire 
 the universe ; which he is under indispensable moral 
 obligation to prevent. If the divine agency be a moral 
 agency, it must be an universal agency. To speak 
 with reverence, God is morally obliged to extend his 
 agency over all the creatures and objects he has 
 brought into existence, without the least limitation or 
 exception. He must form light and create darkness ; 
 make peace and create evil, when and where and to 
 what degree, the good of the universe requires ; be- 
 cause he is the owner and rightful sovereign of the 
 universe. And we may be confident, that the same 
 motives, which induced him to create all things, will 
 constantly dispose him to uphold and govern all tilings 
 by his wise and almighty agency, so as to make them 
 ail subservient, in some way or other, to his eternal 
 purpose, which he formed before the foundation of the 
 world and before he gave existence to angels, or men, 
 or any other creature or object in the natural or moral 
 world, 
 
 IMPROVEMENT. 
 
 1- If divine agency wholly consists in volition, then 
 human agency must wholly consist in volition. 3Jany 
 maintain, that moral agency in creatures does not con- 
 sist in volition, but in the cause of vo-ition. This is 
 absurd, because it is placing free agency m something, 
 which is involuntary. How can a man act freely. 
 
=^0 SERMO.N XXII. 
 
 when Iicdoes not act voiunlarHy ? If a man sho'jld 
 miove withoutcijoo ng to niove, bis motion would not 
 hi-", a free, moral action, worthy of praise, or blame. 
 We never feel ourselves to be praise, or bla^ne wortiiy, 
 \n any case, in which we do not act freely and of choice. 
 It appears from whaihas been said, that God's agency 
 does not consist in his power, knowledge, or wisdom, or 
 in any one of his natural attributes, but entjrely in his 
 clioice or volition. Mis agency in creating the world 
 ivholly consisted in his free, voluntary, spontaneous ex- 
 ertion. He said, "Let there be light, and there was 
 light." H.h whole agency in the work of creation con- 
 sists in his will, his choice, or volition So human 
 agency does not consist in reason, conscience, or any 
 other iniellectual faculty, but merely in volition or 
 choice. A power or capacity to act is not acting. 
 Though mankind have power or capacity to act, yet 
 they never act, until they choose to act ; and in their 
 choosing to act their free agency consists and in noth- 
 ing else. It does not consist in any thing either before 
 or after their choosing to act. Many imagine, that 
 t eirfree agency consists in a power to cau-e or orig- 
 ii ate their o;vn voluntary exercises ; but this would 
 imply, that they are independent of God, in whom they 
 ii%e anu move and have iheir being ; which is far from 
 being true. God is the prima ly cau.^e of every free 
 voluntary exercise in every huiijan heart But this is 
 consistent with tfieu' having free voluntary exercises, 
 which is the essence of free agency. We cannot con- 
 ceive of man's havnig more freedom to act, than their 
 having a freedom to act voluntarily A power to act 
 v75t!]OUt choosing to act, would be of no advantage to 
 thi^^n, if they possessed it. But they do not possess 
 such a povvcr ; neither does God himself possess such a 
 power. God has not a pov.'cr to act without a choice, 
 or to act contrary to choice. He has a capacity to 
 chooae and refuse ; and in choosing and refusing, he 
 acts with the highest possible freedom. And since 
 his free agency wholly consists in choosing and refus- 
 ing:, we may safely conclude, that fjuioan agency whol- 
 ly consists in choosing and refusing and can consist in 
 
iiotliii.g vhe. Free ngcncy nui>M be lite same in (sll 
 iiiteliigent bcin}<^s. It God can |>o^^PSsno higher mor- 
 al frtedonj, than i'rccdom of ch(>ice, it is very eerlain, 
 that niankind cannot possess ar.y higher moral fre( dcr.i 
 than freedcni of el.oiee. This freedom ne know we 
 possess hy our ov.n experience ; and thf rrfore know 
 whax our free agency is, as well as we know wliatour 
 reason, or conscience is. 
 
 2. If the free, moral agency of God consists in vo- 
 lition or choice ; then Ihere may l;c as many free, mor- 
 al agents, as there are intelligent creatures in this, or 
 any oilier woild It is often said, ihal il Cud he a free, 
 moral, univer^:al agent, there can be but one fi-ee, mor- 
 al agent in the universe. But there is no ground to 
 draw this inference from God's universal agency. Me 
 may act upon tlie minds of all hi> rational creatures, 
 "without infringing upon their free, moral agency in the 
 least degree. As his giving them existence does not 
 imply, that tbey do not exist ; and as his giving them 
 perception, reason and conscience does not imply, that 
 1 hey have not perception, reason and conscience ; so 
 Lis giving them an heart, which consists in free, volun- 
 tary exercises, does not imply, tiiat they have not free, 
 voluntary exercises, or perfect moral freedom God-s 
 acting on their hearts and producing all their tree, vol- 
 untary, moral exercises, is so far from preventing them 
 from being moral agents, that it necessarily makes 
 them moral agents. If his agency deprived them (^f 
 their reason and all their moral and intellectual facul- 
 ties, it would indeed deprive them of m* ral agency ; 
 but so long as it leaves them in the full possession of all 
 their moral and intellectual faculties, it leaves them in 
 the full possession of their moral agency. To say, 
 that men cannot be free agents under the universal 
 agency af God, is virtually to say, that God cannot 
 make irce, moral agents. Men are as much free, volun- 
 tary, moral agents, \n bile dependent on (lod and under 
 hisuniversal agency, as if they were self-existent and 
 independent of all other beings. Tlieirdcpendancc on 
 God and his cortroliing power over them are peilect- 
 ly consistent, with their cnjojing the same free, moral 
 
382 SERMON XXII. 
 
 agency that God himself enjoys. He enjoys no other 
 free, moral agency than what consists in his voiiti'jn ; 
 and they enjoy all the free, moral agency, that consists 
 in their volitions, lie is voluntary in acting : and so 
 are they. Tiie apostle accordingly represents men as 
 acting freely and voluntarily under a divine operation 
 on their hearts. He calls upon men to work out their 
 own salvation, for it is God that worketh in them both 
 to will and to do of his own good pleasure. Though 
 God exercises a controlling intiuence over every intel- 
 ligent creature in the universe, yet every intelligent 
 creature is a free, moral agent. It is extremely un- 
 reasonable and unscriptural for mankind to deny God's 
 universal agency, or their own free moral agency. 
 For reason, scripture and experience require them to 
 believe both. Both are as certain, as God's existence 
 and their own. 
 
