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Samuel 7\ Armstrons^^
Theological Bookseller and Printer, No. 50, Cornhill,
Intends to reprint a Volume of SERMONS by Dr. EMMONS, which was published some years ago, and is now entirely out of print. Those who are disposed to aid this undertaking, by subscription, will please to send their orders, free of expense, by the first of January 1813; should the patronage at that time warrant the publication, the volume will be ready for delivery in one month afterwards.
A great assortment of the BEST B(^CKS kept for sale at his Sti)re. No. 50, Cornhill — an ailowance to |y those who buy to sell again.
Every article sold at his Store warranted as cheap, as at any store in Boston. — |J"A iaige assorti; ent of BliiLES, for the pocket, fur schools, or the faultily.
IjT Printing of all kinds, done at shoit notice, and evei'y favour respectfully noticed.
Boston, Sept. 25, 1812.
SEHMONS,
ON
VARIOUS IMPORTANT SUBJECTS
OF
CHRISTIAN DOCTRINE AND PRACTICE.
BY NATHANAEL EMMONS, D.D.
VtlOE.
boston:
printed by samuel t. armstrong, and sold at his theological bookstore, no. 50, cornhill.
1812.
DISTRICT OF MASSACHUSETTS—To int.-
Be it remembered, that on the nv^a.itv -first dav of September, in the
thirty-seventh y CHI- of the independence of the U States of America, Samuel
1 V iMSTRONG, ot the said District, Jias deposited in this office (he title of a
book, tha nu;ht whereof he claims as Proprietor, in the words fol^owiDg. lo -wit:
"SERMONS, on various important subjects of Christian Doctrine and Prac- tice. By Natha>jael Emmons, D.D."
In conformity to the act ot the Congress of the United States, intitled "An act for the encouragement of Learning, by securing the Copies of Maps, Charts, and Books, to the Authors and Proprietors of such Copies, during the times therein mentioned;' and also to an act intitled, "An act supplementary to an act, intitled an act tor the Encouragement of Learning by securing the Copies of Maps, Chans, and Books, to the Authors and Proprietors of such Copies during the tim •. therein mentioned; ami extending the benefits thereof to the Arts of De- signing, Engraving, and Etching Historical and other Prints.''
WILLIAM S. SH.AW, Clerk of the District of Massachusetts.
CONTENTS.
SERMON I.
The true God is to be worshipped, as existing in three Persons.
Page. Eph. ii, 18. For through him ive both have access by one
Sjiirit unto the Father. . , , 9
SERMON II.
Human and divine agency inseparably connected.
Gen. xIv, 5. .A'bw therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life 37
SERMON III.
Men have a natural, but not a moral power, to prevent what God has decreed.
Acts xxvii, 31. Paul said to the centurion and to the sol- diers, Except these abide in the ship, ye cannot be served. 48
SERMON IV.
The Scripture account of the Devil ought to be believed.
1 Pet. v, 8. Be sober, be vigilant: because your adversary the devil, at a roaring lion, tvalketh about seeking ivhom he may devour , . 62
SERMON V.
The exhibition of Christ tries the human heart.
Luke ii, 34, 35. ylnd Simeon blessed them, and said unto Mary his mother Behold, this child is set for. the fall and rising again of many in Israel, and for a sign that shall be sfiokcn against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed 83
VI CONTENTS.
SERMON VI.
God loves those who love him.
Prov. viii, i7. I love them that lt)ve me lOO
SERMON VII.
Christ will reject mercenaiy followers.
John vi, 26. Jesus answered theni^ and said, Ye seek mcy not because ye saw the miracles, but because ye did eat of the loaves, and were filled 117
SERMON VIII.
Men have no right to mistake the nature of their moral exercises.
Luke ix, 55. But he turned, and rebuked them, and said. Ye know not what manner of sfiirit ye are of. . . . . 133
SERMON IX.
The nature of regeneration."^ Gal. v, 22. But the fruit of the Sjiirit is love. . . , 153
SERMON X.
It is the duty of sinners to make them a new heart.
EzEKiEL xviii, 31. And make you a neit) heart and anew sfdrit 170
SERMON XI.
The treasures of a good and evil heart.
Matt, xii, 35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things 185
SERMON XII.
Tiic keeping of the heart a practicable and important duty.
Piiov. iv, 23. Kee/i thy heart with all diligence: for out of it arc the issues of life 201
• ' CONTENTS* rif
SERMON XIII.
The forgiveness of sins only for Christ's sake.
Acts xiii, 38. Be it known unto you therefore^ men and br^thren^ that through this man is preached unto you the forgiveness of sins. ...*., 216
SERMON XIV.
The necessity of zeal in maintaining divine institutions.
John ii, 17 ^nd his disciples remembered that it was written, The zeal cf thine house hath eaten me up. . . 236
SERMON XV.
Selfishness the essence of depravity.
Luke vi, 32. For if ye love them ivhich love you., what thank have ye? for sinners also love those that love them. 258
SERMON XVI.
The order of gracious exercises in the renewed heart.
■Gal. v, 6. But faith which worketh by love 275
SERMON XVII.
On the growth of grace.
2 Peter, iii, 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ 292
SERMON XVIII.
On the nature and necessity of humility.
Luke xviii, 14. And he that humbleth himself shall be ex- alted 312
SERMONT XIX.
Great men the servants of God. Preached on the occasion of the dcafh of General Washington, Jan. SO, 1800.
Isaiah xlv, 4, 5. For Jacob my servant's sake, and' Israel mine elect, I have even called thee by thy name: I have surnamcd thee, though thou hast not known me. .
I am the Lord, and there is none else, there is no god beside vie. I girded thee, though thou hast not known me. 328
Viii CONTENTS. •
SERMON XX.
