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NYPL RESEARCH LIBRARIES
3 3433 06826593 7
lie
n*!*^
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SERMONS,
ON A NUMBER OF
CONNECTED SUBJECTS;
IN WHICH
, A^ ATTEMPT IS MADE TO EXPLAI^r
THE LEADING • V *
PRINCIPLES OF REVEALED RELIGION;
TO SHOW THEIR CONSISTENCY, REASONABLENESS AND I?-I- PORTANCE ; AND TO GUARD THEM AGAINST DANGEROUS MISCONSTRUCTIONS AND FALSE INFERENCES, AND AGAINST THE SPECIOUS OBJECTIONS OF UNBELIEVERS.
BY JOHN SMALLEY, D. D.
PASTOR OF A CHURCH IN BERLIN, CONNECTICUT.
PUBLISHED ACCORDING "TO ACT OF CONGRESS.
HARTFORb :» ;>r^' - '■'''•
PRINTED FOR OLIfEF:'.ty./-Cii'OK^i,
LINCOLN AIXd GLEASON, PRINTERS.
1803.
THE NEW YORK
PUBLIC LIBRARY
03.
ASTOR. LENOX /ND TILDEN FOUMO^TIONS.
n 1900. k
\
CONTENTS
SERMON I.
On the salvation of men, by means of the gospel ministry.
1 CORINTHIANS I. 21.
PAGE.
It pleased God, by the foolishness of preaching, to save them that believe. 9
SERMON II.
How the salvation of all men, is agreeable to the will of God.
1 TIMOTHY II. 4.
Who will have all men to be saved, and to come unto the knowledge of the truth. 25
SERMON III. On the Divine Goodness.
1 JOHN IV. 8. He that loveth not, knoweth not God ; for CJod is love. 39
f »
iv CO N.«T E N T S.
PAGEi
SERMON IV.
Oji the jilstice of God, in the punishment of sin. ROMANS XII. 19. — Vengeance is mine ; I will repay, saith the Lord. 5?
SERMON V. On the immutability of God.
JOB XXIII. 13.
But he is in one mind, and who can tum him ? and what his soul desireth, even that he doeth. 73
SERMON VL
On the all- governing Providence of God.
ISAIAH XLV. 7.
I form the light, and create darkness ; I make peace, and create evil. I the Lord do all these things. ' 85
SERMON VII.
Charity, the essence of moral virtue.
1 TIMOTHY I. 5.
Now, the end of the commandment is charity. 105
SERMON VIII. On self-love ; or regarding one's own happiness.
JIKBREWS XL 26. Tor he had respe6l unto the rccom pence of the reward. 125
• ^
CONTENTS. ' V
V PAGB.
SERMON IX. "v On the universal sinfulness of mankind.
1 JOHN I. 8.
if we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 39
SERMON X.
On the universal sinfulness of mankind.
1 JOHN I. 8.
•If we say that we have no sin, we deceive ourselves, and the truth is not in us. 153
SERMON XI.
On the doctrine of original sin.
ROMANS V. 18.
8y the offence of one, judgment came upon all men to condemnation. 1 69
SERMON XII.
On the total depravity of mankind by nature.
ROMANS Vn. 18.
For I know that in me (that is, in my flesh) dwelleth no good thing. 195
SERMON XIII.
On man's native opposition of heart to the Su- preme Being.
ROMANS vni. 7. The carnal mind is enmity against God. 2 1 1
Ti CONTENTS.
PAGE^
SERMON XIV.
On the sovereignty of God, in the effectual calling / of sinners.
ROMANS IX. 18.
Therefore hath he mercy on whom he will have mercy, and whom lie will he hardeneth. 2S7
SERMON XV. On the doctrine of personal election.
ROMANS XI. 5.
Even BO then, at this present time also, there is a remnant according to the election of grace. 25f
SERMON XVI. On regeneration.
EPHESIANS II. 10.
Tor we are his workmanship, created in Christ Jesus unto good works. 277
SERMON XVII. On repentance, conversion, and pardon.
ACTS III. 19. Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come fiom the presence of the Lord. 305
SERMON XVIII. On saving faith in Jesus Christ.
JOHN VI. 29*
This is the work of God, that ye believe on him whom he hath scut. 327
CONTENTS. vii
PAGE.
SERMON XIX.
N On the preservation and perseverance of true believers in Christ.
1 PETER I. 5.
Who are kept by the power of God, through faith, unto salvation, 351
SERMON XX.
On the preservation and perseverance of true be- lievers in Christ.
1 PETER I. V.
Who are kept by the power of God, through faith, unto salvation. 363
SERMON XXL
On obtaining assurance of eternal salvation.
HEBREWS VI. 11.
And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end. 381
SERMON XXII.
On the necessity of holiness here, in order to hap- piness hereafter. ROMANS II. 6, 7.
Who will render to every man according to his deeds ; To thevn who, by patient continuance in weil-do'in;jj, seek for glory, and honor, and immortality, eternal life. 403
SERMON XXIII.
On the perfection of separate souls in heaven. HEBREWS XII. 23. — And to the spirits of just men made perfect. 42 1
/
SERMON i;
ON THE SALVATION OF MEN, BY MEANS OF THE GOSPEL MINISTRY.
1 CORINTHIANS I. 21.
It pleased Gody by the foolis/mess of iireaching^ to save them that believe.
X HE apostle is here observing, ho^v much the despised institution of a preached gospel, for the instruction of mankind in matters of religion, had triumphed over all the boasted philosophy of the learned gentile world. He says, " Where is the wise ? where is the scribe ? where is the disputer of this ^vorld ? hath not God made foolish the wisdom of this world ? For after that, in the wisdom of God, the world by wisdom knew not God" — after, in the wise ordering of Providence, human reason, on a full trial, had been found unable to ascertain the first ar- ticle of a saving divine feith — " it pleased God, by the foolishness of preaching, to save them that be- lieve."
Two questions arise respecting these words, to which particular attention will now be paid.
* Preached at the settlement of a minister ; but now consid- erably altered, especially in the application.
B
10 The sahation of men, [Ser. I.
What the apostle means by the fooUshness of preaching : and Iioav, by means of this, God sees fit to save lost men.
Our first question is, What ai'e we here to under- stand by tlie foolishness of preaching ?
Not, certainly, any thing in this work which is truly foolish ; however much it may be vulgarly ad- mired. We read of those, even in the days of the apostles, who crept into houses, and led captive silly people ; such as Avere ever learning, but never able to come to the knowledge of the truth. And un- doubtedly there have been such preachers, and such hearers, in all ages. It is said, indeed, the Aveak things of this A\orld, hath God chosen and called. But that the weakest things should be truly edified, or converted, or convicted, by real nonsense, can hard- ly be believed. The still small Aoice must be heard, or after all the earth-quake, the ^vp, and the wind, there will be no lasting good effect. Though scrip- ture, not reason, ought to be the preacher's oracle ; }et the scripture must be made to appear consistent widi reason, or Ave shall never make men rational nor real chi'istians.
The apostle, in this plu-ase, the foolishness of preaching, must be understood ironically ; or as speaking after the manner of unbelicAers. He says, ver. 18, " The preaching of the cross is to them that perish foolishness ; but unto us who aix) saved, it is the power of God." Both the matter, and the man- ner, of the primitive preachers of Christianity, were thought meanly of by those Avho opposed themselves ; more especially by the learned Gentiles.
Their manner was simple and plain ; destitute, very much, of the subtilties of metaphysics, and of the flov.crs of rhetoric, then held in admiration. See ver. 17, of the context : " For Christ sent me not to bap- tize, but to preach the gospel : not with wisdom of
/
Ser. I.] by the Gospel Ministry. 11
words, lest the cross of Christ should be made of none effect." By wisdom of words, however, is not to be understood, a skilful choice of proper expres- sions. Perspicuity of style ought always to be stu- died : nor should energy of language, on important subjects, be purposely neglected. " The preacher sought to find out acceptable words, " words most per- tinent and intelligible, no doubt ; as well as words least liable to give unnecessary offence. And he tells us, " The words of the wise are as goads, and as nails fastened by the masters of assemblies." As far as is necessary for communicating one's ideas in the clearest and most forcible manner, a studious choice of the best words, is certainly of great importance.
But by that wisdom of words with which the apos- tle says he was not sent to preach we may understand, what he calls in the next chapter, " Enticing words of man's v. isdom." Words of deceitful flattery, and of poimlar self-importance, iiiaj be vcr^ properly so called. Nothing is more enticing to many hearers, than a preacher's telling them of their goodness ; or of his own eminent piety, and great benevolence. All pedantic affectation of learning — all bombastic pomposity of language — all labored prettiness of ex- pression, and all studied ambiguity, to escape cen- sure by concealing one's sentiments, may also come under the idea of that wisdom of words which ought to be avoided. Some of these artifices, while they engage attention to the speaker, will divert it from the things spoken. They are all of them real faults, in any orator ; but most of all are they unpardonable, in a preacher of the gospel. All of them have a ten- dency to make the cross of Christ, or the doctrines of Christianity, of none effect. They must all be re- nounced, among the hidden things of dishonest}', if a preacher, by manifestation of the truth, would com- mend himself to every man's conscience, in the sight of God.
12 The sahation of mett^ [Ser. I,
The manner of the apostles, though one or two of them A\ ere eloquent and learned men, was so far from all affectation of learning or eloquence, diat it appear- ed despicable, no doubt, not only to the vulgar, Avho ai-e captivated \\ith parade and sho\v, more than with solid substance ; but also to the great adepts in sci- ence, falsely so called.
And as the apostolic manner of preaching A\ould naturally be despised for its simplicity and plainness ; so the subject matter of it, \\ as looked upon as most contemptibly stupid and absiu'd. Concerning its first grand article, this is observed immediately after our text, " For the Jews require a sign, and the Greeks seek after wisdom : But we preach Clirist crucified, unto the Jews a stumbling-block, and to the Greeks foolislmess." Nothing could more stum- ble and offend the former, than telling them of the shameful crucifixion of their expected glorious Mes- siah ; ^vho \vao to prolong his days, and on whose shoulders, it had been foretold, die government should be laid. Nor could any thing be more the madness of folly, in the opinion of the latter, than being taught to look for eternal life, from the power and righteous- ness of one who had himself suffered, in weakness, the ignominious death of a most \ile malefactor. This, ho\ve\er, was the grand hinge on w hich all tun^.ed that the apostles had to preach. " For I determined not to know- any thing among you," Paul says to the Corinthians, " save Jesus Christ, and him crucified. -' Atonement for sin by the A'oluntary sac- rifice of the incarnate Son of God, is the central point, to which all the tji-pes and prophecies of the la^v had an ultimate reference, on which the v»hole gospel rests, and from M'hich all sa^ ing knowledge results. This is tlie basis of the church, and of all the eternal hopes of mie believers. " They are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief comer stone."
Ser. 1.3 by the Gospel Miriistry. 15
Nor was the superstructure of the christian system, as left by these master builders, less weak, in the opin- ion of an unbelieving w orld, than this its fundamen- tal pillar and ground of truth. It then appeai'ed, and it still appears to many, full of hard sayings, and of most palpable self-contradictions. In the doctrines of Christ and his apostles, these stumbling-blocks are not indeed now so sensibly perceived ; when people have been used to the words of the New- Testament, and used to read and hear them with erroneous ex- planations, or with no ideas. Still, however, some rocks of great offence, will frequently be seen by wise hearers, unless they are cautiously gone round, or covered over, by the prudent preacher. To point out these particularly in this place, our time will not now permit. Several of them will occasionally come in our way under the next head. In general, to preach the essential doctrines of the gospel without subterfuge, and in so perspicuous a manner thp^t every one must understand them, if he wiU Only attend, is what I take the apostle to mean by the foolishness of preaching.
II. We will now inquire how God is pleased, by such preaching, to save lost men.
" To save them that believe," the text says. And clscAvhere it is said of some, " The word preached did not profit them, not being mixed with faith in them that heard it." But we are not to understand by either of these texts, or any others, that a preach- ed gospel can be no way beneficial to the hearers, un- less they have previously saving faith. Paul was sent to the Gentiles, " To open their eyes, and to tin n them from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among all them that are sanc- tified." And to the Romans he says, " How shall they believe in him of whom they have not heard ?
14 The sahation of meuy [Ser. I.
and how shall they hear without a preacher ? — So then, faith cometh by hearing, and hearing by the word of God." Those who never believe the gos- pel, will not be saved nor profited by it ; but it may'^ have eftects on such as are not yet true believers, tending to their salvation.
We will therefore consider, under the present head, how God is pleased to bless his word, when truly preached, for tlie conversion of sinners, as well as for the edification of saints. And,
1. By gospel preaching, God sometimes gives the unregenerate that knowledge of himself ^ which is ne- cessar)' to awaken their fears of his WTatli and curse, and to excite them to an anxious inquiry what they must do to be saved. " The fear of the Lord," as we are repeatedly told, " is the beginning of wisdom." And we often ace, that being afraid of God, as a righteous Judge, is the beginning of serious atten- tion in sinners to the things of religion. Careless transgressors have no fear of God before their eyes. Some of them openly declare, and all of them inward- ly imagine, that the Most High, though holy and al- mighty, is not greatly to be feared. They hope he will not punish them, however they break his laws, abuse his giace, and ai-e full of all unrighteousness and unmercifulness towards their fellow men. In this hope tliey are confirmed by the long delay of judg- ment, and by the present promiscuous dispensations of Providence. " All things come alike to all," The wicked live ; sometimes become, and often are migh- ty in power. Sentence against them for their evil works is not executed. From these things they aie led to presume, either that God is not much displeas- ed at iniquity ; or tliat he is too merciful ever to exe- cute ^'cngeance.
To guaj-d against such fatal presumptions, thence ai'ising, full provision is made in the gcsjxil : not on-
Ser. I.] by the Gospel Ministry, . 15
ly by solemn verbal declarations, but also by the ex- hibition of a most convincing awful fact. As the ground of his present forbeaiance, and offers of par- ^doning mercy, God hath set forth his own Son, the sinner's voluntary substitute and Saviour ; forsaken, wounded, bruised, and pouring out his soul unto death : it not being possible, after he had undertaken our redemption, that this cup should pass from him. Thus, as an apostle observes, " The righteousness of God is revealed from faith to faith." Thus, " The 'wrath of God is revealed from heaven against all un- godliness and unrighteousness of men." And thus, " The gospel is the power of God unto salvation, to every one that believeth. ' ' When once this astonish- ing fact in the true import of it is believed, though only with the faith of devils, the most hardened sin- ners will be pricked in their heart, like Peter's hear- ers ; when they said unto him, and to the rest of the apostles, " Men and brethren, what shall we do ?"
2. By the word, of truth, when rightly divided, God is sometimes pleased to give sinners that knowledge of themsehes, which is necessary to make them see tlieir need of a Saviour, and of a sanctifier, and of sovereign grace.
Men eifectually moved with fear, will soon be put upon preparing an ark, in which they may feel safe. At first, however, when sinners in Zion ai'e afraid, they generally go about to establish their OA\'n right- eousness; hoping to be justified, as it were, by the deeds of the law. Some of the grosser v^^ays of sin- ning they resolve to forsake : on some of the neglect- ed duties of religion, they determine carefully to at- tend. And if these good resolutions are tolerably kept for any time, they are apt to grow easier. De- struction from God is not so much a terror to them. Now they ^vill be ready to say, " Because we are in- nocent," or are doing the best we can, " surely his anger shall turn from us."
16 The sahation of meti, [Ser. I.
To endeavor to force poor creatures out of such comfortable refuges, looks cruel ; and to effect it, is one of the most difficult things in the ministry of re- conciliation. But it must be done, or they camiol^ be saved. Nor is there any want of means which will be effectual for this end, under the co-operation of the divine Spirit. 2 Cor. x. 4, 5, " For the weap- ons of our warfcU'c are not carnal, but mighty through God to tlie pulling down of strong holds : Casting doA\n imaginations, and every high thing that exalt- eth itself against the knowledge of God." Of these strong holds, the inability of simiers is the strongest — the citadel — the last resource. That they have the perfect righteousness of the law, few, if any, will pre- tend. Perhaps they dare not say that they have any real righteousness at all : but this they cannot ha\e ^vhile unregenerate. Their being yet impenitent and unbelievers, they will readily acknowledge : but this they cannot help, till a new heart is given them. Ex- ternal duties are all that they are capable of doing, in their present condition. These, they mean to en- deavor to do, in the most painful manner they are able : and doing these, they trust God will have mer- cy on them. If they do the best they can, with the strength and grace they have, God ^vill surely give them more grace. So some preach : and so sinners are comforted out of Christ ; and ai-e kept from see- ing themselves in a deplorable case, or in any real danger.
But the foolishness of preaching is quite otherwise. This makes no such preliminary conditions of peace with rebel men, a\ hile their minds are not subject to the law of God, neither indeed can be ; and while they cannot but heartily reject the glorious Saviour, and the great salvation, freely offered them. This urs'cs external duty indeed, in all its various branches, let men's hearts be CAcr so bad : but it insists upon internal duties also ; the duty of loving God, and the Lord Jcbus Cluust, in sincerity. It insists that the
Ser. I.] by the Gospel Mifiisiry. 17
law of sinless perfection is still binding on all men, and is just and good ; and that the gospel, \vhich makes repentance tou^'d God, and faith toward Jesus Christ, the lowest terms of the covenant of promise, is infinitely gracious ; any inability in fallen man to keep the one, or to comply with the other, notwith- standing.
I am sensible that such preaching is still a stum- bling-block and foolishness to many, as much as Christ crucified ever was to Greek or Jew : and that it will be so after all that can be said, until men ai^e made to attend with some seriousness, and their minds ai'e opened to receive conviction. They may be told that all their inability consists in the want of a dispo- sition to do the things required ; and that, on such a plea, common sense excuses no man, in any"" case. Still, however, their mouths are not stopped. Still they do not feel themselves guilty before God. Grant- ing, say they, tliat all our inability does lie in the bad- ness of our heail ; yet, can we make ourselves a bet- ter heart ? If not, it is no more just to condemn us for not doing the things required, than if v/e wanted intellectual powers, or bodily strength. But why so ? Is a wicked heart no more blameable than a weak head, a broken arm, or a foot out of joint !
The thing is, those who thus reply against God, have no notion that they have a heart at all wicked ; or any want of a perfectly good disposition. Thev mean well : their desires are sincere and good. INlost readily would they do whatever is right and duty, if they could but know what it was, and if they had but strength. How then ai'c they to blame ? Hovr, in- deed, if this were actually the case ! But their think- ing it to be so, is one of those imaginations which must be cast down. And cast down it instantly is, when the spiritual weapons of the ministry become mighty through God : When the Vvord, impressed by the spirit, is quick and powerful, — and a discerner of the thoughts and intents of the heart. Then the
C
18 The sahotion of men, [Ser. i,
sinner's meaning well — ^liis good desires, and sincere cnrlcavors, are as a dream a\ hen one a\\aketh. It is only A\ hile men ai'e ivithout the law, that they are thus alhe, and sin is dead. When the commandment comes, sin revives, and they die. They have»then a conviction of sin. Not of that dead sin, wllich is a cloak for all sin ; but of sin which is alhe, and has full dominion over them. All their fancied excusing ^veakncss and deadness, is then seen to be no other than tlie life and strength of a kind of sin a\ hich is really sinful. His ov.n iniquities are now found to lia\"e taken the \iicked himself, and he feels that he is holden v. ith the cords of his sins. This is the horri- ble pit and miiy clay, in which a sinner perceives him- self sunk deep and held fast, when once, in the light of true conviction, he is made to know the plague of liis own heart. His self-condemnation is not then the less, but the greater, because he sees himself spir- itually dead, and without strength to please God, or do any thing which is truly good..