 3 If God be a universal agent, then to deny his 
 universal agency is virtually to deny his existence, 
 which amounts to perfect infidelity. God founds his 
 claim to divinity upon his universal agency ; and im- 
 plicitly says that he should not be God, if he did not 
 form the light &, create darkness, make peace and cre- 
 ate evil. This is strictly true. For if he be God, he is 
 ihe Creator of all things ; and if he be the Creator of 
 all things, he must be the upholder, preserver, and dis- 
 poser of all things. If he be the free, moral agent, 
 who brought all things into existence, he is morally 
 obliged to exercise an universal agency in supporting 
 and governing all things. If he be God, he must be 
 perfectly wise and good ; and if he is perfectly wise 
 and good, he must exercise a universal and powerful 
 agency over all his creatures and all his works and 
 dispose of them in the wisest and best manner pos- 
 sible. To deny his universal agency is to impeach 
 both his wisdom and goodness, which is virtually de- 
 nying his divinity, or his eternal power and God- 
 head. To deny his universal agency implies one of 
 these two things, either that he cannot exercise an 
 universal agfncy, or that lie neglects to do it ; but nei- 
 ther the one nor the other is consistent with his being 
 
SERMON XXII. 3S3 
 
 what he claims to be, the only living and true G h! ; 
 and thiM-efore the denial is either ()[)en iniulelity, or im- 
 pious blasphen:iy. I would not, however, be under- 
 stood to assert, thai all, who deny God's universal 
 agency, mean to be infidels, or blasphemers. \uil 
 though they do not know, that to deny God's universal 
 agency is either intidelity or blasplieuiy, yet it ought to 
 be known that it is so, by those who call it blasphemy 
 to say, that God does exercise an universal agency over 
 all his intelligent creatures, whether holy, or unholy. 
 We often hear it said, that those, who maintain ijnd 
 teach, that God does exercise an universal agency, and 
 is concerned in the production of all the good and evil 
 that takes place in any part of the universe, are guil- 
 ty of blasphemy. But it is certainly very unjust and 
 censorious to charge all, who believe and maintain an 
 important truth, which is plainly revealed and taught 
 from the beginning to the end of the Bible, with blas- 
 phemy, li is difficult to mention a more important 
 truth than the universal agency of God. It lies at the 
 foundation of all religion and deeply alfects the whole 
 intelligent universe For if he did not exercise an 
 universal agency over all his creatures and works, he 
 would not be worthy of the supreme love and entire 
 confidence of any of his creatures. It argues profound 
 ignorance, or bold presumption, to charge any one 
 with blasphemy, for maintaining or teaching the uni- 
 versal agency of God, which reflects the highest hon- 
 our upon him. 
 
 4. If God exercises an universal agency over all his 
 creatures and works ; then we may confidently con- 
 clude, that he is con Uantly carrying into execution all 
 his original and eternal purposes, by o\cry thing th.it 
 takes place in every part of the universe. For such 
 and only such events take place, as are brought about 
 by his own wise and powerful agency. He perfectly 
 kjiows his own designs, and the best means to accom- 
 plish them ; and he has all means and second causes in 
 his hand, which he will certa nly employ to ansUer his 
 own purposes. When he has occasion to form light, 
 he will form light ; when he has occasion to create 
 
t»2 
 
 bi SERMON XXI r. 
 
 darkness, be will create it ; when he has occasiori t9 
 make peace, he will .nake it ; vvben he has occasion to 
 create evil, he will create it ; and he is constantly do- 
 ing all these things according to the counsel of his own 
 will and for ihe accomplish.nent of his own purposes. 
 }le brings about one event after another in that order 
 and connection, which will most directly and speeddy 
 answer his original design. He makes no mistakes, 
 n )r retrograde movements, but constantly and irresisti- 
 bly bows all hearts and bends all events in subservien- 
 cy to his ultimate end in creation. God has created so 
 little light and so little peace and so much darkness, 
 and so much evil, that mankind have been ready to say, 
 " the Lord hath forsaken the earth," he liath neglect- 
 ed to govern the world, he hath moved things backward 
 rather than forv/arl, he has counteracted rather than pro- 
 moted his own purposes. Such has been the language 
 of some and the thousrhls of ten thousand more. But 
 God's thoughts have been above their thoughts and 
 bis ways above their wap. He has kept his eye and 
 his heart upon his own designs and exerted his universal 
 and almighty agency, in producing just so much light 
 and darkness ; so much peace and evil, as he saw nec- 
 essary to accomplish them. He has never neglected 
 to do what it was best for him to do, nor been slack in 
 fuldding his purposes and promises. Nor has he ever 
 failed to make his creatures, do what he saw necessary 
 for them to do, in order to fuliil his purposes. Divine 
 agency is not like human agency. Human agency is 
 visible. Mankind see each other act. But the divine 
 agency is invisible. They cannot see the hand of God 
 which governs the world. He can work and none can 
 let it. Hi can move those, who imagine that they 
 move themselves. He can guide thjse, who imagine 
 that they guide themselves. He can make those an- 
 swer his designs, who imagine that they are only an- 
 swiiring their own. And he can defeat their purposes, 
 while they im igine he is pr )m >ting t.hem. It is, there- 
 fore, just as certain, that G )d is constantly and irre- 
 sistibly carrying into execution all his original and 
 eternal purposes, by all the evil as well as the good that 
 
SERMON XXII. 38i> 
 
 takes place, as that lie is uhlc and disposed to do all 
 his pleasure. 
 