On. true submission to God. Occasioned by the death of Deacon Robert Gilmore. Job ix, 12. Beholdy he takcth away, nvho can hinder him?, who will say unto him, nvhat doest thou? . . . , . S43
SERMON XXI.
Constant preparations making for the day of judgment.
2 Peter, iii, 9. The Lord is not slack concerning his firomiscy as some men count slackness S69
SERMON I.V^Wm tv -^•
THE TRUE GOD IS TO BE WORSHIPPED, AS EXIST- ING IN THREE PERSONS,
Ephesians ii, 18.
For through him we both have access by one Spirit
unto the Father,
CxoD has revealed his will to mankind gradually, by one inspired teacher after another. And these teach- ers never represent any thing as new, which had been reveled before. Thus Moses takes it for a revealed and well known-truth, that the sabbath is to be sanc- tified, the first time he mentions that day. AH the prophets after him speak of temporal death, human depravity, and a future state of happiness and misery, as things already revealed and universally believed. Our Saviour never pretends to teach any thing as new, which had been taught before, by any of the teachers sent from God. And it is very remarkable, that neither Christ nor the Apostles ever speak of the sacred Trinity as a new, but only as an old doctrine, which had been taught and believed, under all the previous dispensations of the gospel. When Christ instituted the ordinance of Baptism, to be administer- ed in the name of the Father, of the Son, and of the Holy Ghost, he gives no intimation, that he meant to reveal any thing new, respecting these adorable per- sons in the Godhead. So the Apostles, in their fa- miliar letters to the cliurches, occasionally speak of the Father, Son, and Holy Spirit, as though it were a doctrine well known and universally believed, by common christians, that the one true God exists in
10 SERMON I. Eph. ii, 18.
three equally divine Persons. This remark is sup- ported by the phraseology in the text. Speaking of the partition wall between Jews and Gentiles as being taken away by the gospel, the Apostle says in the most familiar manner, "Through him (Christ) we both (Jews and Gentiles) have access by one Spirit unto the Father." Here the Apostle plainly supposes, that the christians to whom he wrote, were well ac- quainted with the great and practical doctrine of the Trinity, and in their most solemn devotions, exercised distinct and peculiar affections towards each distinct person in the Godhead. Now this familiar manner in which Christ and the Apostles speak of the doctrine of the Trinity, is a strong presumptive evidence, that it was not a new doctrine in their day; but a doctrine, which had been revealed and believed ever since the ftrst promise, that the seed of the woman should bruise the serpent's head. If it were ever proper for guilty creatures in this world, to present their prayers and praises to the Father, through the Son, and by the Spirit, it was proper before the law, under the law, and under the gospel. Hence we may justly con- clude.
That we ought to address and worship the one true God, as existing in three Persons.
As it is the only design of the present discouse, to set this subject in a plain, and practical light, I shall proceed to illustrate it, in the following method:
I. Show that there is but one true God.
H. Show that the one true God exists in three Persons.
III. Show w^hy we ought to address and. worship the one true God, according to this personal distinc- tion in the divine nature.
I. We are to consider the unity of the Deity.
SERMON I. Eph. ii, 18. 11
It is much easier to prove from the light of nature, that there is one God, than to prove the impossibility of there being any more than one. Though some plausible arguments in favour of the unity of the Dei- ty, may be drawn from the beauty, order, and har- mony apparent in the creatures and objects around us, and from the Nature of a self-existent, independent, and perfect Being; yet these arguments fall far short of full proof or strict demonstration. To obtain com- plete and satisfactory evidence, that there is but one living and true God, we must have resort to the Scrip- tures of truth, in which the divine Unity is cleary and fully revealed. God has always been extremely jeal- ous of his unity, which has been so often disbelieved and denied in this rebellious and idolatrous world. He has never condescended to give his glory to anoth- er, nor his praise to false and inferior deities. He said, in the first of his commands to his own people, "Thou shalt have no other gods before me." After this, he directed Moses to go and say, "Hear, O Israel, the Lord our God is one Lord." These precepts and prohibitions soon lost their restraining influence upon a people bent to backsliding; which gave occasion for more frequent and solemn declarations of the divine unity and supremacy, by succeeding prophets. Isaiah is directed to say, "Thus saith the Lord the King of Israel, and his Redeemer the Lord of Hosts; I am the first, and I am the last; and beside me there is no god. Is there any god beside me? yea, there is no god: I know not any. I am God, and there is none else; I am God, and there is none like me: Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and 1 will do all my pleasure. 1 am the Lord, and there is none else. I form the liaht, and create
12 SERMON I. Eph. ii, 18.
darkness: I make peace, and create evil: I the Lord do all these things." In these passages, the God of Israel asserts his unity, not only in opposition to the heathens in general, who supposed there were many gods, but more especially against the Manicheans, who supposed there were two eternal, self-existent beings, the one the author of all good, and the other the author of all evil. And taking these texts in this sense, they prove not only, that the God of Israel is the greatest of all that have been supposed to be gods; but that he is the only true God, exclusively of all other beings in the universe. Our Saviour taught the unity of God, as plainly and expressly as the proph- ets. When a certain man came and said unto him, Good master, what good thing shall I do that I may have eternal life? he demanded, "Why callest thou me good? there is none good but one, that is God." At another time he said, "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou has sent." And when the unity of the Deity was implicitly called in question by Satan, who tempted him to worship him, he repelled and silenced him by saying, "Thou shalt worship the Lord thy God, and him only shalt thou serve." The Apostle Paul also asserts the unity of God in the most plain and unequivocal terms. "We know that an idol is nothing in the world, and that there is none other God but one. Now a mediator is not a mediator of one; but God is one. There is one God and Father of all, who is above all, and through all, and in you all. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever. Amen." Thus the inspired writers unitedly and expressly assert, that there is but one living and true God, who possesses self-existence, independence, and every other divine perfection. But yet,