3. By Vvhat is called the foolishness of preaching, a sinner, in this deplorable condition, is enabled to discover a door of mercy, and a gleam of hope. -
Isaiali, having spoken of refuges of lies and hiding places of falsehood, in ^\"hich secure sinners shelter tliem.sehes, but \\ hich shall be swept aM ay by the OAerflo"v\ ing scourge, says ; " Therefore thus saith tlie Lord God, Behold, I lay in Zion for a foundation a stone, a tiled stone, a precious comer stone, a sure foundation." And says the apostle to the Corinthians, " Other foundation can no man lay than that is laid, '.vhich is Jesus Christ." But of this only solid ground of hope, a gi-cat part, in christian lands, ap- yQZiv not to ha\'e much knowledge. Thev content ihemsehes witli -s^ery superRcial ideas of redemption by Christ, salvation by grace, and being justified by faith. If ^\ e attempt a rational explanation of these doctrine'?, such discourses are thought to be on mere
Ser. I.] by the Gospel Ministry, 19
speculative points, of no practical or experimental importance. Nothing is treated Avidi more total in- attention than the very essence of the gospel. And no wonder, as long as it is imagined that if men do the best they can, with such heaits as they have, (^vhich certainly every one must be able to do at any time,) God will be fliithful and just to forgl\'e their sins, and to cleanse them from ail unrighteousness. But when a sinner's can, and his =iyi//, iu'e found to be what they really are, the gospel report, if thought authentic, will be as cold water to a thirsty soul. Still, however, after the utmost endeavors to under- stand it, and to get over the difficulties attending it, under the best external instruction, the unregene- rate find themselves unable to lay hold upon the hope set before them. Though persuaded that there is forgiveness in this ww for repenting sinners, they cannot repent. Though convinced that Christ is the end of the law for righteouness to every one that be- lieveth, they cannot believe to the saving of the soul. They cannot cordially receive this holy SaA iour, and be willing that He should reign over them. They see the fault is wholly in themselves ; but still they are without strength. It is the fault of their nature ; which nothing can remove but a second birth, or a new creation. They camiot essentially alter, nor try to alter, their totally depraved disposition.
But in this forlorn case, another gospel doctrine, vvhich is to them that perish foolishness, the des- ponding sinner finds to be of great importance. I mean the doctrine that in renewing men in the spirit of their mind, " God hath mercy on whom he ^vill have mercy." This, the self-righteous spurn at ; as though it cut off all encouragement to well-doing, and made the Most High a respecter of persons ; ar- bitrary and unjust. But when a man sees that all his well-doings are dead works, and must be so till a new heai't is given him, then this hated docti'lne, oi' absolute divine sovereignty in regeneration, ^s u\q oji-
20 The salvation of men ^ [Ser. I.
]v gTGuncl of hope ; the only support from utter dcs- pair.
#
4. Vi\ the foolishness of preaching, it pleases God
to efi'ect the actual coua crsion of sinners ; a\ hen tliey ai-e prepiu'cd for it by renewing grace, as well as by necessary conA ictions.
In regeneration, I conceive, tlie soul is wholly pas- si\'e : and, of consequence, that diis cannot be effect- ed by any preaching, oUierwise dian as ^\•ater \vas brou2:ht out of the rock by the rod of Moses ; or than as dry bones lu-e represented to have been raised into a living army, by prophcsA ing to them imd to the wind, in the vision of Ezekid. The effect is not from any po\ver in the means, in one case, more than in the otliers. But eon\'ersion, in which the soul is acti\e, may be by the moral power of ti'uth, as much as an}' common effects are by tlie power of second causes, ^\'hen the stony heart has been tak- en av.av, and a heart of flesh given, tlie calls and mo- tives of the gospel, to repentance, faith, and good works, v» ill be felt, and have effect.
It is yet to be taken notice, how God carries on the bcQ-un sahation of true belie\'ers, bv the ministiv of Iiis word. This institution was designed, not merely for the awakening, con-siction, and conver- sion of sinners, but also for raising them up to the statme of perfect men in Christ. When he ascended on high, and ga-se gifts to men ; he gave pastors and teachers, as well as evangelists, prophets :md apostles, for the perfecting of the saints. Nor is it hoi'd to un- derstand how the \\ork of the ministry is useful for tlie edification of true elii'istians.
1. Hereby they are enabled to grow in divine knov.ledge. It is but a little portion that is knoA\n of God, and ihing-s s])iritual, in this \\orld of diu-kncss and imperfection. But that little may be gradually increased by various means ; and piu-ticulai-ly by the preacHng cf tlie A\ord, if people huA e pastors accor-
Scr. I.] hy the Gospel Ministry. 21
ding to God's heart, who feed diem properly \\ddi knowledge and understanding. This is necessary, that they may not remain children, liable to be tossed to and fro, iuid carried about with every wind of doc- trine.
2. By gospel preaching believers are enabled to grow in grace. Progressive sanctification is indeed the ^vork of God ; but he works by means in this case, as much as in any other. Our Saviour prayed to the Father for his fo'st disciples; " Sanctify them through thy truth : tliy word is truth." When once a prin- ciple of true holiness has been created in the heait, its increase, and the peaceable fruits of righteousness of which it is productive, are as much causedby iip^at and truth, as the growth and fruitfulness of vegetables are by rain and sun-shine ; or as the growth of ani- mal bodies is by meat and drink. Spiritual instruc- tion is nourishing as well as delicious food, to renew- ed souls. " As new-born babes, they desire the sincere milk of the word," at first, and stronger meat afterwards, "that," in grace as well as knowledge, " they may grow thereby. "
3. By the preaching of his word, God saves his people from sinking under present troubles and gloomy prospects ; and gives them joy and peace in believing. David said to the Lord, Psalm xciv. 19, " In the multitude of my tho'ts within me, thy com- forts delight my soul." And Asaph, Psal. Ixxiii. liaving been stumbled at the outward prosperity of the wicked, and afflictions of the godly, he says, ver. IG, 17, " When I thought to know this, it v»as too painful for me, until I went into the sanctuary of God ; then understood I their end." And besides the doc- trine of a righteous retribution hereafter, there are several other scripture doctrines, which, if well ex- plained, and vindicated against objections, will afford great support and comfort to true believers. Partic-
522 The salvation of men^ [Ser. L
iilarly, the doctrine of the saint's perseverance : That all who have once a a\ ell grounded hope, through faith in Christ, are kept by the power of God, unto final salvation. That " he ^ho hath begun a good work in them, will perform it until the day of Jesus Cluist." The doctrines also of God's eternal decrees, and universal Providence : that every thing is *' pre- destinated, according to the purpase of him who worketh all things after the counsel of his own will." Whence it is certain that " the wrath of man shall praise him, and the remainder of it he will restrain : " and " that all things work together for good totliem that love God, to them ^vho are the called according to his purpose."
These doctrines, though rejected as foolishness by some, and wrested perhaps by others to their destruc- tion ; are grounds of strong consolation to good men, when guardedly taught : and, instead of encourag- ing remissness in duty, or indulgence in sin, animate them to patient continuance in well doing, and to suf- fer afflictions witli joyfulness.
I shall add nothing further, except a few inferences. .
1. According to ^\hat has been said, the gospel ministry, if duly executed, must be a laborious occu- pation.
Preaching, is thought by many, an easy idle busi- ness ; and it may indeed be made so by some. The blind may lead the blind, and both fall into the ditch, without much difficulty. To preach just so that it will pass, among a careless people ; or even so as to be exceedingly admired by the injudicious, no great pains are necessary. But to do the \^'ork of an evan- gelist, and make full proof of one's ministry, on all classes of hearers, for saving them from the many crooked way s of error and sin to which they are ex- posed, must require uncommon attention to reading, to exhortation, to doctrine. Timothy had known the
Ser. I. ] hy the Gospel Ministry. 23
holy scriptures from a child, and been made wise by them unto salvation ; he had also that supernatural Jissistance which is not now to be expected ; yet Paul supposed tliat close application was still requi- site, even in his case. " Study," says he to him, " to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."
Besides making a natural division of texts and subjects, and a suitable application of them to persons of different characters, and under different circum- stances ; rightly dividing the word of truth, is to separate it, by clear and plain distinctions, from those falsehoods with which, by superficial thinkers, it is ever apt to be blended and confounded. In almost every article of faith, or rule of duty, there are errors of which people may be in danger, on the right hand and on the left. To guard against wrong principles, and wrong inferences from principles that are ti'ue ; against false religion of all kinds, and against every evil and false way, requires good understanding, and great vigilance, in a spiritual guide.
2. We may see from our text, and from what has been said upon it, that preaching the gospel, though accounted foolishness by many, is a very important and most eligible employment. ' ' This is a true say- ing," Paul tells Timothy, " if a man desire the of- fice of a bishop," that is, a plain evangelical minister, " he desireth a good Avork." The goodness of an office ought to be estimated according to the ends which it is designed and adapted to subserve ; but judging by this rule, no other work of which man is capable, can be compared with the ministry of recon- ciliation.
To glorify God, is the greatest good at which any one can aim ; and it ought to be the chief end of all our actions : but there is no work of men on earth, Av hich so directlv tends to advance the declarative
24 The sahation of meii^ ^c. [Ser. I.
gloiy of God, as expiaining his holy laws, and preach- ing the gospel of his grace.
Next to glorifying God, doing good to men, is the best of all offices. Many callings are good in this riew : they are very useful and necessary in regard to the life which now is. But the life to come is more than meat or clothing for a few days : more than healing the diseases of a frail body, which after all must soon die : more than preserving the peace of eaithly societies, that will presently pass away and be dissolved. To convert sinners from the error of their ^\-ay, that their souls ma)^ be saved from death ; and to assist them, v.hen converted, in running the face set before them, " that they may obtain the sal- vation wliich is in Chi-ist Jesus witli etenial glorj^" is, beyond compai'ison, the kindest of all offices. Nor will so good a work, fail of receiving a suitable re- ward, if performed ivith fidelit}'. When all of them that sleep in the dust of the eiulh shall awake : then " they that be wise shall shine as the brightness of the firmament, and they that turn many to righteous- ness as the stars for ever and ever."
3. Let the hearers of the gospel be hence admon- ished to take heed Iioav thej^ hear. It is a gi-eat thing to have the gi-ace of God v.hich bringeth salvation sent to a people ; and it will be a feaiful thing to have re- ceived this grace of God in vain. " Wherefore," as saith the apostle James, " \?c^ apait all filthincss, and superfluity of naughtiness, and receive v/ith meek- ness the ingrafted Vv'ord, which is able to save your souls : But be ye doers of the word, and not hearers onlv, dcccivina: vour o^mi selves."
SERMON IL
nOY7 THE SALVATION OF ALL MEN, IS AGREEABLE TO THE WILL OF GOD.
1 TIMOTHY II. 4.
Who will have all men to be saved, and to come unto the kno'M- edge of the truth.
X HIS was said by the apostle to enforce the duty of praying for all men ; and more especially for civil rulers. See the preceding context : " I ex- hort, therefore, first of all, that supplications, prayers, intercessions, and giving of thanks, be made for all men ; For kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty : For this is good and accept- able in the sight of God our Saviour ; Who will have all men to be saved," &:c.
Whether the second person- in the Trinity, is here to be understood by God our Saviour ; or the Su- preme Being without distinction of persons, may perhaps admit of some doubt. God, however, is certainly meant ; and this is sufficient for my present pui-pose. Our text then contains two assertions ; the explanation of which is now pro posed.
D
26 Horn) God wills the [Ser. II.
I. That God will ha\e all men to be saved ; aiid,
II. That, in order to this, he will ha^ c them come to the knowledge of the truth.
I. That God will have all men to be saved, is here asserted.
But \io\x is this to be understood ! Does the apos- tle mean, that it is the absolute pui^pose of God, to effect the salvation of every individual of mankind ! If so, ^\■e haA'C in this text a decisive scripture proof, of the disputed doctrine of universal sahation. For God " is in one mind, and who can turn him r and what his soul desireth, CAcnthat he doeth." Many de- signs in a man's heart are altered or frustrated ; " but the coimsel of the Lord, that shall stand." If there- fore it v^ere ever the real intention of God, that the whole human race should be recovered to holiness and happiness, then every child of Adam will infal- libly be thus sa"\ed.
But there are so many other texts a'. hich plainly teach the reverse of this doctrine, that these words, like many scripture assertions expressed in universal terms, must be understood with some limitation.
That men of certain descriptions, a\ ill be misera- ble in the world to come, we are often most explicit- ly assured. It is said, " The \\ icked shall be turned into hell, and all the nations diat forget God." The Saviour of sinners hath told them, " Except ye re- pent, ye shLill perish :" and, " He that believeth not, shall be damned." And afterwards, in the book of Revelation ; " The fearful, and unl)elieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all l}'ai's, shall have their pait in the lake Avhich burneth \\\i\\ fire and brim- stone ; Avhich is the second death."
Nor is it only said, that all who continue to be of ihose characters here, shall be thus miserable here-
Scr. II.] Sahation of all Men, 27
after ; without asserting that there Avill actually be any such. Our Saviour says, " Wide is tlie gate, and broad is the way which leadeth to destruction, and many go in thereat." He hath also told us, that after the door shall be shut, " many will stand with- out and knock, saying, Lord, Lord, open to us:" to whom he shall say, " I know you not ; depart from me, all ye workers of iniquity." And he adds, "There shall be weeping and gnashing of teeth; when ye shall see Abraliam, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out."
Nor is it a mere temporary exclusion from the happiness of heaven, and condemnation to the pains of hell, that impenitent sinners are taught to expect after death and at the last day. See Mark ix. 43, " If thy hand oifend 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 quench- ed." And Matt. v. 26, " Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing," Of him by v/hom our Saviour should be betrayed, he said, " It had been good for that man if he had not been born," which surely could not be true, were he finally to ob- tain salvation, and be happy to all eternity. Christ hath told us that in the day of judgment, he shall say to the righteous, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foun- dation of the world :" and to the wicked, " Depait from me, ye cursed, into everlasting fire, prepared for the devil and his anarels. — And these shall fifo av/ay into everlasting punishment ; but the righteous into life eternal." In the parable of Lazaiais, Abraliam in heaven is represented as saying to the rich man in hell, " Between us and you a great gulph is fixed ; so that they Avhich would pass from hence to you cannot, neither can they pass to us that \voiiId come from thence." And in the close of the Revelation it
28 Hoi\) God wi/L- the [Ser. 11,
is said, '^ The time is at hand : He tliat is unjust, let him be unjust still ; and he that is filthy, let him be iiitliy still ; and he that is righteous, let him be right- eous still." That is, in the view of Him who inhab- its eternity, the final period of changes in the charac- ters of men is not far distant ; when ever}^ one will be fixed unalterably in holiness or sin, and in happiness or miser}-, as his moral state shall then be found.
From these and many similar representations, it must be believed, if we believe the scriptures, not only that ever}' one of mankind \\-ill not be recovered to holiness and happiness in tliis life, nor at death, nor at the day of judgment ; but that they never will to all etemit}-. And, consequently, that it neither is, was, or ever will be, the absolute intention of God, tliat mankind should thus universally be saved.
And as the text \\^ are now upon, if so construed, i^ould flatl}^ contradict the general evident current of scripture ; so there are other constructions Avhich it will very naturally beai\
1. The meaning of it may be, that God absolutely designs the salvation of all sorts of men : men of all nations, conditions and characters.
With as much limitation as this, the phi^ase all men, is frequently used. In this sense, or certainly not with more universality than this, we must understand our Saviour, when he says to his disciples. Matt. x. 22 , "Ye shall be hated of all men for my name sake. ' ' And the evangelist, when he relates \Ahat wzs said of Jesus, John iii. 26, " The same baptizetli, and all men come unto him." And the historian of the apostles, \vhen he says. Acts vi. 21, " All men glo- rified God for W'hat was done. No more can be meant bj; [ill men, in these imd many other places, than mankind generally. And in our text, consider- ing tlie connection and occasion of it, to understand by all men, men of ail conditions, and of all nations only, is^ no unnatural construction. The particular
Ser. II.3 Sahation of all Bien, 29
reason of the apostle's exhorting that supphcations and intercessions should be made for all men, xvas probably this : many of the Jewish christians still so far retained their national prejudices, that they would not pray for the heathen ; looking upon them as rep- robates, to w hom the grace of God was never to be extended. In opposition to these bigoted narrow no- tions, the apostle would have them understand that now, in the seed of Abraham, all the families of the earth were to be blessed. That in Christ Jesus, there was no distinction of Greek or Jew, Barbainan, Cyth- ian, bond or free. And therefore that they ought to pray for all men, Avithout any of these discrimina- tions. Or,
2. The meaning of our text may be, that God condhicnally designs the salvation of all men ; with- out exception of one individual : that is, provided they should hear, believe, and obey the gospel. Of the truth of this, there is no reason to entertain a doubt. We are abundantly assured, " With the Lord there is mercy, and with him is plenteous re- demption." Redemption enough, and mercy enough, for the salvation of every penitent believer, if all the human race should repent and believe. To this purpose, very expressly, are the words of Paul, Heb. ii. 9, " We see Jesus made lower than the angels, — that he, by the grace of God, should taste death for cn^ery man?'' And the words of John, 1 Epis. ii. chap. 1, and 2, verses, " If any man sin, w^e have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but for the sins of the nsjhole ■voorlcl.^''
Hence, in the parable of the royal marriage, the king is represented as sending his servants to say un- to them that were bidden, " Come ; for all things are nov/ ready." This message was sent to those who refused the invitation ; for which reason the lord of the feast declared, that none of them should taste of
50 HoKv Goii ivil/s the [Sex. 11.
his supper. And, w itliout a jxu-ablc, Jesus said to Jcrusiilcm, >\ hen given o\ er to renieililess destruc- tion; ''How often would 1 have g-athcred thy chil- dren together, cncu as a hen gathereih her chic ki ns under her\\iniT^, and ve would not !"
Accordingly, the invitations and condition:il prom- ises of the gosjx^l, lux^ in uni\ersal teniis. See Matt, xi. 28, '• Come imto me, all ye that labor and ;ire hea- vy laden, and I will give you rest." John vii. 37, ** In the last day, that great day of the feast, Jesus stood and cried, saying, If ;my m;m tliirst, let him come unto me and drink." And Rev. xxii. 17, '* The spirit and the bride s;\v. Come. And let liim that heareth sav. Come. And let him that is athirst come. And whosoever a\ ill, let him take the \\ ater of life freely."
I know not ho^v to understand these jxissages other- wise, than as implying, that Christ hadi made for the fallen race of man, in point of sufficiency, unherscl redemption : and that God is w illing, luid reall}" in- tends, to h;ive cM men s;ived, in the most unlimited sense, iftbey vclll. But,
S. There is yet another sense w hich the words of our text may well admit, without implying the doc- trine of universal .V The apostle may be un- derstood to speak L . .- preceptive will to us, and
not of his OAvn purpose. Divines often distinguish between the secret, and the ^e^ ealed u ill of GkxJ : and \\ ith evident propriety is this distinction made, if by God's secret will be meant what he has decreed ; and bv liis revealevl w ill, what he has commanded. CertriirJv, Gtxl does not determine to bring into ef- fort, even- thing which he requires to be done by his creatures. And to no cose is this distinction more applicable, than to the one now before us. Though it m?.y not be the design of God to sa>-e ever}" man, by the v. oshir ' : aeration and rcne wins: of the Holy Cxhost ; y- .• have made it our duty, net orJ}
Scr. II.] Sahation of all Men. 31
to comply with the proposed terms of salvation our- selves, but to brinj^ all others to a compliance with them, as far as we are able. And this he hath evi- dently done.
" God now commandeth all every whereto repent^'''' one apostle says : " And this is his commandment," says another, " That we should bdicce on the name of his Son Jesus Christ." Christians are also requir- ed, after repentance and faith, to work out their own salvation with fear and trembling.
Nor is it less evidently enjoined upon us, to the ut- most of our povvcr, to promote the sahation of all others. " Go ye into all the world, and preacli the gospel to ever}'- creature," was the command of the risen Saviour to his first disciples. " Go out into the high ways, and bring in as many as ye shall find," was the order of the king in the parable of the great supper. God would have his serv^ants, Christ would have his ministers and people, in their proper places, do what in them lies for the salvation of men, as uni- versally as possible. And, with manifest propriety might this be mentioned, when the apostle was ex- horting, or directing Timothy to exhort, that suppli- cations, prayers, and intercessions, should be made for all men.
II. We will now attend to the other position im- plied in our text.
That, in order to men's being saved, God would have them come unto the knowledge of the truth.