 5. If Cod exercises an universal agency upon the 
 hearts of men ; then he can form as many vessels of 
 mercy and vessels of wrath as he decreed to form, in 
 perfect consistency with their fvca agency. Di\ine 
 agency &, human agency are perfectly consi.stent. Di- 
 vine agency consists in free, voluntary exercises ; and 
 hunianagency consists in free, voluntary exutcises.G )d 
 can make men act right, freely, and act wrong, Jrccly. 
 He can make them love and hate, choose and refuse ; 
 and consequently can mould and fashion their hearts 
 just as he pleases, consistently with their perfect fiec 
 agency. He has always been forming vessels of mercy 
 and vessels of wrath from the begnming of the world 
 to this day ; and he is now exercit^ing his povverful and 
 irresistible agency upon the heart of every one of the 
 human race and producing either holy or unholy ex- 
 ercises in it. The vessels of mercy act freely in cm- 
 bracing the gospel ; and the vessels of wTath act freely 
 in rejecting it. lie can make as many as he pleases 
 embrace the gospel in the day of his power, in one place 
 and another. All sinners are in his hand as the clay is 
 the hand of the potter ; and he can turn the heart of 
 one as easily as the heart of another from sin to holiness, 
 from enmity to lov^e, and from opposition to entire sub- 
 mission. Though God is creating darkness rather 
 than light, and evil rather than good, here and in ten 
 thousand other places in the Vrorld ; yet the time may 
 not be far distant, when he will form light and not dark- 
 ness, make peace and not evil, here and all over the 
 earth. His hand is not siiortened that it cannot save, 
 as well as destroy. His purposes have not changed, 
 nor w^ill his promises fail. Hr^ wll' work nn 1 n^ie 
 shall let it. He will display the riches of his grace 
 here and every where eibc, as fu{l> and as fast as )>o >i- 
 We. He is turning and overturning things in hotii fjie 
 natural and moral world, as fust as possible, in fav ur 
 of both Jews and Gentiles. He created darkness to 
 prepare the way for light ; and evil to prepare the way 
 for peace. There is no jr,round f^r 'h'sp i.d'-^cy un- 
 der the universal a2;ency o nd government of God, It 
 
386 SERMON XXII. 
 
 becomes the people of God to rejoice, that their God 
 reiii;rjeth, and is exercisinoj an universal agency to pro- 
 mot iheirgood and the good of the universe, as much 
 and as fast as possible. Though God causes both 
 darkness and evil ; yet in him there is no evil nor dark- 
 ne-^s at all. In his light, his people may always see 
 light ; and in his government, his people may always 
 see good and enjoy peace. Lat them only unite their 
 hearts and hands in carrying into execution his wise 
 and holy purp )ses ; and they may rest satisfied &l com- 
 forted, thcit all things shall work together for their good. 
 6. If God be an universal agent and operates upon 
 the hearts of all his intelhgent creatures, then he will 
 infallibly counteract the designs and disappoint the 
 hopes of all his enemies, in every part of the universe. 
 Tiiough God gives all men full liberty to devise their 
 own ways, yet he alway^; directs their steps. Though 
 his agency always controls their agency, yet it never 
 destroys it. They are perfectly free and they are con- 
 scious that they are perfectly free, notwithstanding his 
 agency upon their hearts. Thoug'i his enemies freely 
 and voluntarily form a thousand designs to frustrate his 
 designs; yet he alvvays can and does fulfil his own 
 designs and di^^appoints theirs. It is, as vain, as im- 
 pious, for them to attempt to rise up against him and 
 endeavor to frustrate his wise and holy purposes For 
 the counsel of the Lord shall stand ; and he will do all 
 his pleasure. '^Fhe enomiies of God have often made 
 the experiment and attempted to frustrate the counsel 
 of God, but have always been disappointed. Pharaoh 
 "svas disappointed, Esau was disappointed. Ahab 
 was disappointed. Saul of Tarsus was disappointed. 
 God will counteract the designs of all sinners at this 
 day However numerous and powerful and confident 
 the enemies of -J. )d may be, he will defeat all their 
 de.igns an I exertions; and he will 'cause their folly 
 and wickedness to manifest his wisdom and goodness. 
 Their hauvis and their tongues and their hearts are con- 
 hitantly and entirely under the holy andsovereig^n agen- 
 cy of God, wdio works all tVing^j after the couisel of his 
 own will. '' For of him :V / r'ni^'-h ' /?>? and to him 
 arc all thin^:s, to ivhom be ^lorijjortver, Amen.^^ 
 
 \ 
 
SER^'ON XXIII. 
 
 Romans, i, 25. — Who is blessed forever. 
 
 As Paul was the great apostle of tlio Gentiles, so 
 he was better qualified tlian any other of the apostles 
 to instruct the Gentiles, in the great and essential doc- 
 trines of the gospel. And as he had not had an op- 
 portunity of preaching to the^Jhurch at Rome, which 
 was principally composed of those, who were convei ied 
 from heathenism to Christianity, he wrote this epistle 
 to them, in order to give them a more clear, extensive 
 and systematic knowledge of the fundamental doctrines 
 of the gospel, which they had professed to embrace. 
 This is the apology he makes for writing to them. 
 *'NowI would not have you ignorant, brethren, that 
 oftentimes I purposed to come unto you, but was let 
 hitherto, that I might have some fruit among you also 
 even as among other Gentiles. I am a debtor both 
 to the Greeks and to the Barbarians, both to the wise 
 and to the unwise So, as much as in me is, I am ready 
 to preach the gospel to you, that are at Rome also" 
 but as he did not know that he ever should be permit- 
 ted to go to Rome, he determined to write this let - r 
 to the Christians there for their spiritual instruction ;tnd 
 edification. Accordingly, he first teaches them the 
 kn )wledge of the only living and true God, in contrast 
 with the gross ignorance and idolatry of the heathen 
 world, who were inexcusable for not acknowlc^iging 
 and glorifying their great Creator. '^ IA)r the invis- 
 ible "^things of him 'from the creation of the world 
 are clearly seen, being understood by thinixs that are 
 made, even his eternal power and Godhead ; so that 
 they are without excuse. B;cause that when they 
 know God, they glorified him not as God neither were 
 
3-38 SERMON xxnr. 
 
 thankfu], but became rain in their iniapjinations, and 
 their foohsh heart was darkened." Fie goes on to 
 describe the corruption and idolatry of these heathens, 
 until he says, " They changed the truth of God into a 
 lie and worshipped and served the creature more than 
 the Crpdtor, ivho is bless :d forever. Amen "--- 
 Though the phrase, blessed (Jod, be very commonly 
 used, yet it seems to be very rarely understood, it is 
 proposed, therefore, in this discourse, 
 
 1. To describe the blessedness of God ; And, 
 I \. To show that he is perfectly blessed. 
 I. I am to describe ihe blessedness of God. 
 To bless is to make happy ; and to be blessed is to 
 be happy. But though it be easy to defme the term 
 blessed, when applied to the Deity, jet it is not so 
 easy to form clear and just conceptions of the blessed- 
 ness, or happiness of a being, who is all mind, or a pure 
 immaterial spirit. ^''God is a Spirit," who is neither 
 n)aterial, nor connected with any thing material, as our 
 spirits are. This obliges us to conceive of the divine 
 felicity, as purely intellectual. The blessedness of 
 God v»'holly cc>nsists in mental views, exercises and 
 emotions. And this leads us to inquire what those 
 mental views, exercises and emotions are, which con- 
 spire to produce his essential blessedness. And here I 
 would 'observe, 
 