SERMON 1. Eph. ii, 18, 13
II. The one living and true God exists in three distinct Persons.
It is generally supposed, that the inspired writers of the Old Testament, give some plain intimations of a plurality of persons in the Godhead. Moses, in speaking of God, very often used the plural number, when the idiom of the language allowed him to use the same word, or some other, in the singular num- ber; which is a presumptive evidence, tliat he meant to intimate a personal distinction in the divine nature. And this supposition is strengthened, by his represent- ing God himself as speaking in the same manner, on different occasions. He tells us, that when God was about to create man, he said, "Let iis make man in our image, after our likeness." And again, that when he was about to confound the language of the builders of Babel, he said, "Go to, let us go down, and there confound their language, that they may not under- stand one another's speech." Moses often mentions "the Angel of the Lord," who appeared to the ancient patriarchs in the figure?* of a man, but spake the lan- guage of God. This was undoubtedly Christ, the sec- ond person in the Trinity, whom the Apostle says "had been in the form of God, and thought it not robbery to be equal with God." Job seems to have been acquainted with the plurality of persons in the Deity, and to have built his hopes of salvation upon the atonement of the second. "1 know that my Re- deemer liveth; and that he shall stand at the latter day upon the earth." David clearly understood the doctrine of the Trinity, and frequently refers to each Person, in the book of Psalms. He says to God, "Cast mc not away from thy presence, and take not thy Holy Spirit from me." And again he says, ''Whither shall I go from thy Spirit; or whither shall
14 SERMON I. Epii. ii, IS.
I flee from thy presence?" He once and again men- tions both the Father and Son together. "The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool." This refers to the pi'omise of the Father to the Son, in the second Psalm. "The Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." These predictions respected each person in the Trinity, as the Apostle Peter tells us in the second chapter of Acts. "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us Unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh he would raise up Christ to sit on his throne; He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up,Avher^f weare all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, set thou on my right hand, until I make thy foes thy footstool." After this, Peter further says, "Yea, and all the prophets from Samuel, and those that follow after, as mapv as have spoken, have like- wise foretold these days." It plainly appears from this passage, that all the prophets, who foretold the coming of Christ, understood the doctrine, of the Trini- ty, and the different paits, \vl:ich the Father, Son, and Holy Spirit, were to act in carrying into execution
SERMON I. Eni. ii, 18. l^
the gracious scheme of redemption. And just so far as the people of God understood the predictions of their prophets, respecting the Messiah, they too must have known and believed the plurality of Persons in the Deity.
But we find this, like many other great and impor- tant doctrines, more clearly revealed, by Christ and the Apostles, than it had been before, by the Prophets. Christ said a great deal about the Father, Son, and Holy Ghost. He commended his apostles and their successors in the ministry, to baptize visible believers, in the name of this sacred Trinity. Pie promised to send the Holy Ghost, to comfort his disciples, and to convince and convert sinners. And he neglected no proper opportunity of teaching his heaiers, that He, his Father, and the Holy Spirit, were three equally divine Persons, united in one God. After his death, his apostles strenuously maintained and propagated the same doctrine. The apostle John wrote his gos- pel with a principal view, to maintain the divinity and equality of each person in the Trinity. And in his second Epistle he expressly says, '-There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." The apostle Paul begins and ends all his Epistles, in the very spirit and language of the Trinity. It may suffice to mention one instance, in the close of his second epistle to the Corinthians. ''The grace of the Lord Jesus Christ, and the love of God, and the com- munion of the Holy Ghost be with you all. Amen." These few passages of Scripture plainly show, that God has revealed himself to his people, in every age of the church, as existing in three Persons.
III. This leads us to inquire why we ought to ad- dress and worship the one true God, according to this personal distinction in the divine nature.
16 SERMON I. Eph. ii, 18.
1. Here the first reason which occurs is, because we ought, in our religious devotions, to acknowledge every thing in God, which belongs to his essential glory. Much of his essential glory consists in his existing a Trinity in Unity; which is a mode of exist- ence infinitely superior to that of any other beings in the universe. Though there is a wide difference in the powers and capacities; as well as moral charac- ters, of intelligent creatures, yet we know of no differ- ence in their mode of existence. Among the vast va- riety of created natures, no individual has ever been known, who existed in a plurality of persons. This mode of existence is peculiar to the one only living and true God, and constitutes one of the essential per- fections of his nature. We ought, therefore, to ac- knowledge this as well as any other divine attribute, in our addresses to the Deity. It is the great design of religious worship, to give unto God all the honour and glory, which are due unto his name. There is precisely the same reason why we should address our Maker, as Father, Son, and Holy Ghost, one God in three Persons; as why we should address him, as the first, the greatest, the wisest, and the best of Beings.
2. We ought to address and worship God, accord- ing to the personal distinction in the divine nature, be- cause we are deeply indebted to each person in the Godhead, for the office he sustains and the part he performs, in the great work of redemption.
The Father is by nature God, and by office, the Creator, Lawgiver, Governor, and Judge of the world. It is the Father in his official character, who formed the gospel scheme of salvation; who appointed Christ to be the Redeemer, and the Holy Ghost the sancti- fier, of mankind; who created all things according to his eternal purpose in Christ Jesus; who gave the pro-
SERMON I. Eph. ii, 13. it
hibition to Adam, and the law to Israel, who govern- ed the world from Adam to Christ; and who will judge the world at the last day. Though any or all these works, may be ascribed to the Son and Spirit; yet they cannot be properly ascribed to either, in the same sense in which they are to be ascribed to the Father. Neither the Son, nor the Spirit, ever work officially with the Father; nor the Father officially with the Son, or Spirit. It is the peculiar and exclu- sive office of the Father, to foreordain all things, to create all things, to govern all things, and to give law and judgment to the whole intelligent creation.