Here it w ill be proper to consider, what things aj-e necessary to be known ; and \\ hat kind of knowledge of them it is requisite for men to ha\c.
Respecting the former, as it opens a \\ ide field, there w ill be time only just to mention those particu- lars which seem most essential.
1. Then, that men may be saved, they must come to the knowledge of the truth concerning God.
32 //ow God ivil/s the [Ser. IL
Though \vc cannot find out the Ahiiighty unto perfection ; yet we may by searching find out God, in some measure. Though it be a litdc portion, comparatively, that is heard or can be understood of an infinite Being ; yet that httle which we may un- derstand, is of everlasting concernment to us. A knowledge of the only true God, is essential to all true religion, and to all true happiness.
We must have some just conceptions of the being and perfections of the Most High, or we cannot wor- ship him aright, nor have any suitable affections of heart towards him. In Hebre^vs xi. 6, having said of Enoch, " He had this testimony that he pleased God,'' The apostle adds, " But 'v\!thout faith it is impossible to please him : for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him . "
And as some knowledge of the truth concerning God^ is requisite that we may please him, or worship and serve him acceptably ; so it is altogether neces- saiy in order to the enjoyment of him, and to all the comfort of a ^^•ell grounded hope and confidence in him. David says, in the ninth Psalm, " They that know tliy name will put their trust in thee : for thou, Lord, hast not forsaken them that seek thee." We must have some knowledge and firm belief of the Hghteousness, faithfulness, and goocbiess of God, as well as of his omnipotence, onmipresence and omnis- cience ; and also of liis immutability, and all-govern- ing Providence, or our minds cimiTot be so stayed on him, as to be kept in perfect peace.
2. That men may be saved, they must come to the knowledge of the truth, in some measure, concerning the divine lavv^ ; which is holy, and just, and good, in all that it requires, and in all that it promises and threatens. " The la^v of the Lord is perfect," says the Psalmist, " converting the soul."
Ser. II.] Sahation of all Men. ^Z
3. That men may be saved, they must come to the knowledge of the truth concerning sin : whereia it consists, and what it deserves.
4. In order to the salvation of men, it is necessary that they should come to the knowledge of the trudi respecting themselves.
It highly concerns us to form a just opinion of our natural powers ; and not to think more highly or more meanly of ourselves, in that regard, than we ought to think. The former error will make us too conceited and self-sufficient : it will make us lean to our own understanding, and rely on our own rea- son, in matters too high for us. The latter error will lead us to excuse ourselves m^ore than is just, under a mistaken apprehension of inability.
But most of all does it concern us to know what manner of spirit we are of, and what i i our ti'ue mor- al character and state. Thinking that they are rich, and increased with goods, and want nothing, in re- gard to godliness and virtue, is undoubtedly the cause of the ruin and perdition of multitudes. " 1 he whole have no need of the physician, but they that are sick."
5. It is necessary that men should come to the knowledge of the truth, respecting the Redeemer and Saviour of sinners. He hath said, John vi. 29, " This is the work of God, that ye believe on him whom he hath sent." He hath said in his prayer to the Father, John xvii. 3, " This is life eternal, that they might know thee, the only true God, and Jesus Chi'ist whom thou hast sent." And without know- ing the latter, what hope of salvation could be deriv- ed from the knowledge of the former ? Could the Father and Lord of all be ever so clccirly seen, as the fountain of living ^vatefs ; yet, without the knowl- edge of an atoning Mediator, tons sinners, he must be seen as a spring shut up, a fountain sealed. From
E
34 Hoin) God tvills the [Ser. II.
a right understanding of God, as revealed in the orig- inal law of works, \\'ithoiit any intimation of that gi'eat sacrifice for sins revealed in the law of faith, \\t should have had only "a certain looking for of judgment and fiery indignation, m hich shall devour the adversaries." Hence the holy apostle Paul, after all his personal attainments and distinctions, said ; ' ' But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."
6. Men must come to the knowledge of the truth concerning the terms of the gospel ; or concerning what a sinner must do to be saved. The nature of repentance, and faith, and new obedience, must be rightly understood.
7. It is very necessary that the truth should be kno'im, concerning the Holy Spirit ; and his saving operations in effectual calling, regeneration, and pro- gressive sanctification. Concerning his sealing be- lievers unto the day of redemption ; and his promis- ed efiicacious influence, preserving them from apos-, tacy, and enabling them to endure unto the end. A right understanding of these things is requisite, at least, in order to the comforts of that hope which is an anchor of the soul, sure and steadfast, if not abso- lutely necessaiy to salvation.
Respecting the kind of knowledge of the truth which is required, I would just observe, that men mustlrave something more than right ideas in the head ; and something more than sensible convictions of conscience, in order to their being saved. They must so come to the knowledge of the truth, as to embrace it with the heart, and obey it in the life. M'^ithout this, no doctrinal knowledge, nor convic- tions, however absolutely necessary, however clear, or hov.cver deeply impressive, will save men. Felix
Ser. 1 1. 3 Salvation of all Men. 35
so for understood aiid was convinced that he trem- bled, when " Paul reasoned of righteousness, temper- ance, and judgment to come." " The devils also be- lieve, and tremble."
It is said, "The natural manreceiveth not the things of the Spirit of God, — neither can he know them, because they are spiritually discerned." This spiritual discernment consists, in seeing God and Clirist, the law and gospel, and the promised heavenly happiness, v/ith cordial complacency : in order to which, men must be rene^^^ed in the spirit of their minds. A disposition must be created in them, conformable to God, in righteousness and true holi- ness.
Let us now endeavor to collect some useful infer- ences, froiji the preceding discourse.
1. We may hence judge, whether the doctrine of universal salvation, lately propagated among us with assidility, be a benevolent, or an unfriendly doctrine.
This doctrine has indeed a smiling aspect, at first view, and looks exceedingly charitable. The de- scription of a strange woman given by Solomon, may, however, be applied to it with great propriety. ' ' Her lips drop as an honey-comb, and her mouth is smooth- er than oil ; But her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death, her steps take hold on hell." The obvious tendency of this doctrine is to the destruction of men, both for time and eternity.
By taking away the powerful restraints ai'ising from the dread of a judgment to come, it gives full liberty to the lusts of wicked men, as far as they can hope to hide their crimes from human cognizance. " Because sentence against an evil work is not exe- cuted speedily, the heart of the sons of men, set in them to do evil," is emboldened ; and many shocking enormities are commited. What then would be the case, if they could be fully assured that such sen-
36 Huiv God wills the [Scr. II.
icnce A^oiikl ne'Dcr be executed ! Were it firmly and imiversiJIly Ir^lieved, cither that no worker of iniquity 'vv'ould be punished at all in another Avorld ; or not any further than \\ ill be for his own greater happi- ness ; V hat perilous times must we naturally expect I What frauds, what debaucheries, perjuries, robbe- ries, and murders would c^'ery where abound ! What safety would there be to him that goeth out, or to him tliat Cometh in r
But ali these are only the beginning of sonows, in tlie train of so licentious a doctrine. If false, as cer- tainly it is, if the Bible h^ true, its manifest tendency, is to drown men in eternal p'^rciition. Paul gloried in preaching the gospel of Christ, it being the power of God unto siJNation, as he thought ; because the rigluecusness of God, and his A\rath against all un- godliness and unrighteousricss, is therein so tembly revealed. ^Vhat then \\\\\ be the effect of this other opposite gospel ; that God hath no v> rath nor right- eousness, of Vvhich the greatest simier need be afraid ^. Will it not be the power of Satan, to lull men in se-, curity, that they may be dam.ned ? W'lW those by \s horn it is believed, hearken to any preacher of re- pentance, or pa}^ attention to any news of pardoning mercy ? As fai as the terror of tlie Lord can be of any use to persuade men ; as ftu' as any are to be saved \\\\h. fear ; so far the doctrine that all wiH infal- libly be saved, tends e\'idently to prevent men's saJ- ^^ation.
Instead of thinking it strange therefore, that men Vvho have any uni\'crsal bene^•olence should be oppos- ed to this doctrine ; it may mcII be thought wonder- ful, that the bold propagation of sofatd a delusion, should not excite a more general alarm, and awak- en a much warmer opposition ! It looks as if fe^v understood and believed the scriptures ; or as if there were little concern an^ong us for the salvation of souls, or e\ en for the present grocl of society.
Ser. II.] Sahation of all Me?!. 37
2. If any ask in earnest what they shall do to be saved, our subject furnishes an answer ; that to be in the serious use of all proper means to come to the knowledge of the truth, is one thing necessary.
This is the counsel of Solomon : " Take fast hold of instruction ; let her not go : keep her ; for she is thy life." And he represents instruction in wisdom, as saying, " Blessed is he that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favor of the Lord."
Think not that coming to the necessary knowl- edge of what you are to believe, concerning God, and Clirist, and yourselves, is an easy acquisition. The way in which the Bible encourages us to expect the attainment of this knowledge, is to cry after it, and lift lip our i}oicefor it ; to seek it as silver, and search for it as for hid treasures.
3. From the things now said it may be seen, that we ought to be as universal in our prayers and en- deavors for the salvation of men, as if we believed that all mankind were to be saved. We are not in- deed to pray, or desire, that God would save the whole world, when ^^ e are persuaded he hath deter- mined the contrary. But there is no man on earth for Avhom we should not pray, or wh'Dse salvation M"e should not promote, as far as we have pow- er and opportunity. Since we know not which of mankind will be saved, and which will not, we may \\arrantably desire and seek the sah^ation of every one, individually considered. And we know that this is Cjod's commanding will to us ; whatever may be the secret counsel of his will, respecting his ownbestow- ment of saving grace.
Let it then be our heart's desire and prayer to God, Jbr all sorts of men, that they may be saved. And let us, in a particular manner, pray for kings, consuls, presidents, and all that ai-e in authority ; since their
38 How God wills ^ ^c. [Ser. II.
influence will be great, for the furtherance or obstruc- tion of the gospel. Let us pray that they may be christians, if the}'^ are not ; and if they are, that they may act more like christians. That they may be nursing fathers to the true church ; and not treat the religion of Christ with neglect, because his kingdom is not of this world.
And let us spare no reasonable pains or expense, that the gospel may be preached to every human crea- ture ; and that every one, both in heathen lands, and among ourselves, may be recovered from the errors of his thoughts and ways, to the wisdom of the just. There has been of late an uncommon spirit of exer- tion awakened, both in Europe and America, for a more extensive promulgation of the gospel, in the dark places of the earth. And certainly, there is a loud call upon cluistians, who ai-e able, to contribute liberally to the furtherance of so laudable a design. But even among ourselves, gi'eat exertions are still necessary, lest gross darkness should cover the peo- ple ; and lest, while the gospel is sent to others, the trutli and purity of it should be taken from us. Many are the instructions which cause to err from the A\'ords of knowledge. Many, from a misunder- standing of the first principles of Christianity, are fall- ing off into fatal systems of delusion on every side. God seems to be now saying to his evangelical minis- ters, as it is in Hosea ; " My people are destroyed for lack of knowledge." And as he says in Isaiah; *' Cast ye up, cast ye up, prepare the way, take up tli£ stumbling-blocks out of the way of my people."
SERMON III.
ON THE DIVINE GOODNESS.
1 JOHN IV. 8.
He that loveth not, knotveth not God ; for God is lovco
VV HAT is God ? is the first question iri religion, natural and revealed. Until this is rightly- answered and understood, nothing can be known, as it ought to be, respecting the duty or happiness of man. We can neither know when we please God, nor why we are under obligation to fear and serve him, nor the ground we have to hope and trust in him, unless we first know what we are to believe concern- ing him. And yet this is a question on which, more than almost any other, men have always been bewil- dered in ignorance and error.
The heathen nations of old, who groped in the dim light of nature, even the most learned of them, had gods many ; and strange gods. They worshipped stocks and stones, birds, and four-footed beasts, and creeping thing. And to their celestial divinities^-^ the greatest and best of them, they ascribed weakness- es and vices, animosities and contentions, similar to those among miserable and depraved mortals. After a fair and full trial of human reason, in matters of religion, " The world by wisdom knew not God.-*
40 Dmiie Goodness. [Ser. III.
And among those favored with the light of Revela- tion, there have ever been, and still are, extremely different opinions, concerning the nature and attri- butes of the Supreme Being : Some seem to think that God is so all -mercy, as to have no justice for men to fear: while others are thought to hold, that, toward multitudes of the noblest orders of his crea- tures, he is iiltogether unmerciful.
Now, amidst such diversity of sentiments, on this fundamental ai tide of our theological creed, it surely concerns us to improve with carefulness, the means of information afforded us upon it, lest we should be ** ever learning, and never able to come to the knowl- edge of the truth."
That God is a beingof infinite justice, fiiithfulness, and mercy ; as well as an omnipotent, omniscient, omnipresent, and immutable Being, w^e are abundant- ly taught in the holy scriptures. But the most con- cise, the most comprehensive, and, I apprehend, the most determinate idea of the divine nature, any where given us, is this in our text : God is loi}e.
I shall inquire how this is to be understood ; and the grounds we have to believe that it is true : after which, some attention will be paid to the former part of the verse.
I. Ho^v we ai'e to understand this, That God is loi)e^ I shall inquire, and endeavor briefly to explain.
By love, must here be meant benevolence ; as no one ^-v ill be at any loss, who attends to the connection. This is the kind of love, no doubt, to which christians are exhorted in the verse before ; " Beloved, let us love one another. " And this, certainly, is the kind of love which God manifested towards us, in sending his only begotten Son into the Avorld, tliat we might live through him, spoken of in the verse after our text. More particularly, then.
S^i'v IIL] Dhihe Goodness. 41
1. By its being said, God is loiie, unquestionably, we are to understand, that he is a being of most per- fect universal benevolence. This is a doctrine plainly taught in other places of scripture. That the benev- olence of God extends to every living creature, see Psal. cxlv. 9, " The Loixl is good to all ; and his tender mercies are over all his works." That he is kind to the unthankful, and the evil, is observed by our Saviour, Luke vi. 35. See also the words of the apostle, Rom. v. 8, " But God commendeth his love towards us, in that, while we were yet sin- ners, Christ died for us." And ver. 10, — " When we were enemies, we were reconciled to God by the death of his Son." That the divine goodness takes care of the most inconsiderable creatures, see Luke xii. 6, " Are not five sparrows sold for two farthings ? and not one of them is forgotten before God."
Perfect benevolence of nature, is a disposition to promote every real good, of every one, in proportion to its importance, as far as will consist with the rights of others, and with the greatest general good. And that such is the benevolence of God, the scriptures plainly teach us to believe. But,
2. By its being said, " God is love," seems to be Ttieant, that all his moral perfections are comprehend- ed in benevolence. The manner of expression is singular. It is not asserted merely that God is lov- ing, kind, or good ; as elsewhere he is said to be just, true and merciful; but that he is love itself — love in the abstract. The most obvious meaning of which appears to be, that his nature is all benevolence. That eveiy feeling of his heart arises from this ; and that all his works and ways are resolvable into this, as their source and centre ; their first cause, and la^t end.
XL We will now consider, the ground tliere is to belie-\'e, that God is thus love. And,
F
42 Divine Goodness. [Ser. III.
1. From the works of creation and Providence, n hich come within our own view and observation, there is great reason to conclude, that the Author and Governor of the world, is a most benevolent being.
This, at least, appears to have been the opinion of holy men of old, who spake as they were moved by the Holy Ghost. Paul and Barnabas, exhorting tlic men of Lystra to turn from pagan idols, to serve the living God, that made heaven and eai'th ; who in times past suffered all nations to walk in their o^^Tl ways, tell them. Acts xiv. 17, " Nevertheless, he left not himself without witness, in that he did good, and gave rain from heaven, and fruitful seasons." Left not himself without witness of what ? Of his goodness, as well as of his existence, is most evident- ly meant. So in the first chapter of Romans, speak- ing of heathen nations, which had only the light of nature, the apostle says, " That which may be knoAvn of God is manifest in them, for God hath shelved it unto them. For the invisible things of him from the creation of the world are clearly seen, being un- derstood by the things that are made, even his eter- nal power and God-head : so that they are A\ithout excuse : Because that, when they knew God, they glorified him not as God, neither were thankful." It is here plainly supposed, that these Gentiles had suf- ficient evidence set before them in the works of crea- tion, had they duly attended to it, to have covinced them, not only of the being and power of God, but also of his goodness. For, otherwise, how could they have been without excuse, in not glorifying him as God, or in not being thankful to him ? One entitled to our gratitude, or worthy to be glorified, must be good, and not merely great.
David, likewise, long before, appeal's to have been of opinion that God's moral perfections, and particu- lai'ly his goodness, might be learnt from his works, v.ere men disposed to pay a proper attention to them,
Ser. III.] Dmne Goodness, 43
aiid willing to believe the truth. He says, Psal. xix. 1 — 4, " The heavens declai-e the glory of God, and the firmament sheweth his handy work : Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line is gone out through all the eaith, and tlieir words to the end of the world."
But can the glory of God be thus declared, when no convincing evidence is given of his goodness ? Can one who is not good, ho^vever infinite his un- derstanding and power, be a glorious being ? But in anotlier Psalm, it is said expressly, *' The earth is i\i\\ oit\\Q goodness of the Lord." And in another, *' O Lord, how manifold are thy works ! in wisdom thou hast made them all : the earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great. -r— These all wait upon thee, that thou mayest give them their meat in due season. That thou givest them they gather : thou openest thine hand, they arc filled with good."
And if we attentively consider the various capaci- ties of animals, and more especially of mankind, for usefulness and enjoyment ; and what suitable pro- vision is every where made for their support and comfort, must we not be forcibly struck with the evidence thence arising, that the Creator and Preserv- er of all is a benevolent being ?
It is true, we observe and experience a great deal of evil. But then, in many instances, we easily sec that evil is the occasion of good ; and good which we know not how it could have been brought about so well, if at all, in any other way. Generally, be- nevolent design is appai'cnt through the v» orks of creation and Providence. And though there be some creatures and events which have a contrary appeai'ance, or which seem designed for doing hurt rather than good ; yet this may well be imputed to our
44 Divine Goodness. [Ser. Ill,
igniorance cf their uses and ends. Thus reason, with a very little modesty, mij^ht lead us to believe, if Me had only the light of nature. But,
2. From the law and the prophets, a\ e ha\'e much further evidence of the goodness of God, and great- er reason to be satisfied that his nature is love.
^5ji All the precepts of the moral laA\-, contained in the scriptures of the Old Testament, are evidently dicta- ted by universal benevolence. That law enjoins no- thing but what is beneficial, and forbids nothing but what is hurtful, not only to others, but even to our- selves. It is easy to see that the law, in every com- mandment of it, is good, as well as holy and just. It may easily be seen that " love is the fulfilling of the lavv :" or that all the lav.- and the prophets are com- prehended in these two commandments ; " Thou shalt loA e the Lord thy God with all thine heart ; and thou shalt love thy neighbor as thyself."
Nowthelavv^ of God, it must be supposed, is per- fectly agreeable to his nature. Bad earthly rulers may, indeed, sometimes enact good laws. They may be obliged to do so, for tlie sake of their own ]:)opularity or safety. But can it be thought that an Almighty Legislator, who is absolutely independent, and who has nothing to fear from any of his subjects, "v^'ould have giv'en a system of lav\s enjoining that in which be himself delighteth not ? or one not perfect- ]y expressiv'C cf his own disposition ?
3. The gospel, gives us still more abmidant evi- dence of Goci's infinite goodness.
In this, he hath made known to us a v\onderful way provided for sinners to escape the MTath to come, and to inherit eternal life. In this we have the strongest proof, of God's infinite concern for the good of creatures who hated him vrithout a cause, and were justly hateful to him ; and, at the same time, of his infinite concern for the support of that jusv
Ser. III. 3 Divine Goodness. 45
government, which is necessary for the general good of the universe. " In this was manifested the love of God, "as it follows immediately after our text, *' because that God sent his only begotten Son into the world, that we might live through him. Herein is lo\'e ; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."
In the gospel, also, much light is given respecting the permission of sin and misery ; and concerning other things in the ways of God, which, without this clue, might have forever appeai-ed dajk and inexplica- ble. See 2 Tim. i. 10, " But is now made mani- fest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel." And Eph. iii. 10, " To the intent that now, unto the principali- ties and powers in heavenly places, mJght be known by the church, the manifold wdsdom of God."