 1. li^ i£ necessarily happy in his benevolent feel- 
 ings. God is love. He possesses not only the natural 
 perfections of intelligence, wisdom and power, but also 
 the m )ral attribute of universal benevolencs. His be- 
 nevolent heart is as lari>:e as his infinite understandins:, 
 v/hich comprehends the knowledge of himself and of 
 all intelligent and unintelligent creatures. He has a 
 full and adequate view of all his own great and amiable 
 . excellencies and perfections, which aftords him the 
 highest self-approbation. He knows the infinite worth 
 and importance of his own infinite exi tence; and he ex- 
 ercises both benevolence and complacency towards him- 
 self, according to bis supreme greatness and goodness. 
 And he has Xmi same constant and comprehensive view 
 of all other beings besides himself ; and he feels per- 
 
SERXION XXI II. 389 
 
 fectly benevolent to\Yarcls the immense number of in- 
 dividuals, >\[io eoinpo: e the ^^l1ole family of Ins erciit- 
 ures in heaven and earth and all parts of his vast do- 
 minions. In a word, his benevolence is as extensive 
 as the universe, and has a kindly influence over all, 
 that are capable of enjoy. ng the least degree of happi- 
 ness. Now we all know, that benevolence of any 
 kind alvvays gives pleasure to the mind. There is a 
 selfish benevolence, which is a happy feeling so long as 
 it continues. 1 here is also a pure disinterested and 
 universal benevolence, which yields a purer, higher, 
 and more lasting satisfaction to the mind. And such 
 is the benevolence of the Deity. His benevolent feel- 
 ings, theretbre, towards himself and all his various and 
 numerous creatures, must be a source of pure and per- 
 manent felicity. 
 
 2. God is necessarily happy in' expressing his be- 
 nevolent feelings. Ti)}s is siimething ditlerent from the 
 simple feelings of benevolence. There are immanent 
 emotions of benevolence, which are not productive of 
 any external act. Good men have a thousand benevo- 
 lent affections, which they never did and never could 
 express by any external actions. The benevolent 
 feelings of the Deity, which we have mentioned under 
 the first particular, w^ere chiefly of this kind. He is 
 also both able and disposed to express his benevolence 
 in acts of kindness and beneficence, accordi.;g to his un- 
 limited and unerring wisdom. He diffuses as much 
 happiness among his creatures as his almighty power, 
 guided by his unsearcliable wisdom, can produce. He 
 is incessantly exerting his almighty power in upholding 
 and preserving both angels and men ; and satisfying 
 the desires of the many millions of his dependent creat- 
 ures. And all these expressi(ns of his goodness are 
 extremely gratifying to his benevolent heart. He 
 makes himself happy by making his creatures happy. 
 Christ took great pleasure in gcting about to do g(md 
 and to promote the teinporal and eternal happiness of 
 mankind But G'od takes far more pleasure in the 
 innumerable expressions of his goodness tcnvrtrds all 
 creatures in heaven and earth. Do parents feel pe- 
 
SdO SERMON xxni.' 
 
 culiar satisfaction in expressing their love to their chil- 
 dren, so does the kind parent uf the universe in expres- 
 sin«; his goodness and grace to his rational offspring. 
 Hence says our Saviour, *' If ye being evil know how- 
 to give good gifts to your children, how much more 
 shall your heavenly Father give the holy spirit to them 
 that ask him ?" The prophet Micah represents God 
 as delighting in the expressions of h^s pardoning mercy. 
 *' Who is a God like unto thee, that pardoneth iniquity 
 and passeth by the transgression of his heritage, be- 
 cause he delighteth in mercy " And God himself 
 gives the same representation of the pleasure he enjoys 
 in the expressions of his benevolence. " I am the 
 L )rd, which exercise loving kindness, judgment and 
 righteousness in the earth : for in these things I de- 
 light, saith the Lord." Much of God's blessedness 
 results from the great and innumerable expressions of 
 his goodness. A 11 his acts are benevolent in the works 
 of creation, providence and grace ; and all conspire to 
 make him truly blessed. Besides, 
 
 3 (jod is necessarily happy in beholding the effects 
 of his benevolence. As he loves to promote the happi- 
 ness of his creatures, so he loves to see the happiness, 
 whjch he bestows and they enjoy. As all his works 
 flow from benevolence and tend to diffuse happiness 
 among intelligent and percipient beings, so all the ef- 
 fects of his power are no less effects of his love. Of 
 course he enjoys real felicity, in beholding all the works 
 of his hand and effects of his goodness. Agreeably to 
 this, we are told that when he had finished the work of 
 creation, '4ie saw^ every thing, that he had made ; and 
 behold it was very good." It perfectly pleased him 
 and gratified his benevolent feelings. He continuj'lly 
 beholds all his creatures and all his works and sees all 
 the happiness, which exists in the whole circle of crea- 
 tion. He sees all the joy and felicity, which fills the 
 minds of saints and angels in heaven and all the happi- 
 ness, which is enjoyed in this lower world. As heaven 
 and earth are full of his goodness, so they are full of 
 objects, which entirely 'please and gratify his benevo- 
 lent heart. Thus in feeling and expressing his pure 
 
SERMON XXIII. 3f)l 
 
 benevolence an^l in contcmplalidg the fruits and eff-cts 
 of It, througti the whole univ(irse, (iod is truly ble.>^scd. 
 The whole of his felicity results from or consists in 
 these benevolent views and feehngs. Nor can we 
 conceive, that a pure anil perfect Spirit should derive 
 the least degree of happiness from any other source. — 
 His natural perfections, without his moral could yield 
 him no pleasure, or satisfaction. His power, knowl- 
 edge and wisdom, though infinitely great, could only 
 enable hmr to do and see all things, without enjoying 
 anything. For the bare view of objects, without any 
 exercises of heart, can afford neither pleasure, nor pain 
 to a percipient Being. Happiness is seated in the 
 heart and not in any mere intellectual fcieulties. This 
 is true of beings, that are composed of tiesh and spirit- 
 and much more of him, who is a pure, uncreated 
 mind. If this great, original and external Spirit be 
 truly hap^jy, his happiness must exist in his heart. 
 And if it exist in hih heart, it must flow from his pure, 
 benevolent feelings ; for no other kind of feelings can 
 afford real happiness to any intelligent, moral being. 
 Were the Deity a pure Intelligence, as many heathen 
 philosophers and ^ hrisiian divines have supposed, it 
 would be impossible, in the nature of things, that he 
 should be truly blessed. But if he possesses true be- 
 nevolence, he must enjoy self approbation, which is real 
 happinovs. 1 now proceed to show, 
 