The Son is by nature God, and by office, the Re- deemer, Mediator, or Savior of the world. In this office, he has acted, and still acts, in subordination to the Father. According to his eternal appointment, he became personally united with human nature, took upon him the form of a servant, and became obedient unto death, even tlie death of the cross, to make com- plete atonement for all mankind: and he now lives to intercede for the elect, and to overrule all things for their benefit.
The Holy Ghost is by nature God, and by office, the Sanctifier and Comforter of the heirs of salvation. In this office, he acts in subordination to tr.e Son, as well as to the Father, and applies the atonement of Christ to those who were ordained to eternal life. He awakens their consciences, renews their hearts, and carries on a work of grace within them until he has made them meet for the kingdom of glory.
Thus each Person in the Godhead has laid us under distinct and peculiar obligations to himself, for what he has done to promote our salvation. We are indebt- ed to the Father for bringing us into existence, and sending his Son to die for us. We are indebted to
18 SERMON I. Epii. ii, 18.
the Son for his condescension and grace, in redeeming us to God by his blood. And we are indebted to the Holy Ghost for all he has done to form us vessels of mercy. This is a good reason why we should ac- knowled[:;e and worship God as Father, Son, and Holy Ghost, and exercise those affections, which are correspondent to tlie obligations we are under to each of these divine Persons. Though we cannot form a clear and comprehensive idea of their Unity; yet we can form a clear and destinct idea of their Personality and Agency, which is all we need to know, in order to give each the glory which is due to his name.
3. We ought to address and worship the true God, according to the personal distinction in the divine na- ture, because this is necessarily implied in holding com- munion with him. It is owing to God's existing a Trinity in Unity, that he can hold the most perfect and blessed communion with himself. And it is owing to the same personal distinction, in the divine nature, that christians can hold communion with each and all the Persons in the Godhead. The inspired writers represent true believers as holding communion sometimes with the Father, sometimes with the Son, and sometimes with the Holy Ghost. Christ prayed, that all his followers might enjoy the same union and communion with him, which he enjoyed with the Father. The apostle John says, "Truly our fellowship is with the Father, and with his Son Jesus Christ.'^ The apostle Paul tells christians, that "God is faithful, by whom they were called unto the fellowship of his Son Jesus Christ." And again he says, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all." Christians may hold communion with the love of the Father in sending his Son; with the love of the gon in
SERMON I. Eph. ii, 18. 19.
suffering on the cross; and with the love of the Holy Ghost, in sanctifying their hearts. But they cannot hold communion with the Holy Ghost in sending the Son, for he did not send him; nor with the Father in suffering on the cmss, for he never did suffer on the cross. This shows, that when Christians hold com- munion with God, they hold communion with each person in the Godhead distinctly. Tlieir communion with the Father is not their communion with the Son, and their communion with the Son is not their com- munion with the Father, and their communion with the Spirit is not their communion with either Father or Son* They hold distinct communion with each Person in the sacred Trinity. It is, there- fore, the belief and love of this doctrine, which lays the foundation for that holy and intimate communion with God, which will be the source of their highest enjoyment, both in time and eternity.
4. We are not only allowed, but constrained, to ad- dress and worship the true God, according to the per- sonal distinction in the divine nature, because there is no other way, in which we can find access to the throne of divine grace. This important idea is plain- ly contained in the text. "For through him, that is, Christ, we both have access by one Spirit unto tlie Father." Our Savior expresses the same sentiment in stronger terms. "Jesus saith, I am the way, and the truth, and the life: no man cometh unto the Father but by me." The Apostle represents believers as enjoying pardon, peace, and access to God, through Christ alone. "Therefore, being justified by faith we have joeace with God through our Lord Jesus Christ. By whom we have access by faith into this gi-ace wherein we stand, and rejoice in the hope of the glory of God." As it was Christ who made atonement for sin, so it is only
20 SERMON I. Eph. ii, 18.
"through him that we can have access by one Spirit unto the Father," Sinful creatures cannot approach to the Father in the same way that innocent creatures can. The holy angels can approach to the Father directly without the mediation or intercession of Christ. But we must approach to the Father, in that new and living way which Christ has consecrated for us, through his atoning blood. Indeed, according to the economy of redemption, we can have nothing to do w^ith God, our offended Sovereign, only as existing in three Persons, Father, Son, and Holy Ghost. It is pnly through Christ, that we have liberty of access un- to the Father, and may come boldly unto the throne of grace for pardoning mercy. This renders it not only proper, but indispensable, that we should address and worship God, according to the personal distinction in the divine nature. For, it is only in the name of the Lord Jesus Christ, our mediator and intercessor' that the Father can consistently hear our prayers, accept our persons, and make us forever happy in the enjoyment of heaven.
IMPROVEMENT.
1. This discourse teaches us, that the doctrine of the Trinity is one of the essential and most important arti- cle s ol Christ anity.