In the gospel we are informed of the happy issue of present dark appearances ; and that, by the fall and redemption of men, a wise plan is executing in the Providence of God, for the most glorious display, of his power, justice and grace, to the eternal admiration and increased happiness of all the holy part of the in- telligent creation ; and for thus, out of partial evil, producing the greatest universal good.
4. I know of nothing in the scriptures of the Old or New- Testament, which is not fairly reconcilable with believing, that God is love — the most perfect univer- sal benevolence.
It is said, indeed, " For bis pleasure, all things are, and were created." But it is his pleasure to do good.
God says, of every one called by his name, '' I have created him for my glory : I have formed him, yea, I have made him." But it is for his glory to
46 Dh'me Goodness. [Ser. III.
create beings capable of enjoying good ; to form them for happiness, and to make them happy.
It is said, " The Lord hatli made all things for himself; yea, even the wicked for the day of evil." But by the former pait of this saying of Solomon, we need not understand, that God had an exclusive re- gard to himself in creation ; so cis to have no ulti- mate respect to the happiness of his creatures. That their good was one thing he had ultimately in view in creating many of tliem, we are plainly taught in the scriptures : though we aie also there taught, that he regards himself, or his own glory, as the chief end of all his works. An ultimate end, is any thing nv'hich an agent aims at for its o%vn sake^ in how^ever low a degi-ee. There can be but one chief end of any action or undertaking ; but tdt'unatc ends there may be many. For instance, a man may build a house for himself, as the principal thing in view ; and yet he may design it for the comfort of his family, for the accommodation of his friends occasionally, and for the lodging of sti'angers. The good of each of these others, may be an object in itself ; and not merely in subser\'iency to the personal interest or honor of the o^^^ler and builder. So, it may very consistent- ly be supposed, that God made all things for himself, as the chief end ; ^A'liile he had yet respect to the happiness of the creatures made, in different degrees, as an ultimate end. And if this were the case, as we are abundantly assured it Mas, he is then not to be thought selfish, as men count selfishness. Some have no ultimate object besides themselves, in any thing they do : others make self their object, beyond ■what is equal and just. But neither of these need be supposed, oris to be understood, in regard to God. He values the good of all his creatures, in itself con- sidered. He aims at their happiness as an ultimate object : and he seeks his own glory above e^'ery thing else, no more than in equal proportion to its rccil superior importance.
Ser. III.] Dmne Goodiiess, 47
With respect to its being said, " Tlie Lord hath made the wicked for the day of evil ;" ^ve are not to understand by this, that their misery was any ulti- mate end at all with God, in creating them. The contrar}^ he hath solemnly declared, Ezek. xxxiii. 11, *' As I live, saith the Lordj I have no pleasure in the death of the wicked.*' Neither the destruction, nor the least pain of any creature, however sinful, is pleasing to him for its own sake. He punishes sin- ners, and made them for that end, only because it is necessary for benevolent designs. Thus, as is ob- served, Rom. ix. 17, *' The scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth." Now, if thus declaring God's name, were of importance enough to over-balance all tlie evils brought upon this cruel, haughty, obstinate prince, neither his final destruction, nor his being raised up for that end, was at all inconsistent with God's most glorious benevolence. The same holds true of all other instances of his punishing justice ; and of every link in the chain of Providence, by which such awful events are brought to pass. That the punishment of the wicked was a part of God's eternal plan, and that he made them for the day of evil, in this sense, must be admitted. But that this was only because he saw it necessary for the greatest general good, must be believed, if we believe his word. And in this way, all that is seen or said, of the wrath and vengeance of God, may be accounted for, in a good consistency with the belief that his natiu-e is love : or that, in all things, his ultimate motive is pure be- nevolence. When he hateth all the workers of ini- quity, he bears them no ill will. When he inflicts the most terrible punishments upon them, it is not from any delight he takes in their misery, or from any Avant of a friendly disposition to\\'ards them. As a tender father doth not cease to love an ofFendinc:
48 Divine Goodness. [Ser. III.
child, when most displeased widi it, and \\ hen, for its OMTi good, or the good of his other children, or for the support of his own authority and honor, he is obliged to punish it ; so neither doth the universal Parent cease to love, \vith benevolence, his rebellious creatures, even the most criminal of them ; though he ^vili not spai'e them, when, for any good ends, of sufficient importance, their punishment is seen neces- sary. When his regenerate and adopted chikken ai'e undatiful to him ; when " they break his stat- utes, and keep not his commandments ; he will vis- it their transgi-ession with the rod, and their iniquity "W'ith stripes. Nevertheless, his lo^'ing kindness he doth not take from them, nor sufter his faithfulness to fail." And though he " is angry with the wicked every day ;" ) et he pities them, and often -waits long for their repentance, that deserved vengeance may not be executed upon them. Nor are we to ima- gine that he ceases to be benevolent, even towai-ds those his enemies, ^\ ho, finally, will not ha^ e him to reign over them, and whom he casts off for ever.
5. As far as we are able of ourselves to judge what is right, it must be believed, that all the moral }:)erfections of God ate comprehended in benevo- lence, if \xc belie^•e him altogether glorious. No- thing but this, or ^vhat proceeds from this, I am persuaded, can be approA^ed by any man's conscience, when well considered, as a moral perfection. An- gerj WTath, vengeance, are amiable, when benevo- lence inspires them, and when good only, is ultimate- ly intended by them. On the other hand, when this is not the case, even truth and justice, do not com- mend themselves to the feelings of the most upright man, I presume, as being laudable. If need be, the ti-uth should l)e spoken, and justice should be done ; but -when there is no need of it, Avhat glory can tliere be in speaking the one, or in doing the other ? Be-
Sef. III.] Dhine Goodness. 49
nevolence, according to common sense, is the soul of every virtue, or moral excellency.
Not that a good end, will sanctify unrighteous means ; as some have infcred from the benevolent system. Truth must never be violated, nor injustice done j because either of these would be destructive of general good. If 7nen were at liberty to speak falsely or defraud, whenever they might think it would do more good than hurt, in particular cases, we could have no confidence in one another ; and no man's propert}', or reputation, or life, would be in any safety. And if it were possible for God to lie, or to treat his creatures unrighteously, we could nev- er trust in him, or know what to expect from him. Still, however, that neither justice nor truth, nor any J;hing else, is a virtue in man, or a moral perfection in God, further than it proceeds from a benevolent disposition, I believe, when duly thought of, must be the decision of every man's conscience. That God is love, as now explained, seems necessary to be believed, in order to a rational conviction of his being altogether lovely.
We will now pay a brief attention to the former part of our text ; and inquire how it is to be under- stood, that he that lo'vetb not^ kno'isoetb not God,
By him that loveth not, is evidently meant, one who has no true benevolence : nothmg, in exercise or principle, of that love which is the fulfilling of the law. And under this character, it is plain, the apos- tle means to comprehend every unregenerate sinner : for in the next preceding verse he says, " Every one that loveth, is born of God."
But we are not to understand, that natural men, however entirely destitute of true benevolence, are incapable of every kind of knowledge of the Supreme. Being. Of his natural perfections — his omnipotence, omniscience, and omnipresence, thev may have as
G
S6 Dhine Goodness. [Ser. IIL
just conceptions as good men have. And they may have some idea and conviction of God's moral per- fections— his justice, truth and goodness.
There are two respects, ho^vc^ er, in which it may be trulv said, " He that loveth not knoweth not God." "
1. Compared with good men, he has not a clear conception of ^vhat is meant by tlie divine benevo- lence. , We get the idea of many things by experi- ence, with an exactness ^vhich can no other way be obtained. Of one ivho has never felt hard pain, we say, He kno^vs nothing what it is. ^Ve say the same oi" one who has never experienced parental affection. That no one can get the full idea of these feelmgs, "without experiencing them, is indisputable. Thus also we get the most perfect knowledge of human na- ture, 'ilie apostle to the Corinthians says, " What man knoweth the things of a man, save the spirit of a man that is in him." He adds, "Even so, the things of God knoweth no man, but the Spirit of God." Any endeavors to explain the divine benev- olence, to one who has not been traiisformed into the likeness of it, by the renewing of the Holy Ghost, must be somewhat, though not altogether, like at- tempting to give a blind man an idea of colors. The unrenewed, from the experience they have of hu- mane compassion, of love for near relations, and of other partial friendships, may have some very fiiint partial idea of the feelino;s of Him who is good to all. Still lio^vever, they will be exceedingly apt to con- ceive of God, as though he were altogether such an one as themselves. Any one may be convinced, from analogy in odier matters, that those who have been created after God in true holiness, will thence lie able to form an idea of the holiness of God, with a degree of correctness, of which the unholy are in- capable. But,
Ser. III.] Dh'me Goodness. 51
2. There is a /^i;/^ of knowledge of God, Avhich is entirely peculiar to good men. I mean, a heart-felt knowledge of his amiabieness. He that loveth not, and has no disposition to God-like love, can have no ddightful perception of any of the (^ivine attributes ; hon^ever well they might be speculathely understood. This is that perception of which the apostle speaks, 2 Cor. iv. 6, " For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." This kind of knowl- edge, none but men of an honest and good heart, can possibly have. The carnal Jews had raised expecta- tions of their promised glorious Messiah ; yet, on his actual appearance, they received him not. It proved as was foretold in Isaiah : " When we shall see him, there is no beauty that we should desire him : He is despised and rejected." The reason is obvious. Their desires of salvation, and his saving desims, were fai' from coincidino-. And a like op- position there always is, between the pui-poses of God, and the v/ishes of fallen men. He is good to all ; they want to have him good only to themselves, and to their friends. He proposes to make them happy by turning ^them from their iniquities : it i^ tlieir heart's desire and prayer, to have earthly riches and power, and liberty to enjoy the pleasures of sin.
To a mind universally benevolent, the universal benevolence of the great Parent of all, appears glori- ous : but to a man of a totally selfish or partial dis- position, it cannot so appear. No one can be pleas- ed with a disposition in another to promote, that v/hich he cai-es nothing: about, or wishes not to have promoted.
Let us nov/ see what useful inferences will follow, from the subject v.e have been considering.
1. From the things last said we may leain, that there is no impropriety in attempting to instruci: the
52 Dh'ine Gocdticss. [Ser. UI.
iirircgencralc, in matters of religion ; nor any reason why they should think it in vain to pay attention to divine instruction, because of the blindness of their Iiearts. I'hey arc not altogether like the horse and mule, -which have no iindei-standing. A rational con'.'iction they may get, or may be given them, of God's all-seeing eye that is upon them, of his power and justice to punish tlicm, and of his grace and mer- cy to sa^ c them ; and such a con\'iction is one thing necessary, in order to their coua crsion and salvation.
2. It hence appears that the incapacity of sinners, Avhilc unrenewed, to come to the sailing knowledge of God, is of such ?^. nature as cannot render them at all excusable, in tl'<is kind of igTxOrance. It is owing merely to their total war.t of a benevolent disposition : iind this is what we aiv\ ays condemn in others, and taught to condemn in ourselves. Yet,
3. It is evident from our text, and the things now said upon it, that the incapacity of those who have not been born again, to knov/ God so as to lo^e him, is such as can be removed by nothing but a radical change of heart. Did natund men only labor under misapprehensions concerning God, rectifying their mistalvcs Vvould be enouc-h to reconcile them to him. "Were their blindness to his glory, o^^"ing to any weakness or disorder in their intellectual powers ; a physical operation on the brain might be suflicient ; or, if any thing supernatural Avere necessary, it\\ould be only to gi\'e them better heads. But if the bot- tom oi the diiliciilty v. ith them, lies in their not be- ing of a benevolent disposition ; a better heai-t must be given them, before they can be brought out of darkness into God's niarveilous light, or have any Kpiiitual discernment of divine things.
4. From what has been said of the evidences set before us, tl at God is love, we may be helped to
Ser. III.] Dhine Goodness. 5?>
judge where the truth Ues, respecting the sufficiency of the Hght of nature, in matters of rehgion.
Infidel writers have often labored to prove, that the visible works of God teach us, with sufiicient clearness, all that is needful to be known concerning him : whence they conclude, that the Bible is unne- cessary ; and therefore, not from God.
In opposition to this, some of late have advanced, that from the light of nature, there is no reason to believe the moral perfections of God ; or to think tliat he is a good being.
The first of these opinions ought to be rejected, I apprehend, as utterly unfounded and false : but yet the last, it appears to me, is carrying the matter too far : farther than is needful, or safe, or true. The Bible itself, as hath now been observed, seems plain- ly to assert, that the glory of God is declared, by his Avorks of creation and common Providence : and that the heathen were without excuse, because that when they knew God, by these means, or might have known him, they glorified him not as God, neither were thankful. Does not then asseiting that, from the things which are seen, there is no reason to think that God is worthy to be glorified, or that we have any reason to be thankful to him, look like contradicting the scriptures, to show the necessity of them, and to induce men to believe them ?
And if we attend to the works of nature ourselves, as holy men of old have done, will it not be ration- al to acknowledge, that all objections to the good- ness of God, arising from apparent evils, amount to no more than difficulties, \vhich reason alone would not be able to solve ? But how often is it the case respecting m.ost demonstrable truths, that there are things which seem irreconcilable with them ? E^'cn after revelation, and in revelation itself, there are iome things hard to be reconciled. We must fall into very universal scepticism, if we will believe nothing till all difficulties can be removed. In the
54 Dhine Goodness. [Ser. III.
case before us, as the preponderating evidences from all nature, are in favor of the goodness of its divine Author; so, I am apprehensive that the cause of religion will be rather injured than promoted, by any attempts to invalidate those evidences. Such attempts, I am afraid, will be more likely to di-ive deists into atheism, than to bring them to believe the scriptures.
Nor do I see any occasion we have for taking this ground, in our disputes with unbelievers. Admit- ting that the light of nature \vould give some knowl- edge of the true God, were men perfectiy ^v^ell dis- posed, and thoroughly attentive ; still it is certain that fallen depraved men, have not hitherto felt after him and found him, groping in this glimmering light alone : and from the long trial made, it is strongly to be presumed they never would.
Certain also it is, that there are things concerning Grod, of the last importance to be understood by sinners, which, without a divine revelation, never could have been knovni at all, by men or angels. If the light of nature might have taught us that God is good ; yet how could any creature have knoun by it, that he was ready to forgi\'e, or that a\ ith him was plenteous redemption ? Redeeming love, renev/- ing grace, pardoning mercy, and giving eternal life to the ungodly, are parts of the glory of God, \vhich the hea^^ens do not declai'e. What a sinner must do to be sa"\'ed, or Avhether he can be saved at all, the firmament showeth not. Though their line is gone out through all the earth, and their words to the end of the world ; yet, on these all-intercsting subjects, they have nothing to say. These breadths and depths, are far beyond their line.
Now, \\'hat broader or better groimd do we want, for asserting the necessity of revelation ? Why should we wish to depreciate the light of nature any further ? Let it be enough to leave men without ex- cuse. Let it be sufficient, if any please, for guid-
Ser. 111.5 D'mne Goodness. 55
ing attentive sinless beings, into all necessary truth. For us, fallen, stupid, guilty creatures, certainly, it is altogether insufficient.
5. Let us then look to the word of God, and not rely upon our OM^n reasoning from his goodness, for our conclusions respecting the salvation of sinners.
Because the Most High is called tli€ Parent of the universe, and is said to be good unto all, some will hastily conclude, that he hath no wrath for the work- ers of iniquity to fear ; nor need they seek his grace. They conceive of him under the fond idea of an in- dulgent father of our flesh, who will suffer his chil- di'en to abuse one another, and to treat him Vtith all possible irreverence and disobedience ; and will onlj^ say, " My sons, why do ye these things ?" without ever restraining or punishing them. " Be not de- ceived ; God is not mocked." He hath said lo the sinner, after enumerating his evil deeds, " These things hast thou done, and I kept silence ; thou thoughtest that I was altogether such an one as thy- self; but I will reprove thee, and set them in order before thine eyes. Now, consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." It is written, " Men shall fear the Lord, and his goodness^ in the latter days." And indeed, when his goodness comes to be rightly understood, it must lead men to stand in awe, and not sin. The more perfectly benevolent we believe the almighty Governor of the world, the more reason have saints to venerate him, and sinners to tremble before him. That he will punish sin, as far as is necessaiy for righting the injured, for restraining iniquity, and for promoting the greatest general good, we may thence be certain. And whether, for these good ends, judgment must not be laid to the line, and righteousness to the plummet, in all cases, we could never have known, without a revelation from Him. That all men will be saved, or that any sinner will escape deserved punishment ;
56 D'roinc Goodness. [Ser. IIL
is a bold inference for the reason of man, from the mere perfections of God. Arguing thus, is to exer- cise ourselves in great matters, and in things too high for us. But when we are assured by the pen of in- spiration, that God is in Christ reconciHng the world to himself, the vilest sinner need not fear, as some ha\'e been ready to do, that their sins ai-e too great to be forgiven. Infinite goodness may then be a safe ground of confidence, that where sin hath abounded, if we repent and believe the gospel, grace will much more abound.
Hearken, then, to the gracious proclamation from heaven ; Isa. Iv. 7— »-9, " Let the wicked forsake his \\ ay, and the unrighteous man his thoughts : and let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly par- don. For my thoughts are not your thoughts, nei- ther aie your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my Avays higher than your \vays, and my thoughts than your thoughts."
SERMON IV.
ON THE JUSTICE OF GOD, IN THE PUNISHMENT OF SIN.
ROMANS XII. 19.
'•—Vengeance is mine ; I ivilL repay, saith the Lord,
OOLOMON says, " I considered all die op- pressions diat are done under the sun : and, behold, the tears of such as were oppressed, and they had no comforter ; and on the side of their oppressors there was power; but they had no comforter." Such in- stances, which are still often to be seen, ai-e apt to ex- cite our compassion and indignation : But what can our indignation or our compassion avail ? It is not often in the power of our hands to punish, or to res- cue and protect. We can neither put down the mighty, when they are cruel and unrighteous ; nor help the weak, when they suffer \\^rong. In cases of this nature, we have generally no other way to console ourselves, but by confiding in the justice and power of God. By believing that He is greater than all, and that His judgment is according to truth. That He will certainly right tlie injured, and recom- pence the way of evil doers upon their ov/n heads. This consolation God gave to his people of old,; in Deut. xxxii. 35, v\'here, speaking of those cruel
H
58 Dhine justice. [Ser. IV.
enemies that were too powerful for them, he says, *' To me belongeth vengeance and recompence ; their foot shall slide in due time : for the day of their calamity is at hand, and the things wliich shall come upon them make haste." To this the apostle in our text refers, for the comfort of persecuted cliristians, and to guard them against seeking retaliation, or m^editating revenge. The whole verse is ; " Dearly beloved, avenge not yourselves, but rather give place imto WTath : for it is ^'VTitten, Vengeance is mine ; I ^vill repay, saith the Lord."
It is proposed to show, in the ensuing discourse,
I. lio^v we are to understand, that \'engeance is God's.
II. The reasons we have to believe that He will repay; and,
III. That all fears or hopes of tlie contraiy, are- utterly groundless.
Kow we are to understand that vengeance is the Lord's, in the first place, I shall endeavor to explain.
By vengeance, when ascribed to God, I ■\vould ob- serve, is not to be understood the same, in all res- pects, as is generally meant by revenge. In common speech, it is true, these are often nearly synonymous expressions ; and so they are sometimes used in scripture. Thus in Deut. xxxii. 41, 42, God says, " If I whet my glittering sword, and my hand take hold on judgment, I ^\ ill render vengeance, &c. from the begimiing of revenges upon the enemy." And in Nahum it is said, " The Lord revengeth ; the Lord will take vengeance on his adversaries." But then, it ought to be understood, that revenge is very ditTerent in God, fi-om what it is in a\ icked, or in
Ser. IV. 3 Divine Justice. 59
weak imperfect men. In them, it is commonly tinc- tured with mahgnity, or ill will towards the offender. Of Simeon and Levi, Jacob said, " Cursed be their anger, for it was fierce ; and their wrath, for it was cruel." And this is often the case with men, when they recompense evil for evil. But though we read of the fierce anger of God, yet nothing of cruelty, nor any want of kindness, is ever attributed to the Al- mighty. The fierceness of his \wath is not a bitter passion ; nor any passion at all. It is only an infi- nite opposition to iniquity, and an omnipotent dis- position to discountenance it, for benevolent pur- poses.