 H. That he is perfectly and forever blessed. This 
 will appear from various considerations. 
 
 1. The blessedness of the Deity is without the least 
 alloy, or mixture. It is as pure as his perfect benevo- 
 lence, from which it flows. God is love and in him 
 is no malevolence at all. Though the benevolence of 
 saints in this life aff>rds tliem some real hajipiness, yet 
 it is mixed with many (gainful feelings, which arise 
 from the mixture of their selfish with their benevoI.Mit 
 affections. Their selfishness opposes their benevolence 
 and obstructs the happiness, which they would otiu r- 
 wise enj >y. But there is no such contrariety of feel« 
 ings in Uie divn!-: B^^ing. His iroo(lnes> is witht)ut 
 alloy, his Jovewithuatdcfoot uud his benevolence with- 
 
392 SERMOxN XXI 1 1. 
 
 out malevolence. All the affections of his heart ar*i 
 uniform and harmonious. Thoug'i his aifections are 
 in.laitely strong, yet his mind is perfectly serene. 
 There is no perturbation in his feelings ; and though 
 they are as various as the immense variety of ereatures 
 an i objects in the universe, yet as they are all of the 
 same benevolent nature, he never feels the least con- 
 tlict or discord in his own miftd. If his benevolent 
 feelings, therefore, yield him the least degree of happi- 
 ness, they must necessarily give him pure, perfect and 
 permanent felicity. 
 
 2. The blessedness ofthe D^ity must be not only 
 unmixed, but uninterrupted. There are many things, 
 which serve to interrupt the happiness of saints here in 
 this imperfect state, besides their discordant feelings. 
 Butthereis nothing in the universe to interrupt the 
 pure and unmixed felicity of the divine Being. — 
 He never slumbers, nor sleeps, nor falls into a 
 state of insensibility a single moment. He is 
 never obliged to turn his attention from one ob- 
 ject to another, as all his inteUigent creatures are. 
 They cannot view two worlds, nor even two distant 
 objects in the same world at once. Bat God can be. 
 hold all things done in heaven and earth and all parts 
 ofthe universe at one and the same time. He can 
 feel and express his benevolence and see aH the etfects 
 of it, among all his creatures, without a moment's in- 
 terruption, or intermisson. He never finds any diifi- 
 culty or obstacle in the way of extending his benevolent 
 regards to any of his creatures, who are always in his 
 sight and in his reach. Hj never sees a good to be 
 done, which is out of his power to do. He never sees 
 an evil to be removed from his creatures, which it is 
 out of his power to remove. And he never meets with 
 any resistance from any other being, which he cannot 
 with infinite ease surmount. There is indeed nothing 
 within himself, nor without himself, which can. in a 
 siingle instance, or for a single moment, interrupt the 
 most free and perfect exercise of his benevolence. 
 It necessarily follows, that his happiness which flows 
 from his benevolence, is co;:istant, uninterrupted and 
 
SERMON XXIII. :]f);3 
 
 permanent. His perfect love is u fountain from \vliicli 
 perp' tiial streams of happiness must constantly llow 
 and fill his vast, unmcasurable mind. Any interrup- 
 tion in the divine blessedness would be a ereat imper- 
 fection in it ; but there can be no imperfection in the 
 nature, or happiness of the Deity, lie so absohitely 
 fills and governs the universe, that he can never he dis- 
 appomted, or obstructed in the gratification of his per- 
 fect benevolence, which constitutes his felicity. 
 
 3. The blessedness of God must be unlimited, as 
 well as unmixed and uninterrupted. The happiness of 
 some created beings is unmixed and uninterrupted, 
 but never can be unlimited. Their finite natures will 
 forever set bounds to their enjoyments. Their felicity 
 must necessarily fall short of perfection. Bui t!je 
 blessedness of the Deity can admit of no limitation. 
 it is as great as possible. This is evident from the 
 great scheme or mode of operation, which God formed 
 from eternity. Among all possible modes of operation , 
 which stood present to his omniscient eye, his infinite 
 wisdom chose the best, to give the most free, full, ex- 
 tensive expressionsof his perfectly benevolent feelings. 
 Among all possible things to be done, he determined 
 to do all those, which would diffuse the greatest sum 
 of happiness through the universe. ie determined to 
 make as many worlds and to place as many creatures 
 in them and to give those creatures as great capacities 
 for enjoying good, as would be necessary to form a sys- 
 tem, which should contain the highest possible happi- 
 ness. In short, he meant to display his infinite wis- 
 dom and almighty power, to give the benevolence of 
 liis heart the largest possible field of operation. And 
 by forming this scheme of operation, which would g ve 
 the most unlimited indulgence to his benevolent feel- 
 ings, he laid a foundation for his own unlimited ftd;<'ily 
 and self enjoyment. For he is so absolutely able to fiihil 
 his purposes, that he views them all as absolutely cc r- 
 tain of accomplishmrnt. Of consequence, he enjoys 
 his whole benevolent scheme before it is consummated 
 and brought to a clote. If infmite wisdom could have 
 conceived of any creature, or of any object, or of any 
 50 
 
lyM SERMOiS XXI II. 
 
 event, which does not belong t > that eternal scherrre^ 
 otoperaiion, wbieli (iod has adopted, lie vvoulacer an- 
 ]y have taken ih.il cieature, or that object, or (iiat 
 event inio his orii^^uial design of displaying his ben; vo- 
 lence to the greatest advantage. We may justly con- 
 clude, therefore, that God luisdevise!! and adopted t'le 
 bt.ft posbiwie nii^thod to act out iho perfect benevoleiice 
 of heart ar.;i to- prauiote his own highest passible hies- 
 sedness. Tius leads me to observe^ 
 