It is Ui'iversally allowed, that some doctrines of the gospel arc more important, than others; but it is not so universally allowed, that the doctrine of the Trinity is a primary article of faith. Some deny the import- ance of this doctrine from one motive, and some from another. Some who really disbelieve the doc- trine, choose to conceal their disbelief, by only calling its importance in question. Some who doubt whether ^he doctrine be true are very willing to speak of it as
SERMON I. Eph. ii, 18. 21
a dark and unimportant point. And among those who process to believe the truth of the doctrine, there aie some who, for the sake of holding communion with the doubting and disbelieving, are disposed to discard it fiom the catalogue of the essentials and fun- damentals of Christianity. But it is extremely absurd for any who admit the truth, to deny the importance,, of the doctrine of the sacred Trinity. A more plain, or a more important, or a more practical doctrine, cannot be found in the whole volume of inspiration. It is as easy to conceive of three divine Persons, as to conceive of one divine Person, the only difficulty is to conceive how three divine Persons, should be but one divine Being. But this is the mystery of the doctrine, which it is neither possible nor necessary for us to un- derstand. It is enough for us to believe, that there are three equally divine persons in the Godhead, and to feel and conduct towards each person according to his divine nature and peculiar office. This the man of the meanest capacity, as well as the most learned and acute d.vine, may and ought to do, because the doctrine of the Trinity is as plainly revealed in Scrip. tare, as any other divine mystery. No man can seri- ously and impartially read the Bible, whether he be- lieves it to be of divine inspiration or not, w ithout finding the doctrine of the Trinity there. It is true, this, like several other important doctrines, is more clearly revealed in the New Testament, than in the Old; but it is so clearly revealed in both, that it cannot be denied, or explained away, witLx)ut shaking the foundation of the gospel. For the whole scheme of redemption was not only devised and adopted by the Father, Son, and Holy Ghost; but each person engag- ed to bear a distinct part, in carrying it into execution. If there be, therefore, any one doctrine of the gospel.
22 SERMON I. Epii. ii, 18.
which may be pi'operly called fundamental, the doc- trine of the Trinity may be properly called so, because the whole gospel is built upon it. Accordingly we iind that those who deny the doctnne of the Trinity, do equally deny the doctrine of the atonement, and every other peculiar and important doctrine of Chris- tianity, and bring it down to a level with mere nat- ural religion. The doctrine of the Trinity is so funda- mental to the gospel, that it cannot be denied or sub- verted, without denying or subverting the whole gos- pel. Nor is it less necessary and important in a jwac- iical, than in a speculative view. All religious wor- ship, true devotion, or vital piety depends upon it. No prayers, nor praises of ours can find acceptance with the Father unless they flow from the influence of the Spirit, and are offered in the name of the Son. We may as well hope to worship God in a right and acceptable manner, without believing and loving the tlie gospel; as without believing and loving the doctrine of the ever blessed Trinity. It is only in the belief and love of this great and fundamental truth, that we can so worship and glorify God, as to enjoy him forever. We ought, therefore, to hold the doctrine of the adora-^ able Trinity, in high estimation, and endeavor to trans- mit it pure and uncorrupt to the latest generations, in this light, orthodox christians in eveiy age of the church have considered it, and never failed to give it a place in all their public Cteeds or Confessions of faith. And though there have been divers Sects, who have partially or totally denied the doctrine; yet the great body of the most pure and pious christians have from the Apostles' days to tiie present time, treated and de- fended it, as one of the ^irst principles of the Oracles of God; and generally denied christian communion and fellowship to those, who have openly embraced either theArian, Sociaian, Sabellian, or Unitarian error.
SERMON I. Epii. ii, 18. 23
2. It appears from what has been said, that we ought to regard and acknowledge the father, as the head of the sacred Trinity, and the primary object of religious homage. Though all the three Persons in the Godhead are equal in every divine perfection, yet they are not equal in respect to the order and the office, which they severally sustain, in the work of re- demption. The Father is the first in order, and the supreme in office; and for this cause, we ought to pre- sent our prayers and praises more immediately and directly to him. than to either of the other persons in the Godhead. This is plainly intimated in the text. "Through him we both have access by one Spirit unto the FATHER." We often read of Christ's praying un- to the Father, but never read of tlie Father's pray- ing unto Christ. He taught his disciples to pray in the same form in which he prayed, and to sa}-, "Our Fath- er which art in heaven;" and to "ask the Father in his name," for every thing they w^anted. And how often did the Apostles offer up their devout and fer- vent prayers for others, to "the God and Father of our Lord Jesus Christ?" This common mode of expres- sion, in their addresses to the throne of grace, plainly implies, that they meant to acknowledge the Father, as the primary or supreme object of adoration. Though the heavenly hosts pay divine homage to the Son of God, yet they more immediately and directly address the Father in their most solemn and grateful devotions. "They say, blessing and honor and glory and power be unto Him that sitteth on the throne, and unto the Lamb forever and ever." These exam- pies of Christ, of the Apostles, and of the heavenly Hosts, not only warrant, but require christians to ad- dress their prayers and praises to the God and Father of our Lord Jesus Christ, as the primary object of di- vine homage and adoration. But,
24 SERMON I. Eph. ii, 18.
3. Since God exists in three equally divine persons, there appears to be good ground to pay divine hom- age to each person distinctly. Though the Father is most generally to be distinctly and directly addressed; yet sometimes there may be a great propriety in ad- dressing the Son and Spirit, according to their distinct ranks and offices. Christ said, "the Father would that all men should honour the Son, even as they honour the Father." Accordingly, Christ never rejected nor condemned the divine homage, which was repeatedly paid to him both before and after his resurrection. Stephen, we know, with his dying breath prayed and said, "Lord Jesus receive my spirit." This, if there were no other instance of the kind recorded in scrip- ture, would warrant us to pray distinctly and directly to Christ, as well as to the Father. It is true, we have no precept nor example for paying distinct and direct homage to the Holy Ghost; but his divine nature and office evidently render him a proper object of religious 'worship, and both justify and encourage us, to pray immediately and distinctly to him for his sanctifying guiding, and comforting influences. There appears to be the same reason for praying to our Sanctifier for grace, as to our Redeemer for pardon. And this has been the general opinion of orthodox christians, who have, from age to age, had their doxologies, in which they have paid distinct and equal adoration and praise to the Father, to the Son, and to the Holy Ghost.