It is to be observed, however, that by his ven- geance, spoken of in our text, is evidently meant, iiincUctive justice ; and not that fatherly correction which is intended for the good of the subject. • A distinction is often made in scripture, between the chastisement of good men, and judgments sent upon the irreclaimably wicked. Of the former we read, Isa. xxvii. 9, " By this shall the iniquity of Jacob be purged ; and this is all the fruit, to take away his sin." And in the eleventh Psalm it is said ; " The Lord trieth the righteous : but the wicked, and him that loveth violence, his soul hateth. Upon the wick- ed he shall rain snares, fire and brimstone, and an hor- rible tempest : this shall be the portion of their cup." The trials and corrections of God's regenerate chil- dren, are rarely, if ever, expressed by the name of vengeance. And it is very evident that the ven- geance spoken of in our text, and in Deuteronomy, from which our text is a quotation, means such pun- ishment of tlie enemies of God's people as should terminate in their ruin, not in their reformation. It is rendering a just retaliation to them, according to the full demerit of their evil deeds.
Let us now consider, more particularly, how wc are to understand that such vengeance is the Lord's.
6U Dhhie justice. [Ser. IV.
1. UndoubtccUy it is to be understood, that in- flicting deserved punishment on all cxW doers, of right, belongs to God. The truth of this eannot be disputed. Certainly, if any one can have a right to punish iniquity in any case, the Supreme Being has an unquestionable right to do it in all cases. His rightful authority to punish any one who deserves punishment, is most evident, because he is the Cre-r ator. Preserver, and absolute Proprietor of all. As it belongs to a father to chasten his omu children, and to a master to correct his own servants : so, and JBuch more, does it belong to God to punish his own creatures, when thev do amJss. He must have an undoubted right to govern all rational creatures, be- cause he hath made diem, and in him they li^-e, and mo^e, and have their being.
2. God's saying vengeance is mine, implies, that rendering adequate punishment for iniquit}', belonsfs to him alone. This iike"viise, is indisputable. ISo one can ha^e a right to punish His creatures, except by authority derived from Him. " Who art thou," says die apostle, '• that judgest another man's ser- vant ? To his own master he standeth or falleth." And in our context he enjoins it upon christians, *' Recompense to no man evil for e"\'ii." The civil magistrate may indeed, and must do this, in a de- gree, in some cases ; but tlien he does it by di- vine appointment. Rom. xiii. 4, " For he is the min- ister of God ; a revenger to execute ^irath upon him that doeth evil." His power to avenge the injurec^ and to punish the injurious, is only a dele- gated power : and this delegation is also ver}' limited. Earthiv rulers, the his:hest of them, are not author- ized to punish all kinds of iniquity ; nor any, accord- ing to their full demerit. The punishment of crimes belongs to them, only so far as is n.ecessary for the: prer^eiit safety imd peace of society. It is just, and on at lai'ger scale, it may be necessary, that natural evil
Ser. IV.] Dhine Justice, 61
should be recompensed for moral evil, In all cases, to tlie utmost of its desert. But this, He who inhabit- eth eternity, hath reserved to himself.
3. Another evident truth, which may be implied in this saying of God, is, that he alone is able to award and execute righteous vengeance,
No one besides has knov/ledge sufficient, to judge ahv^ays v/hat is just and right, in rendering punish- ments for crimes. Man looketh only on the outward appearance : nor is it more than a very small part of the external actions of sinners, that falls under the immediate inspection, or can come to the certain know^Iedge, of the wisest human judges. They must depend, for the judgment they pass, upon the testi- mony of others. And hence they are very liable to clear the guilty, for want of evidence ; or to con- demn the innocent, tlu'ough the falsehood or mistakes of witnesses. But " the eyes of the Lord are in every place, beholding the evil and the good." No darkness, nor distance, can prevent his perfect view of all that is done, or hearing of all that is said. 1 Sam. ii. 3, " The Lord is a God of knowledge, and by him actions are weighed." And Jer. xvii. 10, " I the Lord search the heart, I try the reins, even to give every man according to his ways." All the motives and principles from which any act, are fully open to His all-seeing eye : and these are of the greatest importance in weighing with exactness, ihe merit or demerit of moral actions.
Rendering just punishment is also peculiar to God, because no one else has power sufficient to execute deserved vengeance, in all cases, or indeed, in any case. The most absolute and most might}^ poten- tates of the earth, are often unable to crush formi- flablc rebellions, or to punish powerful offenders. But against the Almighty, all resistance and com.bi- nation are in vain : " He is wise in heart and mJghty in strength," says Job ; " wlio hath hardened Ivim-
62 Divine Justice. [Ser. IV.
self against him and hath prospered." — " God hath spoken once," says David, " twice have I heard this, that power bclongeth unto God." And hence it is said by Solomon, " Though hand join in hand, the wicked shall not be unpunished."
In no case are men able to inflict that punishment which is the full wages of sin. As our Saviour observes, they can at furthest only kill the body ; after that there is no more that they can do : but God, after he hath killed, hath power to cast into hell.
Having endeavored to explain how it is to be understood, that vengeance is tlie Lord's ; let us consider, as was proposed,
II. The reasons we have to believe that he will repay. That is, will punish impenitent evil work- ers, with strict justice. And,
1. We have reason to believe this, from what he hath said.
Many declarations to this purpose in his word, all who have read their Bibles may easily recollect. See, as a specimen, Deut. xxxii. 39, 40, 41, " I, even I, am he, and there' is no God with me : I kill, and I make alive ; I wound, and I heal : neither is there any that can deli\Tr 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 revvaixl them that hate me." Isa. xxviii. 17, " Judgment also will I lay to the line, and righteousness to the plummet ; and the hail shall sweep away the refuges of lies, and the waters shall overflow the hiding places." Isa. lix. 18, " According to their deeds, accordingly he will re- pay., fury to his adversaries, recompence to his ene- mies; to the islands he will repay recompence."
Sen IV.] Dhine Justice* 63
Ezek. xxii. 14, *' Can thine heart endure, or can thine hands be strong, in the day that I shall deal with thee ? I the Lord have spoken it, and will do it.'» And 2 Thes. i. 7, 8, 9, — The Lord Jesus shall be revealed from heaven ^vith his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : who shall be punished with everlast- ing destruction from the presence of the Lord, and from the glory of his power."
2. That God will repay sinners with righteous punishment, we have reason to believe from what he hath done. By tlie judgments which he hath already executed, it is put beyond all reasonable doubt, that iniquity shall not go unpunished. Thus the apostle Jude argues : having spoken of certain ungodly men that had crept into the churches, who turned the grace of God into laciviousness, he says ; " I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the peo- ple out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under dark- ness, unto the judgment of the great day. Even as Sodom and Gomorrah, and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, ai'c set forth for an ex- ample, suffering the vengeance of eternal fire." That is, their destruction is left upon sacred record, as a warning to all others, and as an emblem of the final pimishment of sinners in the fire Vvhich shall never be quenched. The destruction of the old world, of the Egyptian host, of Babylon, and of Je- rusalem, may be considered as similar examples. And so may the destruction v»'hich has come upon innumerable other cities and nations, as v.ell as upon individual smaers, in fulfilment of divine direaten- ina:s.
64 Dimne Justice. [Ser. IV.
3. That God will take vengeance on the workers of iniquity, is agreeable to the natural apprehensions of mankind, both bad and good. When the ship which can'ied Jonah was like to be broken with a tempest, and the niarincrs saw themselves ready to perish, notwithstanding all their efforts and prayers, they said ; " Come, and let us cast lots, that we may know for whose cause this evil is come upon us." When the men of Melita saw a viper come out* of the fire A\'hich they had kindled, and light upon Paul's hand, they said among themselves ; " No doubt this man is a murderer, whom, though he hath escaped the sea, }Tt vengeance suffereth not to live." When ^aW heard of the fame of Jesus, on account of his astonishing miracles, he said, " It is John, whom I beheaded : he is risen from the dead ; and therefore mighty Avorks do she\v forth themselves in him." Others had different conjec- tures ; but this was Herod's confident opinion : and it was probably suggested to him by his conscience, which made him apprehensive of the awful justice of God. Such apprehensions ai-e natural to men. Those who ai'c conscious of great crimes, cannot but entertain fearful forebodings that God ■will not suffer them to escape his righteous judgment. And those who have suffered great injuries, expect justice from heaven, if they can obtain no redress on earth. Solomon says, " I saw under the sun the place of judgment, that Mickedness was there, and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the ■^ricked." Abraham, likewise, was confident that the Judge of all the earth would do right. And fi-onj this strong expectation, it has often been matter of wonder to good men, that notorious transgressors should be spared, and suffered to enjoy prosperity, so long as they sometimes are. See Job xxi. 7, " Wherefore do the ^^icked live, become old, yea, are mighty in power ?" And Psal. Ixxiii. 12, and
Sen IV.] Divine justice* 65
16, 17, " Behold, these are the ungodly who prosper in the world ; they increase in riches. — When I thought to know this it was too painful for rtie, until I went into the sanctuary of God ; then understood I their end." Yea, so natural and universal is the certain expectation of equitable rew^ards and punish- ments, if there be a just God, that wicked men liavc called in question the being of such a God, because at present all things come so much alike to alL
Such are the strong grounds we have to be fully persuaded, that the holy Governor of the world will render a terrible recompence to sinners, for their un- godly and unrighteous deeds. I proposed to show^
III. That any hopes or fears of the contrary, arc altogether groundless.
The grounds on which some flatter themselves that God will not be strict to punish any sinners, are, the universal goodness of his nature ; the plenteous redemption there is with him, through the propitia- tion of his Son ; his declared readiness to forgive, and the long delay of his threatened vengeance. These, therefore, it will be proper here particularly to consider ; and to show that there is no reason to apprehend, from either of them, that those who die in their sins will not be punished according to strict and perfect justice.
1. There is no reason to think this, because of the infinite, universal goodness of God.
It is true, we read, " The Lord is good to all ; ajid his tender mercies are over all his works :" and that" God is love." But then, this is so far from giving any reason, to believe he will never punish, let men be ever so bad, that it affords the strongest ground for confidence that he certainly will. One who is good to ail, when he sees any suffer wrong, if he have rightful authority and sufficient strength, will
I
66 Dhine Justice. [Ser. IV.
avenge him M^ho is oppressed, and smite the op- pressor. Justice is essential to universal goodness. A good man and a just, are synonymous appel- lations in scripture ; and the former character obvi- ously implies the latter. Universal benevolence will dispose one to do justly, in every relation he sustains, or capacity in which he is called to act. A good ruler, certainly, is one that beareth not the sword in vain ; one M'ho is a teiTor to evil doers, that he may be a protector of them that do avcH. But if he that ruleth over men, in the character of a civil magistrate, must be just ; how much more desirable and neces- sary is this, in Him who ruleth over all ? As far as is requisite for supporting government, and securing the greatest public good, and the rights of every in- dividual, vindictive justice is evidently an essential branch of universal goodness. And that these good ends do not require the punishment of all sin accord- ing to its full demerit, or something equivalent to it, in the extensi^^e administration of God, we have certainly no reason to be positive. Any conclusion that the Judge of the universe will never punish crimes, or not strictly and fully, because he is infi- nitely good ; can be grounded only on the stupid sup- position that we know as well as he, what is wisest aixl best.
2. There is no reason to think tlmt God will not now, in any case, punish the sins of men, according to strict justice, because of the atonement which has been made for them by the death of his Son.
Some ha^ e supposed, that Chiist hath so purchas- ed salvation for sinners of the human race, that God is obliged in justice to sa> c them all. That their sins have been so punished in their surety, that it would be unjust to punish them in their oami per- sons : and that eternal life has been so merited for them, that they can claim it as a just debt.
Ser. IV.] Dhine Justice. 67
But this is a supposition most palpably absurd in itself, as well as contrary to the plainest represent- ations of scripture. Crimes are not to be cancelled, or the ill desert of them taken away, even by person.- al sujfferings ; and much less by the sufferings of an- other ; though a proper foundation may thus be laid for the gracious pardon of them. Nor can the Cre- ator of all, become obligated as a debtor, by any merit ; though a door may thereby be opened for the honorable bestowment of undeserved favors. Ac- cordingly, in the third chapter of Romans, the apos- tle having said, " All have simied, and come short of the glory of God," he proceeds to speak of, " Be- ing justified freely by his grace, through the re- demption that is in Christ Jesus ; whom God hath set forth to be a propitiation tlirough faith in his blood, to declare his righteousness for the remission of sins — that he might he just, and the justifier of him that beliveth." This was done, the apostle observes, *' That as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." Notwithstanding, therefore, the sufficiency of the atonement of Christ for all men ; no man has any claim to an exemption from the curse of the law, until he embraces the gos- pel : nor then, in point of justice ; but merely on the ground of God's gracious promise.
If it should still be said, as some are ready to say, supposing the atonement of Christ be only sufficient to render the salvation of all men consistent with justice, may we not conclude from the goodness of God, that all will actually be saved ?
To this it may be answered ; not unless we are wise enough certainly to know that the best purpos- es, upon the whole, would thus be answered. There is no more reason to conclude this, than there was before the fall of men or angels, to have concluded that no sin or misery would ever have been permit- ted, by a Being of infinite goodness and power.
68 Dhine justice. [Ser. IV.
There was no more necessity, in point of justice, that any creature should have been suffered to fall, than there is now, that some of mankind should be left to perish in their sins. God does not do what- ever he could, Avithout any violation of justice ; but only what he judges to be wisest and best. If, there- fore, it seemeth ^ood in his sight, he will leave many of tlie human race to be forever sinful and miserable, not\\ ithstanding the universal sufficiency of the atone- ment of Christ. " Who hath known the mind of the Lord ? or a\ ho hath been his counsellor ?" Shall a M^orm of the dust arroerate' this knowleds-e ! and assume this office .■* " What if God, willing to shew his viTath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction ; and that he might make knoAvn the riches of his glon,' on the vessels of mercy, which he had afore prepared unto gloiy ?" Shall vain man, born like the Avild asses colt, say unto him, Why doest thou thus ! It vrould certainly be wiser, more benevolent, and more glorious, to make all vessels of mercy !
The death of Christ was designed to give such a striking example of the justice of God, that, while mercy should be exercised in this Ma)% men might stand in awe, and not sin. Our Saviour, when going to be crucified, said to the women that followed him weeping, " Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. — For if tiiey do these things in a green tree, \\ hat shall be done in the dry ?" Shall we then be so wise as to draw from it the conti-ai"y conclusion ; tliat, since the green tree hath been so terribly burnt, no dr}^ tree h3s ?iny thing to feai' ! That since tlie just one, when voluntariiy standing in the place of sinners, ^^■as not sparedj the unjust may be unjust still, with perfect fiafety !
Ser. IV.] Dmne Justice. 6^
3. There is no reason to think that God will nev- er be strict to punish iniquity, because of his present forbeai'ance ; nor because of his declared readiness to forgive.
The Lord is long-suffering to us-ward, it is true ; and hence sinners may be apt to flatter themselves ^vith hopes of final impunity, though they continue impenitent. " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." But to be emboldened to sin, by God's keeping si- lence, is as hazardous, as it is abusive and ungrate- ful. Rom. ii. 4, 5, 6, " Despisest thou the riches of his goodness, and forbearance, and long-suffering ; not knowing that the goodness of God leadeth thee to repentance : But after thy hardness and impeni- tent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God ; who will render to every man according to his deeds."
As to God's declared readiness to forgive ; this is only on certain conditions. " Repent, and turn yourselves from all your transgressions ; so iniquit)^ shall not be your ruin. Believe on the Lord Jesus Christ, and thou shalt be saved." But without re- pentance, and faith in Christ, it is as expressly declar- ed, there is no remission of sins. See Psal. Ixviii. 21, " God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses." Heb. ii. 2, 3, ■' For if the word spok- en by angels was steadfast, and every transgression and disobedience received a just recompence of re- ward ; how shall M^e escape, if we neglect so great salvation ?" And chap. x. 26, 27, '^ For if wc sin wilfully after we hai-e received the knowledge of the truth, there remaincth no more sacrifice for sins ; but a certaing fearful looking for of judgment and fiery indignation, which shall devour the adversa- ries."
76 Dhine Justice. [Ser. IV.
By way of inference and improvement ;
1. From the preceding observations on this sub- ject, it appears, that vindictive justice is an amiable divine attribute. A God unjust would be a God unkind. It is common to call some of the divine perfections amiable, and others awful : as if those alone deserved our love, while these demanded only our fear. But rightly understood, they are all amia- ble ; they are all awful : amiable to saints, and aw- ful to sinners. On the cross of Clirist they were all harmoniously displayed, in their highest glory. " Mercy and truth there met together ; righteous- ness and peace kissed each other." Indeed, mercy, truth, and justice, in the Supreme Governor of the Avorld, it is evident, aie equally essential parts of universal benevolence.
2. Hence we may learn how to account for it, that punishing justice is an attribute of God which man- kind do not naturally love, and are very loath to be- lieve. It must be owing to their o^vn unrighteous- ness.
But all men profess to wish for just earthly rulers : and such a character as that of Job in the days of his po^ver, who delivered the poor that cried, the fath- erless, and him that had none to help him : wha put on righteousness, and it clothed him ; whose judg- ment was a robe and a diadem : \'\ ho seaixhed out the cause which he knew not ; and broke the jaws of the VN^cked, and plucked the spoil out of his teeth — Such a character, when found in remote history, is universally admired. How then does it come to pass, that so many would fain believe the Supreme Ruler over all to be of a quite opposite chai'acter ?
This inconsistency, I think, is thus to be account- ed for. Every man's conscience is on the side of justice ; but every man is not upright in heart. Hence though a just judge, when fiU' enough off, Aviil
Ser. IV.] Divhie jfustice. 71
be admired by all ; yet, when too near, and consider- ed as one with whom we have to do, many want to have him a greater friend to liberty. All wish to have strict justice done, in pmiishing their enemies, and the enemies of those for whom they have a partic- ular friendship : but one that will punish them, or their friends, whenever they do amiss, is a character which the most cannot bear. Hence, though a God partially righteous, like themselves, would be very agreeable, yet not one altogether just. " He that is upright in the way," Solomon says, " is abomination to the wicked." And if this be a true proverb, we need not wonder that a fallen wicked world would not have the Judge of all the earth always do right.
3. From the things which have been said, it may be seen, why the christian religion does not allow of per- sonal revenge, or of recompensing evil for evil.
It is not because making men suffer for their crimes is a thing wrong in itself ; provided it be done by proper authority, in due proportion, and for necessary good purposes.
But it is because bearing a grudge, or harboring malicious revenge, is never right. This is incon- sistent with being the followers of Christ, who pray- ed for his murderers on his cross ; and inconsistent with being the children of God, who is good unto all. It is because men are neither competent nor impar- tial judges, of the recompence due for supposed inju- ries done them. We know not the hearts of men ; nor their words and actions, very often, except by uncertain information : and in our ov/n case, whtn injured or affronted, we are exceedingly liable to misjudge, through selfishness and passion. Were ev- ery man to avenge himself for wrongs received, ac- cording to his ovvn ideas and feelings, very wild work would be made in the execution of distributive jus- tice. Lastly, we are forbidden this, because there is no occasion for avenging ourselves with our own
72 Dhine justice. [Ser. IV*
hands. Recourse may commonly be had to earthly tribunals, which arc more impartial : and if evil doers escape punishment from men, except they repent, there is no way for them to escape the righteous judg- ment of God. Sooner or later, all who commit in- iquity, will be made to know that it is an evil and bitter thing. Instead therefore of wishing to do men any evil, ^vhatever they may have done to us ; Ave ought rather to pray for them, that by experien- cing only the necessary bitterness of repentance, they may escape the more terrible pains of eternal pun- ishment.