 4. That Ids blesrSC'lness is as perfect in duration as 
 in degree. The apostle says in tiie text, •' H is 
 blessed Ibrever." '-' He is in one rnind and who can 
 turn him ? and what his soul desii eth, even iha. he 
 doelh." H • can never see any reason to alter hi:- de- 
 signs ; and therefi^re it is certain that he never will al- 
 ter then). H' can never meet with any insurmounta- 
 ble diilicultH's in carrying his designs into effect ; and 
 t!' ere fore he will infallibly ace m:)lish them. And if 
 b' d es eventually accomplish all his purposes, hisjoy 
 V.' i be full and bis blessedness complete and eternal. 
 H<^ was blessed in f( Miming his beiu vol;^nt desiijjns ; 
 he has been blessed m carrying them on ; he will be 
 blr^sed in brin-^;ing tliem to a close ; and be will be 
 blessed in ct)nie(np!ating th^m, thr ugh interminable 
 a:^^s. His blessedness will ceriainly be as great at the 
 ead, as at the beginning of the world. Nor does it 
 ini ply ;;ny absurd dy, to suppose that it wdl be much 
 greater. At the end of the world, all the fruits and 
 e.'K'cts of his infinite benevolence will rise into Viow 
 an:i actually appear as realities in all their variety, ex- 
 cellence, nngni'ude ;)nd importance. We must su; -^ 
 pose that God views things as they are and not as they 
 are not. He views things, which do not -xist, as not 
 ex stin..< ; and things, which do exist, as actually exist- 
 ing. He now views the end of the world and ihe ccm- 
 sufjimation of all hi -designs, as things future and not to 
 come into existence. Kut wdien they have come into 
 evis^ence, h*^ \vill view them as present, and actually 
 exis ing. Where, t-en, is the absurdity of supposing^ 
 tl'?it {})•'' happiness of r he Deity will i"ise hi^.rbci- v. lien 
 bis great and benevolent scheme is accompiisbed, than 
 
SERMON XXIH. 307 
 
 itever was bf^fore ? \jv.J whore is the absurlity of 
 su[>;)os.a^, lliat hi^ bleise-Jness should ,)('!'pc(Li.illy i;s(^ 
 hi^ icr ciiiJ higtier, as tiie .successive scenc^of ct<Tniiv 
 are perpi^.iually opemri:^ an 1 displaying now c^^hcih 
 of hi beaevolence ? It is c(;rtain, th;it iho feliciiy of 
 saiiils and an^^eis will perpetually an I eternally inc-.-ase 
 as thiiy perpetually disc >ver ne .v and glorioui CiTocts 
 of the divine b;^nevolence in (!jo works of (•reati;)n, 
 provkK nee and redt^niption. Add vvl.-y should not the 
 divine fidicity increase, as GoJi perpetually and eter- 
 nally sees trie ^ro.vini^ holiness and hap )inessofall his 
 holy or-ature., which are new eflf.'cts of ;iis infinite he- 
 n^^voience ? Ttiis does not imply, that the divine hii^s- 
 se in jss nas not baen and vvdl not be as great as p )ssible 
 in any morneiit of infinite turation. ' But whether 
 hi-; biessedn3.-s will forever increase or not, yet there is 
 a foundation in Wis nature and designs for being su- 
 premely avA inrhiitejy blessed for ever and ever. 
 
 IMPROVEMENT. 
 
 If the blessedness of God essentially consists in the 
 benevolence of his heart ; then we may clearly under- 
 stand wiiat is meant by his acting for his own glory. 
 Tiie scrspiu'^e represents him as making this his su- 
 preme o'jject m all his conduct. We read that "• the 
 L 'd hath made all things for himself"— that "of him 
 and tnrough him and to him are all tnings, to whom he 
 glo;y forever " God himself often declar "S in his 
 word, I Will do thio and that, for my name sake— tor 
 my praise- for my glory. Thes^^ expressions ar ' a'! >f 
 the same import and signify tliat G )dalvvays aet> vith 
 an ullimate and supreme regard to his own gl ^y. 
 Tlie question now is, what is to bj understood by iiis 
 gl )ry ? It is often said, that his acting for his own 
 glory consists in displaying; his perfections bef!)re tiic 
 eyes of his intelligent creatures. It is tru<», indeed, 
 that when he acts for his o»vn glory, he does displny 
 his perfections before the eyes of his intelligent crc-ii- 
 tures ; but this is only an end subordinate to his su- 
 preme end, which is his own glory, or tiie m)st perfect 
 gratification of his inlinitely ben-.^volnt lieart. If tne 
 
398 SERMON XXItl. 
 
 display of his perfections did not gratify bis own be- 
 nevolent feelings, which are the source of his blessedness, 
 tiiey would not promote his own glory. It has often 
 been aiked, what motive could God, who is perfectly 
 happy, have to create the heavens and the earth ajid 
 give existence to angels and men ? To say he created 
 all things to display his perfections does not appear to 
 answer the question ; for it may still be asked, why 
 should a perfectly happy being desire to display his per- 
 fections ? But if vv'hat has been said in this discourse 
 be true, that the happiness or blessedness of God con- 
 sists in gratifying his benevolent feelings ; then it is 
 plain, that this must have been his motive in all his 
 ^vorks of creation, providence and redemption. He 
 supremely and ultimately aimed to promote his own 
 benevolent blessedness, in every thing he ever has done, 
 or ever will do. As God saw from eternity all the 
 holiness and happiness, which it was in his power to 
 produce, by creating such a system as he has created, 
 his perfectly benevolent heart moved him to create it ; 
 and he could not have been perfectly blessed, if he had 
 FiOt created it. His creating the universe for his glory 
 means his creating it, for his oWn most benevolent and 
 perfect blessedness. 
 
 2 If (xod's blessedness, which consists in the grat- 
 ification of his benevolence, be his glory, which he 
 seeks in all his works ; then his glory and the good of 
 the universe cannot be separated. Men are very apt 
 to separate them and to imagine that God's acting for 
 his own glory prevents his acting for the good of his 
 creatures. But this is not true. His acting for his 
 glory is acting to express his pure benevolence to his 
 creatures, in promoting their highest happiness. It is 
 impossible that God should promote his own glory to 
 the highest degree, without promoting the highest 
 good of the universe. Every benevolent being places 
 his happiness in the happiness of others, as well as in 
 his own happiness. David and Jonathan were both 
 benevolent and loved one another as their own souls ; 
 and cmsequently they placed their own happiness in 
 the happiness of each other. Pious parents and pious 
 