4. If we ought to acknowledge and worship the true God, according to the personal distinction in the divine nature; then we ought to obey him, according to the same distinction. We fmd somecommandsgivenby the Father, some by the Son. and some by the Holy Ghost. Though we are equally bound to obey each of these divine Persons, in point of authority, yet we ought to
SERMON I. EpH.ii, 18. 25
ir-v obey each from distinct motives, arising from the distinct relations they bear to us, and the distinct things they have done for us. We ought to obey the Father, as our Cre- ator; the Son as our Redeemer; and the Holy Ghost, as our Sanctifier. This distinction is as easy to be per- ceived and felt, as the distinction between creating good- ness, redeeming mercy, and sanctifying grace. Every true believer will feel constrained from a sense of grati- tude, to distinguish the commands of the Father, Son, and Spirit, and to pay a cheerful obedience to the com- mands of each Person, from the most endearing motives. Christ expected his friends should obey his commands from a sense of his kindness, as vt^ell as of his authority. *^'If ye love me keep my commandments. Ye are my friends, if ye do whatsoever I command you. If a man love me, he will keep my words." The apostle and the primitive christians felt the constraining influence of gratitude, to live a life of obedience to him, who suf- fered and died for them. "For the love of Christ con- straineth us, because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again." If the love of Christ be a distinct reason for obeying his commands, then the love of the Father is a distinct reason for obeying his commands; and the love of the Spirit is a distinct reason for obeying his precepts and prohibitions. Thus a cordial belief of the glorious doctrine of the Trinity, cannot fail of having a powerful and happy influence upon every branch of the christian life, as well as every act of christian piety and devotion.
It now concerns the professors.of religion to inquire whether they are real, or only nominal christians. The doctrine wc have been considering is a proper
26 SERMON I. Eph. ii, 18.
criterion, to determine this serious and interesting ques- tion. If those who bear the christian name, will bring themselves to this standard, it is more than possible, that many at this day, may find that they have no good ground to hope that they are real christians. Have any a right to entertain this hope, who do not acknowledge and worship the only tiue God, as he lias revealed himself in the gospel? Has he not there revealed himself, as the only living and true God. ex- ifting in three Persons, Father, Son, and Holy Ghost? Do either the Arians, or Saciiiians, or Sabellians, or Unitarians, acknowledge and worship God, as ex- isting a Trinity of Persons in a unity of essence? Da they honour the Son, or the Spirit, as they hon iUr the Father? Is there any essential difference between their religious homage, and the religious homage of Deibts or Pagans? They all periectiy agiee in the sole object of their supreme worship; and may they not all be equally sincere in their religious devotions? But do any of them acknowledge and worship the only true God, according to the personal distinction in the divine nature? Do any of them approach the Fath- er, through the Son, and by the Spirit? Is there the least trait of Christianity in their religiuus worship? And can such infidel and pagan services meet the di- vine approbation? If the doctrine of the adorable Trin- ity be true.it must lie A the foundation of Christianity, both in theory and p;:u'tice, and brand all those as antichrisiiaii. who refuse t.. worship God, in the be- lief and love of the Fa her. Son, and Holy Ghost. It is hard to conceive how any man can persuade him- self, that he is a real christian, who has never had any communion with the sacred Trinity, and who has al- w^ays in his religious devotions, symbolized with Pa- gans and Infidels.
SERMON IL
HUMAN AND DIVINE AGENCY INSEPARABLY CONNECTED.
Genesis xlv. 5. Now therefore be not grieved, nor angry with your- selves, that ye sold me hither: for God did send me before you to preserve life.
IT is the peculiar excellence of sacred history, to dis- play the hand and counsel of God, in the government of the moral world. The inspired writers relate not only the fr^e and voluntary actions of men, but repre- sent them as inseparably connected with the free and voluntary agency of the Deity. This circumstance renders sacred history much more interesting and instructive than profane, which contains little more than the bare recital of past actions and events. The agency and design of God in all the concerns of men, give them their greatest importance. Though the his- tory of Joseph contains a great variety of singular and surprising events; yet these would appear comparative- ly trifling, were they not related in connexion with tlie ultimate design and superintendency of God, in bringing them to pass. In this view, there is some- thing extremely interesting in the account of Joseph's making himself known to his brethren. "Then Jo- seph could not refrain himself before all them that stood by him; and he said, Cause every man to go out from me: and there stood no man with him while Joseph made himself known to his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard. And Joseph said unto his breth-
28 SERMON II. Gen. xlv, 5.
ren, I am Joseph; doth my father yet live? And his brethren could not answer hhn: for they were troub- led at his presence. And Joseph said unto his breth- ren, Come near to me, I pray you; and they came near: and he said I am Joseph your brother, whom tje sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hithei^: for God did send me before you to preserve life." This was as much as to say, "Though you meant to destroy a brother's life, and break a father's heart; yet I freely and heartily forgive you. And though you meant to defeat the design and control the hand of God, for which you ought to repent in dust and ashes; yet be not grieved that the event took place, for God was the supreme agent in it, and made use of you as instruments, to accomplish the wise and benevolent purpose of preserving your lives, and the lives of millions in the midst of the present extensive and destructive famine." In this address to his breth- ren, Joseph represents God as doing what they had done. I'hough they sent him into Egypt, yet he re- pi'esents God as sending him thither. He more fully expresses this idea in the words immediately succeed- ing the text. "These two years hath the famine been in the land: and yet there are five years, in which there shall be neither earing or harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God." That is, God was the primary and supreme agent, m bringing about this great and most happy event. This is the truth which now naturally falls under our coiv sideration.
Sermon ii. gen. xiv, 5. t9
That the Scripture ascribes the actions of men both to themselves and to God.
I shall endeavour to illustrate the truth, the propriety, and the importance of this doctrine.