4. We should make it our chief cai'e and concern ^ Avhile we judge and condemn others, that we our- selves do not fall under the righteous judgment of God. Let all be warned to flee from the wrath to come ; and not to flatter themselves that they shall have peace, though they walk in the way of tlieir hearts, and in the sight of their eyes. If the Bible be true, all such hopes are certainly vain. " For," it is written, " the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gib- eon, that he may do his Avork, his strange Avork ; and bring to pass his act, his strange act. Now, there- fore, be ye not mockers, lest your bands be made strong." Let sinners be exhorted, as the only way of safet}% to flee for refuge, and lay hold upon the hope set before us in the gospel. To repent, in this only space of repentance, and pray to God for piu'doning mercy, through the blood of Jesus Christ his Son, which cleanseth from all sin. " Seek ye the Lord, while he maj^ be found ; call ye upon him v.hilehe is near."
SERMON V.
t)N THE IMMUTABILITY OF GOD*
JOB XXIII. 13.
But he is in one mitid, and ivho can turn him ? and what his soul desireth, even that he doeth*
XN this chapter, Job expresses his grief and vexation of spirit, in a very moving and pathetic man- ner. See ver. 2, '^ Even to-day is my complaint bitter : my stroke is heavier than my groaning." And if we duly consider all the circumstances of his imhappy situation at this time, we shall not w^onder that he was ready to sink in despondency, or tliat the patientest man should be brought at last thus bitterly to complain. For, under his complicated strokes of adversity, from the immediate hand of God, or from the permitted malignant agency of the grand adversar}^ — under the sudden loss of all his substance, and of all his children, and the most distressing bodily pains, from the crown of his head to the soles of his feet ; he not only had no one on earth to console him, but not one, it seems, but what was against him, and ready to add to his affliction. His wife appeared rather to upbraid and insult him ; saying, " Dost thou still retain thine integrity ? curse God, and die. " His tliree greatest and best friends, who came
K
74 The Immut ability of God. [Ser. V.
from afar on this melancholy occasion, on puqoose to condole with him ; though wise and good men, yet from a common mistake concerning the ways of Providence, they pro^'ed, as he calls them, misera- ble comforters. Supposing that men were always dealt ^vith in this \\ orld, very much according to their moral chai-acters, they concluded that Job must have been an extremely wicked man, notwithstanding his former reputation for piety and virtue, or lie would not have been visited with such singular divine judg- ments. And hence they exerted all their powers of ai'gumentation and rhetoric, to bring him to a confes- sion of gross hypocrisy.
Now, in such a state of complicated ti'oubles, when iill other sources of consolation were shut up, hovv' natural and necessary is it for a good man to refer his cause to God, and seek help and support from him ? But even this last resource of a suffering saint, seems now to have been denied to Job : for he savs, ^"er. 3 and 4, " Oh, that I knew where I might find him I that I might come even to his seat ! I would order my cause before him, and fill m}'^ mouth ',\'ith argu- ments." And \'er. 8, 9, " Behold, I go forward, but he is not there ; and back\^'ard, but I cannot per- ceive him : on the left hand, where he doth work, but I cannot behold him : he hideth himself on the right hand, that I cannot see him." Job wanted to reason with God, one would suppose from these complaints, not being able to comprehend the goodness, or per- haps the righteousness, of these his present strange dispensations.
In this \iew of the foregoing vv ords, our text may be considered as Job's recollection of himself, and calling to mind the folly of expostulating widi the Most High, respecting what he had done, or of thinking to alter his purjaoses in regard to v\hat he was about to do. " But he is in one mind, and Mho can turn him ? and ^\ hat his soul desireth, even that he doeth."
Ser. v.] The Immutability of God. 75
The meaning of the words is plain and easy to be understood : namely, that God is unalterable in his determinations. That he never changes his counsels ; and that no one can move him to alter his mind in any instance. That what he once designs, he always does, let what arguments or entreaties Will be used, to persuade him to the contrary.
And as the meaning of Job is very obvious, so the sentiment he here expresses is very evidently true. For,
1. Such unchangeableness is often ascribed to God, and claimed by him, in the holy scriptures. See Psal. xxxiii. 11, " The counsel of the Lord standeth for ever ; the thoughts of his heart to all gen- erations." Isa. xlvi. 9, 10, "I am God, and there is none else ; I am God, and there is none like me ; declaring the end from the beginning, and from an- cient times the things that ai-e not yet done ; saying, My counsel shall stand, and I will do all my pleas- ure." Mai. iii. 6, " I am the Lord, I change not; therefore ye sons of Jacob are not consumed." And James i. 17, " Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shad- ow of turning.
2. Such immutability in God, may certainly be concluded from his other perfections — his infinite power, kno\v'ledge, and goodness.
To be fickle and given to change, is ever consid- ered as an imperfection in a man ; surely then no- thing like this ought to be supposed in the all -perfect God. The wisest and most steady men do indeed often alter their minds ; and it is often wise and ne- cessary for them to do so. They cannot always fore- see how things will turn out, or what incidents may happen. Objections to their plans, unthought of at
76 The Immutability of God. [Ser. V.
first, frequently arise in the prosecution of them, or occur to their thoughts on more mature consideration. Men are sometimes obhgecl to desist from their de- signs because of the opposition they meet v/ith from some, or the failure of others on ^hom they depend- ed for help. They are sometimes induced to alter their purposes by convincing arguments suggested to them ; and sometimes, when not convinced it is best, are overcome by the earnest entreaty of friends, whom they cannot bear to disoblige. But to a Being who is infinite in power and knowledge, and in every moral perfection, no such causes of al- teration are possible. " Known unto God are all his works," and every tliought relative to them, " from the beginning of the A^orld." No new consideration can occur, or be suggested to him, as a reason for changing his mind ; nor will he ever be over-persuad- ed to alter any purpose of his heart without reason ; and none can stay his hand.
Thus- indisputably evident is it, both from particu- lar texts of scripture, and from the other revealed attributes of God, that he is in one mind, and none can turn him. Nevertheless, there are objections against this doctrine, or apparent diificulties relating to it, which deserve some attention.
1. Several texts will readily occur, which appear to assert the contraiy. We are told, Gen. vi. 6, "It repented the Lord that he had made man on the earth, and it grieved him at his heart." It is said concern- ing his people, Psal. cvi. 44, 45, " He regarded their affliction, vv^hen he heard their cry : and he remem- bered for them his covenant, and repented, according to die multitude of his mercies." And in Jer. xviii. 7, 8, God says, " At what instant I shall speak con- cerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it : If that na- tion against w horn I have pronounced, turn from their
Ser. v.] The Immutability of God. 77
evil, I will repent of the evil that I thought to do unto them."
These texts, and some others, seem to imply, that God is not always in one mind ; but is turned from his purposes, or made to regret having execu- ted them, sometimes by the wickedness, and some- times by the repentance and prayers of his creatures. But it is very certain that all such texts are to be understood only as figurative representations, accom- modated to our thoughts and ways ; or as speaking after the manner of men. We also read of the arm of the Lord, and of his hand and eyes ; yet no one, unless grossly ignorant, will suppose that God, who is a spirit, has actually such bodily organs as these. The eyes of the Lord are his understanding; his hand or arm, denotes his power : And, in like manner,' he is said to repent, when he alters his treat- ment of creatures from what it had been, or seemed about to be. When he destroys what he had crea- ted, or spares those whom he had threatened to de- stroy. In these cases, however, the alteration is in them, and not at all in him : and all these variations in his ways, he foresaw, and fully determined, from all eternity. But,
2. Some may reject this doctrine, and others mis- improve it, as though the inevitable consequence of it were, that all supplications and intercessions to God, can avail nothing. If he will do just as he sees fit after all, and just as he had eternally fore-or- dained— if he be so in one mind that nothing can turn him, it may be said, Why should we call upon him ? " and what profit should we have if w^ pray unto him ?"
To this it may be answered,
1. That whatever difficulty there may be in re- conciling the eflnicacy of prayer, ^^'ith the immutabil-
78 The Immutability of God, [Ser. V.
ity of God, yet botli must be believed, if we believe tlie scriptures : and we must impute the seeming inconsistency between them, to their being matters too high for our comprehension. That with God there is no shado\v of turning, we are expressly as- sured in liis word, and must necessarily conclude from his other perfections. But we are also abun- dantly taught that he heareth prayer, and is a reward- er of them that diligently seek him. It is WTitten, *' He will regard the pra3^er of the destitute, and not despise their prayer." It is written, " I said not unto the seed of Jacob, Seek ye me in vain." It is written, " The effectual fervent prayer of a right- eous man availeth much." And our great Teacher hath told us ; " Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be open- ed unto you."
There ai^e also many examples of the wonderful efficacy of prayer, recorded in the holy scriptures, for our encouragement to this duty. We have the instance of Jacob's wrestling in prayer until the breaking of the day ; to \vhom it was said, " Thy name shall be called Israel ; for as a prince hast thou power ^\'ith God, and hast prevailed." We ha^^e repeated instances of the prevalence of the fer- vent intercession of Moses, for averting the threat- ened ^ engeance of God, and die utter destruction of his people in the ^^ilderness. We have the instance of the Ninevites : when Jonah, by express divine command, had made a solemn public proclamation ; " Yet forty days, and Ninevah shall be overthrown:" Nevertheless, on their fasting, and crying mightily unto God, we are told, " God repented of the evil that he had said he ^vouId do unto them ; and he did it not."
From these declarations and examples, it is cer- tain, if the Bible be true, that prayer is not a vain thing ; however hard it may be to conceive how it can be of any avail, if God changeth not, and is not to be turned.
Ser. v.] The Immutability of God. 79
2. It may be observed, that there is no more dif- ficulty in this, than there is in reconcihng God's decrees, or even his fore-knowledge, of whatsoever comes to pass, with its being of the least avail to use any means for the preservation of our lives, for the recovery of bodily health, or for procuring our daily bread. But,
3. In every case, the true solution is, that God hath decreed the means, as well as the end : or that, though he hath determined whatever he will do, and never alters his mind, yet he hath determined to do things in a certain way, and in no other. Some things indeed, God determined from eternity, to bring to pass without means ; and these he thus brings to pass. But concerning those events which he determined to effect by the use of means, it is not true that they would come to pass at all, if the appointed means were not used. What God hath thus joined together, cannot be put asunder. To suppose that things which he designed to do by certain means, he afterwards should accomplish without the use of those means, is to suppose him mutable. It is to suppose an alteration in the Di- vine Mind. If God be unchangeable, he will do every thing in the very way he hath purposed, and in no other way.
Respecting prayer, in particular, the subject no^v under consideration ; some mercies, God, from eter- nity, determined to bestow without being sought unto for them : for instance, giving men capacities and a disposition to seek and serve him. In regard to these, he is found of them that sought him not ; aiid hath mercy on whom he will have mere}-. But there are other blessings, which though he hath deter- mined to grant, yet he hath as absolute!}^ determined to be sought unto for them first ; and to bestow them only in answer to prayer. This is the case \\ itli respect to the pardon of transgressors, and giving
80 The Immutahility of God. [Ser. V.
them a covenant title to eternal life. And this is the case respecting many temporal deli\erances and salvations. When God hath determined to deliver a sinful people from threatened judgments, he will deliver them ; but he Avill ^et, for all this, be inquir- ed of to do it for them. He ^\ill first cause them to repent, and accept the punishment of their iniqui- ties. He "v^'ill take aw ay the stony heart out of their flesh, and give them a heart of flesh — a feeling, sen- sible heart ; a heart to mourn for their sins with godly sorrow, and to seek unto him, in a humble, penitent manner. And in this way only, ^vill he restore them to his favor, plant them, and cause them to flourish. But when he hath determined to de- stroy a guilty nation, though Noah, Daniel and Job were in it, and interceded night and day for it, their intercessions could be of no avail. Some favors God will confer upon persons at the request of others merely ; other things he will not bestow on any until they seek to him themselves. Some blessings may always be obtained, if we ask aright for them ; as pardoning merc}^ justifying grace, and progressive sanctification : in other cases God will sometimes grant the particular requests of his children ; and sometimes will refuse them in mercy. But all these diversities of operation, and the real efficacy of the prayer of faith, are fully reconcilable with the eternal unchangeableness of His purpose, who worketh all thinsrs after the counsel of his oavii Vv ill.
o
I shall now^ conclude with a few reflections, ai'is- , ing from what has been said upon this subject.
]. We may hence see that the immutability of God is a glorious attribute. That His being so in one mind that none can turn him, instead of afibrd- ing any cause of complaint or uneasiness, is matter of the highest joy and rejoicing. We have seen that this is necessarily the consequence of his infin-
Ser. v.] The Immutability of God. 81
ite wisdom, power and goodness ; and diat it is not inconsistent with his hearing prayer, or being easy to be entreated : and it is evidently necessary to be believed, as the ground of trust and confidence in him. Could he be persuaded to alter his eternal plan, or any part of it, by our arguments or entrea- ties, not his \visdom and power, but the weakness and-folly of partial, ignorant creat»ires, Avould gov- ern the world. In one whose understanding can ne^er err, and Avho is always disposed to do what is best, immoveable fixedness in his own opinion and intention, is certainly to be rejoiced in and adored. Hence Moses saj^s, " Because I will publish the name of the Lord, ascribe ye greatness to our God : He is the Rock, his work is perfect — just and right is he." David also says, " Who is a God, save the Lord ? or who is a rock save our God.*'* And again, *' Of old hast thou laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure ; yea, all of them shall wax old like a garment ; as a vesture shalt thou change them, and they shall be changed, but tliou art the same.'^''
2. We may learn from this subject, the unreason- ableness and danger of that power for v»^hich some contend, as essential to the freedom of a moral agent : — a power to will and act this way or that, in all cases ; contrary to one's own disposition, as well as according to it. The Almighty himself has not this power : if he had, what Rock — what immovea- ble basis — what firm foundation \vould there be in the universe, on which the mind of a 8:ood man could be stayed, and kept in perfect peace ! The want of such a power as this, is implied in that immutubiiity of the Supreme Being, which is essential to be be- lieved, as the PTOund of all trust aiid confidence in him. Were it possible for God to lie, or to act unwiselv, unjustly, or unmerciruU;' ; or were it
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82 The Immutability of God. [Ser. V.
possible for him to change his own nature ; or to ■will and do, in all cases, contrary to his o^^ n mind, he could not be relied upon, any more than the chang- ing wind, or the fluctuating ocean. And must man have more power than God Almighty, or else he cannot be a free agent ! Nothing can be m.ore palpa- bly absurd, than to think it a desirable power, and a great privilege, to be able to will and act without all motive or reason, and contrary to one's omii inclina- tion.
3. What has been said may be of service for the correction of some errors, \^ hich are probably com- mon, respecting the design and usefulness of prayer. The end of our being required to offer up supplica- tions and intercessions to God, cannot be to inform him of our wants, or to move his pity, or to make any alteration in his purposes. We are not to con- ceive of Him, as being altogether like ourselves, or our fellow-men. In petitioning to earthly rulers for justice, or to the rich for mercy, and filling our mouth with iU'guments, ■vve may hope to couAdnce them of the equitableness of our cause, or to make them ac- quainted with our necessities, or to move their com- passion : but none of these eflfects can reasonably be expected, from the most melting entreaties, or the most clear and ample representations, to the omnis- cient, immutable Jehovah — the God of all grace. *' He knoAvs what tilings we have need of before we ask him ; his mercy is self-moved, and he is ever in one mind."
But, though informing, moving, or turning Hifji, ought not to be thought of as the end of prayer to God ; yet there arc purposes to be answered by it, "which render it our reasonable service. It is design- cd'to alter us ; to make us more sensible of our de- pendance and so prepare us for mercies ; and also to give glory to the Father of lights, as the giver of ever\' good and perfect gift. This last end, at least,
Ser. v.] TJoe Immutability of God. 83
may be subserved by intercessions for others, as well as by supplications for ourselves. And for all these reasons, prayer is not a vain thing : it is our life ; and by this shall we escape eternal death. " For,'* says the apostle, " the same Lord over all is rich un- to all that call upon him : for whosoever shall call upon the name of the Lord shall be saved."
4. From this subject it maybe seen, that it is our highest wisdom, as well as most indispensible duty, in our wills, desires and prayers, to be resigned to the unalterable will, and the unerring counsel of the only wise God. He certainly knows, and we know not, what is best. His designs are always right, and universally good : our wishes are often partial, self- ish, and wrong. Had we our requests in all cases, leanness might be sent into our souls ; it might be ruinous to ourselves, as well as hurtful to the uni- verse. Unreserved submission, certainly becomes all creatures, to infinite wisdom. We should pray for what appears desirable to us, provided only it seem good in the sight of God. Indeed, in regard to things expressly revealed to be the Divine will, there is no room for such a proviso or submission. In our desires and prayers for saving grace — for per- sonal holiness, and heavenly happiness, we need not express a willingness to be denied, if it be the will of God ; because we know it is not. We know that they who hunger and thirst after righteousness, shall be filled : and that to the poor in spirit, it is the Fa- ther's good pleasure to give the kingdom of heaven. When, therefore, we have this spirit, and sincerely desire these blessings, we may ask for them without reserve.
But in regard to temporal comforts, or being saved from temporal evils — in regard to all things about which the purpose of God is not revealed, submis- sion to his unknown will ever become us. This \i what reason dictates ; and this is what scripture
84 The Immiitability of God. [Ser. V.
constantly inculcates. Many are the precepts enjoin- ing this, and many the examples by which it is en- forced. Not to multiply texts, on a point so abund- antly taught, and so self-evident, I Avill only observe, tliat our Saviour directed his disciples, before they petitioned for daily bread, to pray that the will of God might be done. And that, >\ lien he himself ■was in the bitterest agony, and prayed most earnestly for relief, yet he was all resignation. " Father," says he, " if thou be willing, remove this cup from me; nevertheless, not as I will, but as thou wilt." Let us bear in remembrance this spirit of our suf- fering Sa\-iour ; and may the same mind be in us, which was in Him. Am ex.
SERMON VL
ON THE ALL-GOVERNING PROVIDENCE OF COD.
ISAIAH XLV. r.
I form the light , and create dai'kness ; I make peace, and create evil, I the Lord do all these thingfs.
Wi
E ai'e apt tO be forgetful of our entire dependance upon God, and not to have a proper sense of the operation of his hand, either in the good things v\'e enjoy, or in the evils we suffer. In the day of prosperity Vve rejoice ; but are not often duly thank- ful to the great Author of all our blessings. In the day of adversity ^ve are grieved ; but seldom consid- er, as ^\'e ought, that the calamities which have befal- len us are frowns of heaven. The best, need frequently to be reminded of these things ; though tliey knov/ tliem, and are well established in the truth of them.
But I have something further in view at present, than merely stirring up your minds by way of re- membrance. It is difficult to know what ought to be believed concerning the divine ag-ency, in many things that are done and suffered under the sun. There may be danger of emng on either hand : of ascribing to the holy Governor of the uni\'erse Avhat ^\■ould be a^ dishonorable imputation ; as well as of
86 God^s wiiversal Promdeiict. [Ser. VI.
not giving him the glory which is indeed due to his name, as the Creator and Lord of all.
" Whence comes cuil /'" is a question which has exceedingly puzzled wise men, in former ages of the world. That a being of perfect holiness, should be the author of sin ; or that a being of infinite goodness should be the original introducer of mise- ry, seems absurd to suppose. And yet, that imy thing should come into existence, a\ ithout an un- created first cause, appeal's equally impossible.
From this dilemma, some of the ancient philoso- phers, who had only the light of nature, Mere led to believe that tliere must be two eternal beings, of equal power, and of directly opposite dispositions : One the author of all good ; the other the author of all evil. Had they attended more fully to the matter, they might have seen, one would think, that the hy- pothesis of two necessarily existent, uncontrolable, contending beings, was as great an absurdity as any which it could be invented to avoid.
But, ^vhatever might have been discovered by mere human reason, this, certainly, is a supposition which revelation utterly rejects. The God of the Bible is One, who alone inhablteth eternity. The blessed and only Potentate — v.hose hand none can stay — whose counsel shall stand — who doeth, in heaven and earth, and in all deep places, A\hatsoever He pleas- eth. This glory is often given him by inspired holy men ; and this he claims to himself in many places of scripture, and very emphaticall}^ in the words chosen for our present subject.