SERMON XXIIT. Ij ) i 
 
 children are m\itually attached to each other ; and 
 place their own liappiness in promoting th' iia[)pin's.s 
 of one another. So the kind parent of the universe 
 places his happiness in the happiness of his inmicnscly 
 nuinerous otftpring ; and it would (hininish his hlcs- 
 sedness, if he saw a single individual among his crea- 
 tures, that was less happy than he could consistently 
 make him. As Creator, he stands in th(; same ndation 
 to all his creatures and regards the good of the lowest, 
 as well as the highest among them, according to its in- 
 trinsic worth &. importance. But he has let us know, 
 that he cannot make all his creatures happy consistent- 
 ly with the highest good of the whole, nor some so 
 happy as others. Nevertheless it would wound h.is 
 benevolent heart, if one human person were not as hap- 
 py as he could consistently make him. It is impossible 
 that ilod should seek his own glory, without seeking 
 to make his creatures as happy as his perfect wisdom, 
 goodness and power can make them. His glory and 
 their happiness are, therefore, inseparably connected. 
 He knows infinitely better than creatures do, what is 
 most for his glory and for their good ; and he means to 
 promote his own glory, that he may promote their 
 greatest good. He will be happy in seeing them hap- 
 py ; and they will be happy in seeing him happy. 
 
 3. If God means to gratify his own benevolence in 
 all his conduct ; then we may be assured, that he never 
 has suff(^red and never will suffer any thing to take 
 place in the universe, but what he knows will promote 
 the greatest good of the whole system of m )ral beiuii^s. 
 As this is his supreme object he has in view in all his 
 works, he will cause everything to take place, which 
 will serve to promote his supreme purpose and prevent 
 everything from taking place, that would either ob- 
 struct, or not promote his ultimate end in creation. 
 Since he has caused both natural and moral evil to ex- 
 ist among his other works of creation, we may be sure, 
 that no more natural, or moral evil shall exist, than he 
 sees necessary to promote his benevolent purposes. As 
 he designs, that the wrath of man shall praise him, so 
 the remainder of wrath he will restrain, or not cause 
 
393 SERMON XXIII. 
 
 to exist. A<<he designs, that tie punishment of his 
 sinful CTeatures, shall promote th't holine^^s anJ happi- 
 ness of rhe heav nly world, so he vvill not m ik-^ a grea er 
 iiuaiber miserable, nor in a greater drgree, nor in a 
 longer duration, than the accosnplishm nt of his ^u- 
 prne benevolent design requires. He willno^ sutFer 
 any thing to exist in any part of his vast riomjnions, 
 which will, not only gratify his own benevolent heart, 
 but every benevolent heart in the universe "• We 
 kiiow, that all things work to^!;ether ihr good (o them 
 that love God, to them who are the call; d ace jr-ling to 
 his purpose " And the heavenly hoi^ts say io God, 
 *-Thou art \vorthy, O L)rd, to receive glory and 
 honor and power : for thou hast created all thirjgs ; 
 and for thy plea -ure they are and were createL" God's 
 original and eternal design in creation was to please 
 himself -md all his holy creatures. He will not, tht-re- 
 fore, suffer any creature, object, or event to exist, 
 which will not, all things considered, actually please 
 and gratify the hearts of all holy bei!.':;s. Ti^is ap- 
 pears not only from particular passages of scripture, 
 but from God's supreme and uliimate end in creation. 
 It is not a wild and visionary sentimonl, as many rep- 
 resent it to be, that every natural and m'/ra( evil is the 
 occasion of great good. It is a doctrine f lunded in the 
 essential attributes of the divine nature ; and as certain 
 as the existence of the divine Being. 
 
 4i If it be God's supreme design to make himself 
 and his creatures as happy as pos^^ible, then we have 
 reason to rejoice, that he is absolutely sovereign, if 
 aiiy of his selfish creatures could guide, or stay his 
 hand, tliey would not suflf^^r him to seek his own hap- 
 piness, nor the greatest happiness of the universe, but 
 constrain him to promote their own private, personal, 
 selfish happiness. Or if his benevolent creatures could 
 direct or control his conduct, they would prevent his 
 governing the world in the manner he does actually 
 govern it ; for they do not discover the wis:iom of his 
 providence in ten thousand important instances ; and 
 consequently, if they were to direct his conduct, ho 
 would order things very differently. But he is infi- 
 
SERMON XXI H. 399 
 
 ftitely above all his c.catures ; i.nd liis wnys oie riliovc 
 their v- ays and 1ms thoUi^f^ls above their iliuu-^hl ^ 1 Ic 
 always knows what is host ; can do what is host, and 
 Will do what is ht^st, notwithstanding the short-si;j:hted 
 views, or selfish desires of any of his creatures. And 
 they all have reason to rejoice in his absolute sove- 
 ro:i2;nty. Christ rejoiced in it. " I thank tb.oo, () 
 Faiher, JLord of heaven and earth, bec;mse thou luist 
 hid t!iese thin2;s from the wise and prudent and hast 
 revealed them unto babes. Even so, Falb<T, for so it 
 seemed good in thy si«;ht." All the inhabitants of the 
 earth have reason to rejoice, \\iid the Lord reipueJb as 
 an absolute sovereii>n ; and all the inhabjiants of lie^ivm 
 do rejoice in bis supremacy. The apostle John, spea' - 
 ing of what he saw and heard in heaven, sr.ys, '' I 
 heard as it were the voice of a great mukitu(ie and ,}s 
 the voice of many waters, and as the voice of migli.y 
 thiiuderings, saying, Alleluia ; for the Lord God on> 
 nipotent rei^neth." It is just matter of rejoic n.- to 
 the whole intelligent creation, that God always act'- as 
 a sovereign, wiihoui the least control from any otlier 
 be'ng in the universe. His own blessedness and the 
 highest felicity of all bis holy creatures entirely de- 
 pends upon his being and acting as a sovereign. For 
 b}' acting in a sovereign and irresistible manner, he 
 will infallibly overrule all things for his own glorv, 
 which will necessarily secure the highest good of ail his- 
 benevolent and dutiful servants. 
 
 5 Since God places his highest happiness in pro- 
 moting the highest happiness of his creatures, we have 
 solid ground to believe, that he will fultil all his great 
 and precious pronnses to believers. He has insepara- 
 bly connected their happiness with his own. If lie 
 •will certainly seek his own blessedness, he will as cer- 
 tainly seek theirs ; and if he is able to make himself 
 most perfectly blessed, he is as able to make all those, 
 \vhom he has set apart for himself, completely blessed. 
 He has made as rich and large promises of g( '-d to his 
 people as he can make. He has promised, tl.at '* all 
 things shall work together for good to thep; <b:it love 
 him; and that all things are theirs ; whether Paul, or 
 
il)0 SERMON XXIIJ. 
 