1. We are to consider, that the Scripture does as- cribe the actions of men both to themselves and to God. It will be universally allowed, that the Scrip- ture ascribes the actions of men to themselves. It as- cribes to Abel his faith, to Cain his unbelief, to Job his patience, and to Moses his meekness. Having just premised this, I proceed to adduce instances, in which the Scripture ascribes the actions of men to God as well as to themselves. The first instance that occurs is in the history of Joseph. It is said his brethren sold him into Egypt, and at the same time God is said to send him thither. It is said God hardened the heart of Pharaoh, and Pharaoh is said to harden his own heart. The same mode of expression is used in refer- ence to the Egyptians. They hardened their own hearts, when they presumed to follow the Israelites into the midst of the sea, with a fixed design to over- take and destroy them. But God himself says he would harden their hearts on that occasion. "And I, behold I will harden the hearts of the Egyptians, and they shall follow them, and I will get me honour up- on Pharaoh, and upon all his hosts, upon his chariots, and upon his horsemen." Saul went of his own ac- cord to Samuel, yet God says he sent him. Shimel cursed David of his own accord, yet David ascribed his conduct to the divine agency. The Sabeans and Chaldeans stripped Job of his servants and substance; yet he says, "the Lord gave, and the Lord hath taken away." God is said to do what the king of Assyria did. '-O Assyria, the rod of mine anger, and the staff
30 SERMON II. Gen. xlv, 5,
in their hand is mine indignation. I will send hirii against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit, he meaneth not so, nei- ther doth his heart ihink so; but it is in his heart to destroy, and cut off nations not a few. Wherefore it shall come to pass, that when the Lord hath accom- plished his whole work upon Mount Zion, and on Jeru- salem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks." God is said to blind the minds and harden the hearts of those, who blinded their own minds and hardened their own hearts, in the days of Christ and the apostles. The prophet Isaiah speaking of the sufferings of Christ, says, "It pleased the Lord to bruise him; he hath put him to grief," But we know, that it was Herod, Pon- tius Pilate, and the Jews, who insulted, buffetted, and crucified the Lord of glory. I might mention God's giving love to those that love; repentance to those that repent; faith to those that believe; and purification to those who purify themselves. But enough has been said to show, that the Scripture ascribes the actions of men both to themselves and to God. I proceed to show,
II. The propriety of ascribing human actions to both human and divine agency. This, indeed, looks like a paradox, and is considered by many as a palpa- ble absurdity, or a profound mystery. Accordingly, much ingenuity and learned labour have been employ- ed to explain away those passages of Scripture, which ascribe the actions of men to God as well «s to them- selves. No pains have been spare.j to make it ap- pear, that all human actions arc absolutely independ-
SERMON II. Gen. xlv, 5. 31
ent of, and unconnected with any divine operation upon the human heart. And could this be establish- ed, it would be difficult to show the propriety of as- cribing the actions of men both to God and them- selves. But the truth is, reason and Sciipture unitedly afford a solid foundation for this mode of speaking.
Mankind are creatures, and by the law of nature absolutely dependent upon God. We cannot con- ceive, that even Omnipotence is able to form indepen- dent agents, because this would be to endow them with divinity. And since all men are dependent agents, all their motions, exercises, or actions must originate from a divine efficiency. We can no more act, than we can exist, without the constant aid and influence of the Deity. This is the dictate of reason, whiqh is confirmed by the declaratiouL of Scripture. We read that "in God we live, and move, and have our being." The wise man tells us, ''The preparations of the heart in man, and the answer of the tongue are from the Lord" The apostle acknowledges, "that we are not sufficient of ourselves to think any thing as of our- selves; but our sufficiency is of God." This all good men believe to be true, when they ask God to give them grace, and assist them in the performance of ev- ery duty. The apostle exhorts christians to live un- der an habitual sense of their dependence upon God in all their gracious exercises. He addresses them in this form: "Wherefore, my beloved, as ye have al- ways obeyed, not in my presence only, but now much more in my absence, work out your own salvation with fear and trnibiing. For it is God who worketh in you both to will and to do of his good pleasure." And he prays for believers in the same strain, in \\ hich he exhorts them to duty. "Now the God of peace,
33 SERMON II. Gen. xlv, 5.
that brought again from the dead our Lord Jesus Christ that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, 'working in you that which is well pleasing in his sight through Jesus Christ."
Now, if men always act under a divine influence, then there is a great propriety in ascribing their actions to God as well as to themselves. If they do any thing whatever, it may be truly said, it was done by the fin- ger of God. If Joseph's brethren sold him into Egypt, God may be said to send him thither. If the Jews crucified Christ, and put him to grief, it may be said he was smitten of God and afflicted. If one natior^ destroys another, it may be said God destroyed that nation. If one man makes himself rich, God may be said to make him rich. If one man make himself poor, God may be said to make him poor. If one man turn from sin, God may be said to turn him. If one man foflow hard after God, God may be said to draw him. If one man grow in grace, God may be said to carry on the good work he had begun in his heart. There is no occasion^ therefore, of rectifying that mode of speaking on this subject, which runs through the Bible. It is strictly just and agreeable to truth. Human agency is always inseparably connect- ed with divine agency. And though it may be proper, in some cases, to speak of man's agency alone, and of God's agency alone; yet it is always proper to ascribe the actions of men not only to themselves, but to God. The propriety of the Scripture phrase- ology on this subject is so plain and obvious, that it is strange so many have objected against it, and
SERMON II. Gen. xlv, 5. 3$
endeavoured to explain it away. But since this jg the case, it seems very necessary to show,
III. The importance ot ascribin^^ the actions of men to God as well as to themselves. We have no reason to suppose, that the sacred writers Would have used such a mode of speaking, unless it were neces- sary and important. They wrote with a view to in- struct, and not to perplex mankind. And if we properly consider the natural tendency of this mode of speaking, we shall be convinced, that it is of great importance, and answers very valuable purposes. It is the design of God in all his works, to set his ov^^n character and the character of all his reasona- ble and accountable creatures, in the truest and strong' est light. This leads me to observe,
1. It is a matter of importance, that the actions of men should be ascribed to themselves. They are real and proper agents in all their voluntary exercises and exertions. Their actions are all their own, and as much their own as if they acted without any depend- ence upon God, or any other being in the universe. If a man loves God, his love is his own exercise, and a real virtue and beauty in his character. If a man hates God, his hatred is his own exercise, and a real sin and blemish in his character. All the actions of Adam, both before and after his flill, were the fruit of his own choice, and formed his character, both as a good and a bad man. And this is true of all his descendants, whether saints or sinners. Their actions are all their own, and consti- tute them either holy or unholy, virtuous or vicious, and worthy of praise or blame, reward or punishment. Hence it is a matter of importance, that the Scripture should ascribe the actions of men to themselves. Un- 5
^4 SERMON II. Gen. xlv, 5.