These words are part of a prophecy concerning the great conqueror of the Ass}Tian empire, and deliverer of Israel out of captivity in Babylon ; ad- di"essed to him by name, two hundred years before he was bom. See ver. 1, of this chapter : " Thus saith the Lord to his anointed, to Cyrus, \\ hose right hand I have hoklen, to subdue nations before him." And from ver. 4th to the text. " For Jacob mv
Ser. VLJ God^s unhersal Proniidence^ 87
servant's sake, and Israel mine elect, I have even called thee by thy name : I have sumamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God besides me : I girded thee, though thou hast not known me ; that they may know from the rising of the sun, and from the west, that there is none besides me : I am the Lord, and there is none else. I form the light ■,^'' &c.
For the illustration of this text, I shall endeavor to show.
I. What the things are in their proper extent, of Avhich God here claims to be, in some sense, the au- thor, or cause. And,
n. How it is to be understood, that He forms, cre- ates, makes, and does, all these things.
By light and darkness, peace and evil, must be here meant, I conceive, whatsoever comes to pass.
The word light, literally taken, signifies that medi- um by which material objects are seen with our bodi- ly eyes : and darkness, in the literal sense, is the want of this light. But, as light is sweet, and it is a pleasant thing, for the eyes to behold tlie sun ; and as darkness is uncomfortable, and many ways disad- vantageous to us ; so, these terms are frequently made use of to express joy and sorrow, happiness and misery, of any kind. See Psal. xcvii. 11, ** Light is sown for the righteous, and gladness for the up- right in heart." Psal. cxii. 4, " Unto the upright, there ariseth light in the darkness." And Lam. iii. 1,2, "I am the man that hath seen aflliction b}^ tlie rod of his wrath : He hath led me and brought me into darkness, but not into Hght." Nothing is more common than this metaphorical use of the m ords light and darkness ; meaning by them comfort and trou- ble, prosperity and adversity.
88 God^s universal Promdcnce. .[Sei\ VL
By these expressions are likewise frequently meant, moral good and evil ; holiness and sin. So die first is used in Matt. v. 16, " Let your light so shine before men, that they may see your good works." And the last, Eph. v. 11, " Have no fellowship with the unfruitful works of dai-kness." And both together, in 1 John i. 5, 6, " God is light, and in him is no darkness at all. If we say that we liave fellowship with him, and walk in darkness, we lie, and do not the truth. "
It appears, then, that whatever is either calamitous or sinful, is expressed in scripture by darkness ; and that all kinds of good, are signified by the Vv^ord light. . Peace, is also an expression of \'ery extensive im- port. Taken in every view of it, external and inter- nal, it comprehends almost every thing that is desira- ble. Our Saviour expresses the whole legacy he willed to his disciples, by this one word. " Peace I leave widi you ; my peace I give unto you." And evil, you are sensible, is one of the most common ^vords, for both sin and misery.
Nor is there anv thina* in our text, or in the con- text, to limit the meaning of these very universal terms. On the contrary, the words light and dark- ness, peace and evil, ai-e plainly here used in their most unrestrained signification. It is the evident design of this whole passage to set forth, in tlie most forcible manner, that all the circumstances and actions of men, are subject to the providential order- ing and direction of God.
Nor is this the only passage where such a doctrine is taught. It is said, Prov. xvi. 33, " The lot is cast into the lap, but the whole disposing thereof is of the Lord. Rom. xi. 34, " For of him, and throuarh iiim, and to him, are all things." And Eph. i. 11 — *' Being predestinated according to tire purpose of Iiim who wcrketh all things after the counsel of his own will."
Ser. VI.] God^s unhersai Froi}2de?ice. W
That God is the author of all good j will not be dis- puted by any, except an atheist : and that all evils also, ai"e of his ordering, or are some v/ay sent by him, we are plainly taught. It is asked, Amos iii. 6, " Shall there be evil in a city, and the Lord hath not done it ?" There are all sorts of evils in cities, moral as M^ll as natural ; and yet this question implies a strong: assertion, that there can be no kind of evil in any city, but ^vhat is ordered of God. Or, should it be supposed that natural evil only is there meant ; yet it is obvious to observe, that natural and moral evils are inseparably blended and connected, in many, if not all cases. A great part of the calamities in cities, and in all other places, are immediately occa- sioned by the iniquities committed in them : and undoubtedly it holds true, vvithout any exception, that unholincss is the cause of all unhappiness. It is impossible, therefore, that God should bring upon us all the evils of suffering, in the m.ar.ner they are brought upon us, without his providentially ordering the evils of sin.
Nor, indeed, can it be believed that God is the author of all good, unless we suppose him the de- signing cause of moral evil : for great good is occa- sioned by moral evil, in a multitude of instances, x^nd it is observable that wicked agents, and the worst of actions, are often spoken of in scripture, as the instruments and means made use of in Provi- dence, for accomplishing the most important and benevolent designs. Thus when Joseph's brethren, moved with envy, had sold him to be carried as a slave into Eg}'pt, he tells them, " Ye meant it for evil, but God meant it for good." And God calls Nebuchadnezzar the rod of his anger ; and says, " I will send him against an hypocritical r.ation, and against the people of my wrath will I give him a charge, for 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, neither doth his heart
M
90 God^s imiversa/ Providence. [Ser. VL
think so." Another instance, and the most astonish- ing one, of God's designing evil actions for good ends, we have in the crucifixion of our Saviour. Peter says to the Jews, " Him, being delivered by the determinate counsel and fore-knowledge of God, ye hav^ taken, and with wicked hands ha-se cruci- fied and slain."
Thus it is evident, that by light and darkness, peace and evil, we are to understand, every thing that takes place, in the natural and moral \\ orld : and that this text, thus understood, asserts no more than the common doctrine of scripture.
Respecting the manner in which the divine agen- cy is concerned, in all actions and events, there may be danger, nevertheless, of entertaining erroneous ideas. It was proposed, therefore, to inquire,
II. How^ we ai-e to understand, that God forms, creates^ makes, and does, all these things.
Certainly, it is not to be understood, in a literal or strict sense, that He does, all that is done. " Far be it from God," says Elihu, " that he should do wick- edness : and from the Almighty, that he should com- mit iniquity." Doing wickedness, and committing iniquity, aie synonymous phrases : but to impute to tlie Most High, any thing like what is commonly meant by either of these pliiases, is evident blasphe- my.
Nor are m e to imagine, certainly, that God makes his creatures do, \Ahatever is done by them, in any such manner as is inconsistent with their own prop- er agency. Rational creatures certainly act ; and act as freely, as if there were no being above them to direct their steps, or to govern their actions. When God works in men, to will and to do that Avhich is good ; they, nevertheless \\ ill and do it themselves ; and are really praiseworthy. And he does not, sure- ly, so influence any to evil, as to render them unac- tive, involuntary, or undeserving of blame.
Ser. VI.] God^s imhersal Providence. 91
Nor do I believe it is meant in our text, or is true, literally and strictly speaking, that God creates ^ what- soever comes to pass : particularly darkness, and moral evil.
But this must not be taken for gianted, nor hastily passed over : because, however indisputable, it is disputed. There are some among us, and some who are deservedly in reputation for wisdom, and general soundness in the faith ; who appear to be of opinion, that God is the direct Author — the immediate Cause — the proper Creator, of all evil, as well as of all good — of all sin, as well as holiness, in heart and life — in thought, word, and deed.
This opinion, however, notwithstanding my high esteem and particular friendship for some of the hold- ers of it, I am not yet ready to adopt, for several reasons.
1. To suppose that the actions of men, whether virtuous or vicious, are created-, seems to confound all distinction between creation and Providence ; or rather, wholly to exclude the latter.
The work of creation, we used to think, was God's making creatures and things, at first ; or giv- ing the beginning of existence to matter and minds, V, ith their various properties, instincts and organiza- tions. And that God's works of Providence, were his preserving things already made, and governing all their operations. But according to this new philo- sophy, creation is all ; Providence is nothing. For A\hat preserving and governing of creatures or actions can there be, when every creature and every action, is every moment created anew ? An action, a thought, or volition, whether good or evil, is a nev/ and strange kind of creature, or created thing. But, in a theolo- gical view, the question before us is of chief import- ance, as it respects moral evil. I add, therefore ;
2. It appears to me, that to suppose God the Cre- ator of sin, whether in principle or action, is haidly
93 God''s tinhersal Proi}idenc€. [Ser. VL
reconcilabia with his perfect hohncss. ** Doth a fountain send forth, at the same place, s\veet waters and bitter?" Can darkness proceed from Him, as its proper source, in whom there is no darkness at all I
It is true, God has created many things which arc of a fi?i^;r;2; nature from himself ; as the bodies of men and beasts, and all parts of the world of matter : but nothing, I conceive, directly opposite to his own nature ; as is sin. The sun is the immediate cause cf the growth of vegetables; though these are es^wu- tially different from the sun itself : but it is not thus the cause of ice and darkness ; which are no more of a contrary nature to it, tiian sin is to tlie nature of God.^^
* There is a vast diiTerence between the sun's bein^j the cause of the lisrhtsomeness and ^rarmth of the atmosphere, and of the brightness of gold and diarnonds, by its presence and positive influence ; and its being the occasion of darkness and frost in the night, by its motion v.hereby it descends below the horizon. The motion of the sun is the occasion of the latter kind of events ; but not the proper cause, efficient, or producer of them. — No more is any a6\icn of the divine Being, the cause of the evil of men's wills. If the sun Avere the proper roz/sf of cold and darkness, it would be the fountain of these things, as it is the fountain of light and heat : and then something might be argued from the nature of cold and darkness, to a likeness of nature in the sun ; and it might be justly ivifered that the sun itself is dark and cold : but from its being the cause of these, no otherwise than by its absence, no such thing can be infcred, J)ut the contrary, it may justly be argued that the sun is a bright and hot body, if cold and darkness are found to be the consequence of its withdrawmtnt ; and llie more constantly and necessarily these effe(5\s are connected with and confined to its absence, the more strongly does it argue the sun to be the fountain of light and heat. So, in as much as sin is not the fruit of any positive influence of the Most High, but en the contrarvi arises from the withdrawment of his acllon and energy, and under certain circumstances, necessarily fallows on the want of his influence, this is no argument that he is sin- ful, or his operation evil ; but on the contrary, that he and his agency are altogether holy, and that he is the fountain of ali holiness. It would be strange arguing indeed, because men never commit sin, but only -when Cod leaves them to tljcm-
Ser. VI. 3 God^s iinhcrsal Proiiidence. 93
I am sensible it has been said, there is no more inconsistency with the holiness of God, in supposing him the efficient, immediate cause of sin, for necessa- ry good purposes ; than in supposing he only per- mits it, for wise ends, and so orders things that he kno'Sv's it will be committed.
But these two ways of accounting for the exist- ence of moral evil, appear to me materially different. There are supposable cases in which it would be right for a man^ not to hinder another from sinning, Vvhen he could hinder him ; and also to place him in circumstances of temptation, expecting that he would sin. For instance, a parent may leave money in the v.ay of a child suspected of being given to theft ; and may conceal himself and let the child steal it ; with a view to correct him, in order to reclaim him, or as a warning to his other children. All this might be perfectly right in the parent ; hoAvever certainly he might knov/, that the child would be guilty of the expected crime. But I question whether any case can be supposed in which it would not be wrong, directly to influence another to tlo evil, that good might come. Exciting one to sin by power or per- suasion ; and placing one in circumstances of trial, wherein he Vvould be tempted to sin, without re- stmining him from it, are surely different things, aUhough the certainty of his sinning may be the . same.
•
3. I daie not think that God creates sin, and all kinds of evil, because this seems plainly contrary to the general current of the holy scriptures.
selves ; and necessarily sin when he does so, that therefore their sin is not from themselves, but from God : as strange as it would be to argue, because it is always dark when the sun is gone, and never dark vvhen he is present, that therefore d'-irkness is from the sun, and that his disk and beams must be black." Edwards on the Will.
Page 250. Boston. Ed. 1754.
94 God''s wihcrsal Providence. [Ser. VI.
In the first chapter of Genesis, it is said, " God saw every thing tliat he had made, and, behold, it was very good." Of his making tv\o great lights, we are told ; and that he made the stars also : but no account is there given of his creating darkness. Respecting our own species, the inspired historian particularly informs us, that *' God created man in his own image : in the image of God created he him : male and female created he them." Nor do we find in that book, or in all the Bible, that he hath since ever created them otherw ise. Solomon three thousand years after the fall, having made dil- igent search among men and women, to find out their true character, and the cause of their so uni- versal depravity, says ; " Lo, this only have I found, that God made man upright ; but they have sought out many inventions." Wicked practices, and de- ceitful inventions to conceal their criminality, are ever ascribed in scripture to mankind themselves, or to other fallen creatures, and never to God, as their efficient cause.
In the Ne\v- Testament, clu'istians are said to be " created unto good Vvorks :" and wg read of " the new man, which after God, is created in righteous- ness and true holiness." But no where do ^^"e read of any one that A\'as created unto ei}il "works ; or after Satan in unrighteousness and sin. It is written, 1 Cor. xiv. 2>^^ " God is not the author of confusion, but of peace." And James i. 13 — 17, " Let no man say, \\ hen he is tempted, I am tempted of God : for God cannot be tempted with evil, neither tempteth he any man : but every man is tempted when he is led away of his own lust and enticed. — Do not err, my belov- ed brethren. Ever}^ good gift and every perfect gift is from above, and cometh dow n from the Father of lights." Can any thing be more express to teach us, that a distinction ous:ht carefully to be made be- tv/een the origin of good arid evil ; and that "we should not conceive them both alike to come from God I
Ser. VI.] God^s tinhersal Promdence. 95
For scripture proof that God is not the efficient author of sin, I will only add, that the fruits of the Spirit, and works of the flesh, are set in contrast and spoken of as diametrical opposites : whereas, did God create sinful propensities in men, or directly in- fluence them to evil actions, the works of the flesh would be as real and immediate fruits of the divine Spirit, as the holiest exercises of the best saints.
4. I see no occasion for the supposition of God's being thus the author of all evil : nor any good ends that it can ansA\er.
Could it be seen how evils might be accounted for, without supposing them any part of the creation of God ; and how God might have an absolute do- minion over all events, without being the immediate cause of bad things ; no good man, I conclude would wish to conceive of Him as being thus the proper source of darkness and evil. And indeed, were it so, that our weak minds were unable to com- prehend how God can work all things after the coun- sel of his own will, or how natural and moral evil could ever have been, n ithout believing that God is as much, and as immediately, the cause of evil as of good ; yet it might be more modest, and more wise, to leave these among other incomprehensibles, than to have recourse to so bold an hypothesis for the solution of them. But, I apprehend, there is no need of this hypothesis in order to account for the existence of evil, or in order to an understanding be- lief of the universal o'overnment of the Most His:h.
Evils, of most if not ail kinds, are such negative things — such mere defects, in their origin at least, as do not need creation, or require a positive omnipo- tent cause. This is the case, evidently, with respect to natural darkness : it is only the want of light. This is the case, also, with respect to natural death : it is only the cessation, the loss, the want of life. And this may be the case, with respect to spiritual
95 God's universal Providence* [Ser. VL
darkness, and spiritual death. It has heretofore been tlie orthodox opinion, that all moral e^'il con- sists radicidly in privation ; or, that unholiness, at bottom, is the mere v/ant of holiness. And, net- withstanding all the floods of light, from various quar- ters, which have come into the world in this age of new disco\^eries, possibly this one old opinion may yet be true. " God made man r//?/'/^/??/. " That is, He formed him ■with a disposition impartially just and good : He created in him a principle of universal righteousness. When man fell, by eating the forbid- den fruit, this principle had not been preserved in perfect strength, and exercise. In consequence of that disobedience, tlie divine internal influence was so withdrawn, that this principle was entiiely lost. But we are not told, nor need it be supposed, that any opposite principle was then created in him. Our iirst parents had, I believe, in their original forma- tion, all the radical instincts of nature which they had after the fall ; or which any of their posterity now have. Such as a principle of self-preservation, a desire of self-promotion, and a propensity to increase and multiply ; together with all the more particular appetites and passions, subservient to these purposes. All these aj'c innocent in themselves, though not in ihemselves virtuous. But these private instincts, when left to operate alone, without the governing influence of a public spirit, or a just regard for other beings, will naturally lead to all manner of iniquity, in heart and life. To avai'ice and ambition ; to en- vy aiid malice ; to intemperance and lewdness ; to frauds and oppressions ; to wars and iightirfgs.
There is no need of supposing any other divine agency, than only to uphold in existence creatures that have lost their virtue, amidst surrounding tempt- ations, in order to account for all the evil alfections v.'hich we ever feel, and for all the external Avicked- ness that is ever committed. Nor, in order to the holiest creatures losing their virtue, need any thing
Ser. VI. J God''s universal Proiiidcnce. 97
more be supposed on God's part, than only his leav- ing them to themselves ; or not iipholdhig in them, and constantly invigorating-, a virtuous disposition.
And as, in this way, we can account for the exist- ence of all manner of evil ; so we can thus under- stand how it is possible for God to bring about whatsoe^'er comes to pass, without his being the actor, or maker, or instigator, of any thing that is not perfectly good. When He does not cause light, there will be darkness. When He does not make peace, there will be evil. The darkness takes place according to his appointment, with the same exactness and certainty, as if He actually crea- ted it ; and so does evil of every kind. What He determines to permit, kno^ving perfectly the circum- stances and dispositions of ever)'" agent concerned, will as inftillibly come to pass, as what he determines to do himself, or to effect by his own positive influ- ence. The king's heart, and the rivers of water ; the ^vaves of the sea, and the tumults of the people, are in the hand of the Lord, to all important intents and purposes, if it be only true that He restrains them, or lets them run ; stilleth them, or suffereth them to rage, just as he sees fit.
In this sense, I conceive, it is to be understood, that God forms the light, and creates darkness ; makes peace, and creates evil. He has the absolute government — the perfect control— the entire superin- tendency, of all these things.
We have now only to consider, Avhat is the proper improvement of this doctrine. And,
1. Accordhi?' to the forcf^oinp; statement of it, we ought not to improve it for the excusing of any mi- quity or imprudence, in ourselves or others.
When any folly has been committed or any mis- chief has been done, some are ready to say. It ivas so ordered ; as if therefore nobod)^ was to be blamed .
N
98 God^s universal Providence. [Ser. VI.
But this is a false inference, from just premises. True, it was so ordered of God ; and ordered right* eously and wisely : but it Avas so ordered by the doer of the mischief also ; and ordered carelessly, perhaps, or wickedly. You will say, It must have been so, and the actor could not have done otherwise : but, I say, he might have done other^vise, if he would. It is true, there is a kind of necessity in the actions of men. They necessarily act according to their ov^ti choice ; and they necessarily choose to act according to their own disposition. Under this kind of necessity God himself acts. It is impossible for him to do, because it is impossible for him to will, that which is contrar}- to his own nature. He neces- sarily vrills and does, m hat is agreeable to his moral perfections. But such a necessity as this, is so fai' from being inconsistent with freedom, that it is essen- tial to all free agency. Actions which can and do take place, contrary to the inclination of the agent, are not his actions. He has no command over them ; and therefore can deserve no praise or blame for them.
The nccssit)'" of acting according to our own minds, is all the necessity which need be supposed, ■when we suppose that all our actions were decreed, and are ordered of God. A creature that acts accord- ing to any laws of nature, and not at perfect random, •widiout any self-8'oveniment, acts in such a manner that He ^vho kno^vs what is in him, may fore-know all his actions ; and in such a manner that He in whose hand his times are, may govern all his \oXi- tions. Men follow their several courses, as freely as the rivers of water, and with a higher kind of free- dom ; vet, since they run agreeably to their o\A"n inclination, and cannot do otherwise, a Being omnis- cient and omnipotent, can calculate before hand all their motions ; can keep them in the channels de- creed for them, and can turn them \^hithersoever he will. If any do not comprehend this, yet let them
Ser. VI.] God^s universal Pro'oidence. 99
not think they so fully comprehend the contraiy, as to feel certain, that either man cannot be free, or God cannot govern the world. Certainly the provident tial government of God, over the hearts and ways of men, though most absolute, is not such but that, if they do well, they are praise-worthy ; and if they do not well, the sin lieth at their own door.