 Apollos, or Cephas, or the world, or life, or death, or 
 things present, or thuigs to come ; all are theirs." All 
 the promises, which God has made to his paople, are 
 founded in his pure and perfect benevolence and can 
 no more fail, than his benevolence can fail. And his 
 love to his creatures can no more fail t!ian his love to 
 himself, because it is pure disinterested love, which re- 
 gards their good as hi 5 own. The same perfectly 
 benevolent spirit, which moves him to seek his own 
 blessedness, equally moves him to seek the blessedness 
 of those, whom he has renewed and sanctified. As 
 be has begun a good work in them, he will irresistibly 
 carry it on until it is completed. Though they may 
 meet with a thousand diiiiculties, embarrassments, dis- 
 couragements and fiery trials in their C'hristian course ; 
 yet these will no more prevent their receiving the end 
 of their faith, even the salvation of their souls, then 
 they will prevent God's obtaining his supreme and ul- 
 timate end, even his own supreme and everlasting bles- 
 sedness. For the very same things, which will pro- 
 mote his glory, will equally promote their final felicity. 
 Hence Christ said to his followers just before he left 
 them to go to heaven, " Because I live, ye shall live 
 also." 
 
 6. If God places his own blessedness in promoting 
 tlic highest good of the universe ; then there is the 
 same solid ground to believe, that he will fulfil his 
 threatenings to the wicked, as there is to believe that he 
 will fulfil his promises to the righteous. For the only- 
 reason, why he determined to save a parfc and not the 
 whole of mankind, was because he saw that by saving 
 only a p^rt, he could promote the greatest good of the 
 universe and most clearly act out the benevolence of his 
 heart. His decree of reprobation originated in the 
 same benevolence, in which his decree of election 
 originated. So that there is ihe same reason to be- 
 lieve, that he will carry into effect his decree of repro- 
 bation, as there is, that he will carry into effi^ct his 
 decree of election. His own blessedness and the good 
 of the universe, both necessarily requi^'e him to execute 
 Iiis decree of reprobation, as well as his decree of elec- 
 
SERMON Will, /W)| 
 
 tion. God's threatenings to the finally wicked stnnd 
 upon the same immovable foundation, that his prom- 
 ises to the finally righteous do. They both stand upon 
 the perfect, inunntable benevolence of God. The ar- 
 gument, the principal argument, therefore, which is us- 
 ually employed to prove, that God wdl not fulfil his 
 threatenings to the wicked, demonstratively proves that 
 he will. The argument is taken from his infinite be- 
 nevolence. It is said, that God is too good to make any 
 of his creatures, even his most sinful ones, forever mis- 
 erable. But itwas owing to his benevolence to himself 
 and to the universe, that he decreed to save a part and 
 not the whole of the human race ; and the same benev- 
 olence will mfiillibly move him to execute this decree. 
 There is precisely the same reason to believe, that 
 God will fulfil his threatenings, as that he will fulfil 
 his promises ; and the same reason to believe both, 
 that there is, to believe that he is perfectly benevolent 
 and infinitely blessed. 
 
 7. We learn from what has been said, that none 
 can be miserable in time or eternity, but those, who are 
 unwilling that God should promote the highest good of 
 the universe. Those, who are desirous that God 
 should do this, must be completely gratified and I)less- 
 ed, when they shall see this glorious and benevolent de- 
 sign accomplished. But those, who are unwilling 
 that God should bring about this happy event, must of 
 necessity be completely disappointed and wretched. 
 And do not those, who are hostile to the highest good 
 of tlie universe, deserve the disapprobation and con- 
 demnation of all holy and benevolent beings? Do 
 they not deserve the tokens of God's displeasure and of 
 the displeasure of all the heavenly world ? But who 
 are they, that are unwilling God should promote the 
 highest good of the universe '^ Th(>y are certainly 
 such, as are unwilling that Cod should glorify himself, 
 by punishing the finally impenitent and incorrigihle. 
 And are there not many suc!i in this world, who would 
 rather God should not be glorified in promoting the 
 highest blessedness of himself, and the highest happi- 
 ness of the universe than that he should maleeilhcr 
 themselves or others miserable forever ? All unre- 
 al 
 
402 SERMON xxnr. 
 
 newed sinners possess such selfish feelings ; and desire 
 that God would make them happy , though it should 
 diminish his own hlessedness and obstruct the highest 
 g^iod of the universe. And they bitterly compiam of 
 God, if he will not gratify their selfii,h feelings. But 
 it is morally impossiblfi for him to gratify their selfish 
 and sinful desires. He must pursue anl accomplish 
 his benevolent purposes, though it sinks them in end- 
 less perdition. But this they might escape, if they 
 would only renounce their unreasonable and selfish 
 desires, and exercise pure and disinterested be- 
 nevolence, which is their indispensable duly. God's 
 ways are equal ; he regards the good, of the whole, 
 more than the good of individuals ; but their ways 
 are unequal ; for they regard the good of indi- 
 viduals more than the good of the whole. It would 
 be infinitely wrong for God to renounce his benevolent 
 object and pursue their selfish object. But it would 
 be perfectly wise and right in them to renounce their 
 object, and pursue his. Therefore '' let the wicked 
 forsake his way, and the unrighteous man his thoughts, 
 and let him return unto the Lord ; and he wmII 
 have mercy upon him ; and to our God, for he will 
 abundantly pardon " 
 
 Finally, let all the friends of God, appear on his 
 side, in this murmuring, repining, unbelieving rebellious 
 world, who hate him and oppose him without a cause. 
 Let them go on their way rejoicing, while others mur- 
 mur and complain. Let them unite with God in carry- 
 ing on his designs, while others attempt to counteract 
 and oppose them. Let them love and promote truth, 
 while others run into errors and fatal delusions. They 
 have the greatest encouragement to do this ; for God 
 is on their side and employing all his perfections for 
 their good. He is promoting the most benevolent de- 
 sign, which he will infallibly accomplish. By its 
 accomplishment, he will raise the holiness and liappi- 
 nessof the universe to the high'^st possible perfection, 
 which shall continue forever and' ever. And in the 
 highest holiness and happiness of the universe, God 
 will perfectly gratify his infinite benevoliMice and enjoy 
 infinite and everlasting blessedness. Amen. 
 
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