Neither let it be imagined that the criminality of a bad action is taken away, or at ail extenuated, because it will be over-ruled for good. Actions are good or evil, according to the nature of them, and the inten- tion of the agent, and not according to undesigned consequences. When we act wickedly, and with a wicked mind, its being productive of happy effects, alters nothing in regard to our blame-^vorthiness. In the divine decrees, and in the divine providence, " Whatever is, is right :" but in the conduct of creatures, many things that are, are not at all the less wrong. God's governing all things, so as to make tliem subserve his wise and holy designs, should not lead us to think any more favorably of our own, or of our neighbor's, foolish and sinful actions. Yet,
2. The belief that God orders all events, should teach us patience and entire submission, whatever evils may befal us, and by whatever means they may be brought upon us. For this, we have the example of David, on a most trying occasion. When Shimei came out and cursed him most bit- terly, as he Mas fleeing from his rebellious son Absalom ; and Abishai said to him, " Why should this dead dog curse my lord the king I let me go over, I pray thee, and take off his head." David meekly replied, " Let him alone, and let him curse, for the Lord hath bidden him." However we may do Avell to be angry at the wicked instruments of what \vc suffer ; yet to God, who orders it in righteousness, unmurmuring resignation ever becomes us.
100 God''s unhersal Providetice. [Ser. VL
3. This doctrine may well afford strong consola- tion to be]ie\ crs, in the darkest and most perilous times. " Why art thou cast down, O my soul," saj'-s the Psalmist, " and why art thou disquieted in me ? Hope thou in God." And again, " The Lord reigneth ; let the earth rejoice : let the multitude of the isles be glad thereof."
Good men delight in the doctrines of God's un- iilterable decrees, and all-governing Providence ; not because they think these doctrines imply Pagan fatalism, or at all exculpate human misconduct ; but because in these alone, can they find solid ground of rest for their souls, in regard to their own safety, or the safety of the uni\erse. Let the self- determining wills of fallen, or of mutable creatures, be supposed to act independent!)^ and uncontrolably, they see no certainty that present gloomy and distres- sing scenes, will ever have a happy termination ; or that things may not ahvays proceed from bad to w orse. I'hey see no prospect of any thing but an- archy and contingcncc, to all eternity. But let them be told, and firmly believe, that a Being of infinite goodness and unerring v.isdom, steadily guides and powerfully governs the v. hole creation — That not a spaiTOW falls to the ground, nor a single hair of any one's head can perish, ^vithout the permission and ordering of their heavenly Father — That there are immutable, divine decrees, over "which, neither the swelling ocean, nor the madness of the people ; nei- ther the pride of kings, nor the po^ver of de-\ ils, can possibly ever pass — Let all this be fully confirmed to them, and the hearts of the righteous are at rest. Tlius staAcd on God, they are kept in perfect peace. Hence it is v.iitten, " How beautiful upon the mountains are the feet of him that bringeth good tidings — that saith unto Zion, Tly God reigneth !"
4. Froni ihis doctrine it may be seen, whom we ought to fear, as "well as of v.hat we have no reason
Ser. VI.] God^s unhersal Pro'oidence. 101
to be afraid. " Hear now this," says Jeremiah, " O fooHsh people, and without understandin^N|i» which have eyes, and see not ; which have ears, and hear not : Feai' ye not me, saith the Lord ; will ye not tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass ; and though the waves thereof toss themselves, yet can they not prevail : though they roar, yet can they not pass over it."
What madness is in the heart of the sons of men ! They will tremble at the sound of a shaken leaf, and are afraid of their own shadow, while of God Al- mighty they have no fear ! They profane his holy name, trample under foot his sacred laws, and slight the gospel of his grace, without apprehension of any danger !
But such hardened, graceless sinners, are not the only persons that fall under reproof in this particu- lar. Sincere christians are often driven into sin, or detered from duty, by that fear of man which bring- eth a snare ; w hile they have not a due fear of God before their eyes. Let such pay a more suitable regard to the needful admonition of our Saviour, Luke xii. 4, 5, "I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom }'e shall fear : Fear him who, after he hath killed, hath power to cast into hell ; Yea, I say unto you, Fear him,"
SERMON VII.
CftARlTY, THE ESSENCE OF MORAL VIRTUE,
1 TIMOTHY L 5.
jVbw, the end of the commandment is charity*
Ni
EXT to what man is to believe concern- ing God, what duty God requires of man, is necessa- ry to be understood* In this chapter, the apostle tells of some at that time, who desired to be teachers of the law ; understanding neither what they said, nor whereof they affirmed. And it may be the case with some at all times, who think themselves capable of preaching the gospel, that they are ignorant of the spirit and end of the moral law — the eternal rule and standard of right. This is the case, not only when the law is supposed to be still a covenant of works, by the personal obedience of which a sinner may be justified ; but also when it is conceived of and incul- cated as a rule of life, in a loose, vague, and superfi- cial manner.
In order to speak correctly, or think accurately, on any subject or branch of science, the first principles of it must be rightly understood, and well ascertain- ed. As in architecture, so in divinity and morals, it is necessary to begin at the foundation. By reducing all virtue and duty to a focal point, or radical princi-
104 Charity, the Essence [Ser. VII.
pie, and by keeping that in \ iew in all our investiga- tions, we shall have the advantage, in some measure, of the single eye, which causeth the whole body to be full of light. Whereas, if we have erroneous or in- determinate ideas of the essence of all morality and religion, our judgment concerning ourselves, and all our discourses on moral and religious subjects, will necessarily be full of darkness.
The whole moral law, as given to the people of Israel at Mount Sinai, ^\Titten by the linger of God on tables of stone, was contained in ten command- ments. These are reduced by our SaA'iour to two ; on which, he tells us, *' hang all the law and the ])rophets." The apostle Paul, in several of his epis- tles, has given us a briefer summary still. He says, Rom. xiii. 10, " Love is the fulfilling of the law :" and Gal. v. 14, " All the law is fulfilled in one word ; even in this. Thou shalt love thy neighbor as thy- self." He is indeed there speaking of the second table of the ten commandments ; but in our text he appeal's to have reference to the law at large, "without limitation to social duties : and yet here, likewise, he expresses the sum and substance, the whole scope and design of it, in a single word : " The end of tlie commandment is charity. ^^
It is now proposed to inquire and shovr, what A\e are here to understand by charity ; and how this is the end of the commandment.
I. What the apostle means by charity, I shall en- deavor particularly to explain.
This is a word in very common use ; but that it is commonly understood in the fulness of its original signification, is not thence certain. We learn from our Saviour's sermon on the mount, that the law given by Moses, had been very much explained away by former expositors ; and so it may not
Sen VIL] of Moral Virtue. 105
improbably now be, respecting the words of the New- Testament.
By charit}'-, we often understand, nothing more than external liberality to such as ai-e in want and dis- tress. One who feeds the hungry and clothes the naked, is called a charitable man. And indeed, doing such deeds of kindness, as we have abpity and op- portunity, is one necessary expression of gospel char- ity. This is essential to pure and undefiled religion. " Whoso hath this world's goods," says the apostle John, " and seeth his brother have need, and shut- teth up his bowels of compassion from him, how d^velleth the love of God in him ?" Job ' was eyes to the blind and feet to the lame ; he delivered the poor that cried, the fatherless, and him that had none to help him : the blessing of him that was ready to perish came upon him, and he caused the widow's heart to sing for joy.' Nevertheless, a man may abound in such outward deeds of charity, while yet he is wholly destitute of this virtue. So tlie apostle Paul evidently supposes. " Though I bestow Jill my goods to feed the poor," says he^ " and have nor chai'ity, it profiteth me nothing." And our Saviour speaks of hypocrites, who gave alms that they might be admired of men, which, he intimates, would be all their reward.
Again ; by charity we sometimes mean, a readi- ness to think well of our neighbors, and of men of different religious opinions. Those who believe that mankind ai'e naturally virtuous, and that men may be in a safe condition respecting another world, let their religious principles be v/hat they will; consider themselves, and are considered by one another, as men of eminent and extensive charity. It is possi- ble, however, they may have little or nothing of that charity which is the end of the commandment. An aptness to entertain a favorable opinion of others, may indeed be owing to an honest and good heart. It may proceed from a truly generous disposition.
O
106 Charity^ the Essence [Ser. VII.
" Chai'ity thinketh no evil; hopeth all things, be- Heveth all things." It is not the part of christian charity, to be jealous or censorious ; but to hope and believe the best, of men of all sects and denomina- tions. In matters of religion, it must be confessed, there is often seen much of that narrow nes's and bit- terness of party spirit, Avhich ought to be condemned. And certainly those christians who are quick-sighted to discern every mote in a brother's eye, while a beam in their own is undiscovered, are justly charge- able w ith great want of charity.
But then, on the other hand, it can hardly be dis- puted, that liberality of sentiments, as it is called, may be carried too far ; and may, in many instances, pro- ceed from no good cause.
As to a readiness to believe human nature very good ;■ there may be nothing any more generous in this, than there is in thinking of ourselves, of our own family, our own country, and other connec- tions, more highly than we ought to think. National prejudice is notorious : and is easily accounted for from self-love. So is prejudice in favor of every less society, of which we ourselves are members. And from the same narrow source, it may well be supposed, we have all of us a strong, partial bias in favor of our own species. Hence it is often seen that tlie fondest admirers of mankind in the gross, when they come to speak of sepai-ate individuals, will as readily express a bad opinion of them, as those who believe the total depravity of all men by nature. Self, is then out of the question ; or, perhaps, is in the op- posite scale. Hence, one may say all manner of evil of other countries, or of persons opposed to us, un- connected Vv ith us, and no offence is taiien : but say a word against our own country, or against all man- kind, and our wTath is soon enkindled. " Master, thus saying, thou reproachest its also."
As to being apt to think that all m.en, Pagans, Ma- hometans, Papists. Socinians, Arians, Arminians,.
Sen VII.] of Moral Firtue. 107
aiKl even Trinitarians and Calvinists, are essentially right in religious matters ; this may be o^ving to loose notions, to cursory, superficial thinking, or to extreme carelessness and indifference, about all reli- gion. Nor is it to be wondered at, that some ai-e ready to believe all men will be saved ; since, per- haps, on no other ground, can they have any comfort- able hope concerning themselves.
It is certain, however, that the author and finisher of our faith, was far from being eminent for this kind of charity. His doctrine was, *' Strait is the gate, and narrow is the ^vay which leadeth unto life ; and few there be that find it." He testified of the world, that the works thereof were evil ; and therefore the \^'orld hated him. Though he came into the world, not finally to condemn the world ; but that the world through him might be saved : and though he went about doing good ; feeding thousands, restoring sight to the blind, and hearing to the deaf, and heal- ing all mamier of diseases ; yet he was thought, no doubt, exceedingly uncharitable. And so, I believe, would any preacher no^v be thought, who should teach the laws of God, and gi\'e the character of man, ^\ ith the same truth and freedom that he did. We read of a people of old, that "said to the seers, See not : and to the prophets. Prophesy not unto us right things ; speak unto us smooth things, prophe- sy deceits." And we read of teachers in those times, who daubed liberally with untempcred mor- ter. Who were so charitable and tender-hearted, as to heal the hurt of sinners slightly ; " saying, Peace, peace, Avhen there was no peace." Certaiiily, think- ing that the most of mankind, and all men by nature, are very virtuous and good ; and telling them tliat the broad way, will never lead to destruction ; is not the chai-ity of the law of God, or the gospel of Christ.
The Greel-: word for charit}^ in the New- Testa- ment, is often trimslated, and always properly signifies io-oc — a love of benewlmce. It is the same that is
108 Charity y the Essence [Ser. VII.
rendered love in Rom. v. 8, " God commendeth his /cyd" to^^'ard us, in that while we were yet sinners, Christ died for us." In Rom. xiii. 10, '* Zoir worketh no ill to his neighbor." And in 1 John iv. 8, " God is lo've.'''' And that love — this kind oi' love, is meant, ^here our translators have given the word charit}', is evident from what is said of it in many places. See particularly, 1 Cor. xiii. 4 — 7, " Charity suffereth long, and is kind ; charity envi- eth not ; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own," &c. All these, any one may easily see, are the natural fruits, and proper characteristics, of a benev- olent dispositon.
But it is not enough to sho^v w hat chaiit)- is not, or what are no certain evidences of it ; nor to say, in a word, what it is : that it is bene\'olence ; good will ; kind affection. Because all men wish well, and are disposed to do good, to some of their fellow-crea- tures, from some principle or other : and there may be many instances of paiticular friendships, a\ hich are not at all of the nature of christian charity. True benevolence, it must therefore be observed, hath these three properties essential to it, \\ hereby it may be distinguished. It is universal — it is impartial — • and it is disinterested.
1. That charity a\ hich is thelDond of perfectness, or the end of the commandment, m.ust be mircersal benevolence. It extends, or is ready to be extended, to all proper objects of good v, ill : that is, to all be- ings capable of enjoying good, or of suffering evil.
Not that the chai-itable man actually exercises kind affection, toward every such being in the uni- verse. This is naturally impossible. There are doubtless many beings in the creation, of vv hose ex- istence %\e have no know lec'ge ; and towards m hom therefore, we can have r,o pai-ticular feelings, either of love or hatred. But v/hcn we scy, true benevo-
Ser. VII.] of Moral Virtue, 109
lence is universal, our meaning is, that it implies a disposition unix'ersaliy benevolent. The charitable man is of such a temper of mind, that he wishes well to all beings capable of enjoyment or suffcrifig, as fai- as he knows any thing of them ; and would do so, had he particular information of every individual in actual existence. We will begin with the lowest of such beings.
(1.) The various species of inferior animals, are regarded with some kindness, by all who have any true benevolence. Solomon says, " A righteous man regardeth the life of his beast." And so he does of any beast, though not his. The Psalmist says of God, " He giveth to the beast his food, and to the young ravens which cry." And to the Most High he says, " The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing." If therefore we have been created after God in true holiness — in universal goodness, Ave shall be tender-heaited towards the lowest creatures that have animal life. We shall not torture any of them out of mere wantonness ; nor shall we destroy them, unless some good end so requires. We shall not starve them, nor work them unmercifully ; but shall provide, as far as we conveniently can for iheir ease and comfort ; and shall take pleasure in seeing them partake of that portion of good, which their bountiful Creator hath provided for them, and given them capacities to enjoy. But,
(2.) Towards our fellow-men, in a more especial manner, we shall be kindly affectioned, if we have any thing of that charity which is intended in our text.
All mankind, of every sect, of every condition, and
of every character, are proper objects of benevolent
■fTection. A virtuous love of complacency, is more
110 Charity^ the Essence [Ser. VII.
limited. That is exercised only lo^vards the good. David speaks of the saints in the earth and the excel- lent, as those in Avhom was all his delight. In oppo- sition to this kind of love, he says. " Do not I hate them, O Lord, that hate thee ? — I hate them with perfect hatred ; I count them mine enemies." But in opposition to a love of benevolence, we should hate no man, let him be of ever so hateful a charac- ter, or ever so bitter an enemy to God, or to ourselves. Our Saviour hath enjoined upon his disciples to pray for them who hate and persecute them. And the apostle Paul says, " As we have opportunity, let us do y;ood unto all men." He adds, indeed, " espe- cially unto them who aie of the household of faith." The better any are, the more are they entitled to our gooil wishes and kind offices : but if wc have any true benevolence of temper, we shall desire the hap- piness, and be ready in all proper Mays to pro- mote the interest, of even the very worst of men : nor shall ^ve confine our friendship to those near to us— -those of our kindred or vicinity ; but shall re- gai"d all mankind iis our neighbors and bretliren.
(f;.) Superior orders of created beings, paiticulai'- ly the holy angels, are proper objects of our benevo- lent affection. When the foundations of this our world Mere Ldd, tliese morning stars sang together, we iu'e told, and all these elder sons of God shouted for joy. We also read of great joy in the presence of the angels, over one sinner that repenteth. And if v.c have any thing of the like extensive generosity of spirit, though we cannot minister to them, as they do to us, yet we shall feel interested in their felicity, and rejoice in their ]o\. Notwithstanding our distance from them, and the little knowledge we have of them, it ought surely to be a pleasing thought to us, that there are multitudes of such ex- aitcd irxtelligences who have never fallen from their original rectitude, and who are confu"nied in everlast- ing'icliness and happiness.
Ser. VIL] of Moral Virtue. Ill
Here a question may arise respecting the fallen an- gels, and wicked men in hell. Are not these an exception, it may be asked, to the absolute universal- ity of the law of kindness ? Is it not lawful and right to feel the opposite disposition to that of friendliness, towards creatures so irrecoverably depraved— so con- firmed in enmity to God and to all that are good, and so fixed in a state of eternal reprobation ?
To this, I think, it is the true answer ; We ought not to wish for the release and happiness of those abandoned out-casts, when we believe that God, for good reasons, hath determined the contrary. Never- theless, we ought to be far from feeling any malevo- lence towards them ; or from rejoicing in their WTCtchedness, as a thing in itself desirable. If the toiTnents of the damned were not thought necessary, for purposes of such importance as to over^balance all the pains which these miserable sinners are doom- ed to suffer, the benevolent mind must feel an aver- sion to their sufferings, however justly merited, and be ardently desirous of their salvation. The pleasure which God, and saints, and the holy angels take, in the eternal, righteous punishment of even the devil and his angels, is not from ill-will, or any want of benevolence towards them ; but merely from a re- gard to the great and glorious ends of moral govern- ment thereby to be obtained, and to the good of the universe which will thereby be promoted. Just as we may rojoice in the execution of a murderer, while at the same time we feel a tenderness for him ; artd should be heartily glad to have his life spared, and his freedom restored, if it were consistent \a ith the sup- port of salutary law, and with the public safet}-. In this view, the infliction of never-ending tribulation and anguish on rebel angels, and on the reprobate part of fallen men, is no exception to the saying of David, " The Lord is good to all :" nor \\\\\ the Joyful alleluias in heaven, v.hen the smoke of tlieir torments in hell shall ascend for ever and ever, be
112 Charity, the Essence [Ser. VIL
any argument that tlie most universal benevolence reigns not above.
We ought to be of a benevolent disposition towards all our fellow-creatures, and to desire the happiness of every individual of them, as far as is for the best — as far as is consistent with the greatest general good. How far that is, we are not competent judges : but we may well leave it to him who alone is able to govern the universe ; with implicit confidence that he will order it in infinite wisdom, righteousness and benev- olence. But,
(4.) It is of the last importance to observe, that the Supreme Being ought not to be excluded from our hearts, as an improper object of any benevolent regard.
Some have thought it absurd, and quite irreverent, to talk of loving the Most High, with this kind of love. Their reason is, because he is so infinitely ; above us, and above a possibility of being benefited by us. God is, in the highest possible degree, happy and glorious. There is nothing which the most benevolent mind could wish, in respect to Him, but what he already possesses, and will infallibly for ever possess, in that perfection to which notliing can be added.
But I do not see why this should be thought to render it impossible, or improper, for such poor crea- tures as we are, to be at all kindly affectioned towards the Deity. To rejoice with them that rejoice, is as real an expression of benevolence, as it is to weep with tliem that ^veep : we may feel friendly to those above us, as \\q\\ as to those upon a level Avith us, or in an inferior condition ; and to such as are independ- ent of us, as well as to them a\ ho need our kind offices. Christ says, " Ye are my friends, if ye do whatsoever I command 3-ou." In the latter of those two gieat commandments of love, on w hich hang all the law and the prophets, benevolence to our neigh-
Ser. VII.] of Moral Virtue. 113
bor is undoubtedly intended : and to say that noth- ing of this kind of love to the Lord our God, is meant in the former of them, appeal's arbitrary and um-easonable. To say that God is loved by good men only with complacency, and not at all with good will, is contrary to plain scripture. Abraham was called the friend of God : and Moses was friendly to him ; as is evident from the anxious concern he discovered for the honor of his great name. And so was David, one would think, from his repeated ardent aspiration, " Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men !" and from his calling upon the whole creation, animate and inanimate, to con- spire in advancing the divine praise.
All ultimate regard to the glory