Isss God represented men as authors of their own ac^ tions, he would not represent them in their true lights This clearly appears in the case of Joseph and his brethren. Though God foreordained and foretold their conduct, though he sent Joseph into Egypt, and made use of his brethren as means to convey him thither; yet he could not have set their amazing inhu- manity, malice, and criminality in a true light, unless he had ascribed these actions to themselves, and ex- pressly said, that they sold him into Egypt. This was their act and deed, which rendered them extremely criminal, not only in the sight of God and of their brother, but in the view of their own consciences. On the other side, God could not have placed the amiable character of Joseph in a true light, if he had not as- cribed his virtuous, mild, and benevolent conduct to himself. It was important, that the character of Jo- seph should be set in contrast with the character of his brethren; and for this reason, it was no less import- ant, that both he and they should be represented as the authors of their own actions. The same is true, in respect to all mankind. Though God is as really concerned in all their conduct, as he was in the con- duct of Joseph and his brethren; yet their actions ought to be ascribed to themselves, in order, that their char- acters may be exhibited in a true light. This is im- portant now, and will be still more important, at the great and last day. Accordingly, it is represented, that God will ascribe the actions of the righteous to the righteous, and the actions of the wicked to the wicked, and reward the former and punish the latter according to their own works. God's government of moral agents never will destroy their agency, and therefore he will not only ascribe their own actions to.
SERMON II. Gen. xlv, 5. 35
themselves, but treat them according to their own free, voluntary conduct. It is just as important, that God should ascribe the actions of men to themselves, as that he should fmally judge the world in righteousness. And now it is easy to see,
2. The importance of ascribing men's actions to God as well as to themselves. He is really concerned in all their actions, and it is as important, that his agency should be brought into view, as that theirs should. For his character can no more be known, without ascribing his agency to himself, than their characters can be known, without ascribing their agency to themselves. God was as really concerned in the whole affair of selling Joseph into Egypt, as his brethren were. And his agency was of as much im- portance as theirs, nay, it was of much greater im- portance; for he proposed the end, appointed the agents, and guided ^very step they took to bring it to pass. Joseph's brethren had a cruel and malignant design in their conduct; but God had a most wise and benevo- lent design in it. This Joseph believed and told his brethi*en so. "As for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people aliv^e." Had the whole story of this important event been related, without once mentioning the agency of God in it, his astonish- ing wisdom and goodness, in preserving Joseph, his father's family, and the whole nation of Egypt, would have been kept out of sight, and, of consequence, he would have been robbed of the glory which was due to his name. In this view, it was highly important, that the actions of Joseph's brethren should be ascrib- ed to the agency and overruling providence of God. And it is equally important, that all the actions of
S6 SERMON II. Gen. xlv, 5.
both saints and sinners should be ascribed to the divine agency. Hence we find, that the inspired writers ev- ery where represent all those graces and virtues, by which saints are formed for heaven, to the power and operation of the Deity upon their hearts. The apos- tle speaking of himself and other christians, who were desirous of, and prepared for heaven, says, "Now he that wrought us for the selfsame thing is God, who hath also given unto us the earnest of the Spirit." On the other hand, we find the exercises and conduct of sinners, by which they are formed for destruction, as- cribed to the operation of God upon their hearts, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dis- honour? What if God willing to show his wrath, and to make his power known, endured with much long- suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto calory?" As the glory of God could not have been displayed, in sending Joseph into Egypt to save mil- lions from impending destruction, unless the conduct of Joseph's brethren had been ascribed to God; so the glory of God in saving the elect, and destroying the non-elect, can never be displayed, without ascribing the actions of all mankind to Him, who works in men both to will and to do of his good pleasure. In a word, it is of as much importance, that the actions of men should be ascribed both to God and to them- I selves, as it is that the greatest good of the universe I should be promoted. For this ultimately depends upon a clear and full display of the divine aenvell as
SERMON II. Gen. xlv, 5. 37
human agency, in the conduct of mankind, from the beginning to the end of time.
IMPROVEMENT.
] . In the view of this subject, we learn when it is proper to ascribe the actions of men to themselves, and when it is proper to ascribe them to God. It appears from what has been said in this discourse, that the in- spired writers sometimes ascribe the actions of men to themselves, without bringing the divine agency into view; and sometimes they ascribe them to God, with- out bringing human agency into view; and there is a perfect propriety in these two different modes of repre- senting human actions. Whenever men are required or forbidden to act, and whenever they are approved or condemned for acting, there is a propriety in ascrib- ing their actions to themselves, without any reference to the divine efficiency. It is their own free, volun- tary agency, which alone constitutes their virtue or vice, and which renders them worthy of either praise or blame. Though they always act under a divine in- fluence; yet that influence neither increases their vir- tue, nor diminishes their guilt, and of consequence ought never to be brought into view, when they are to be praised or blamed for their conduct. But when the power, wisdom, goodness, or sovereignty of God in governing their views and actions, are to be display- ed, then it is proper to mention his, and only his agency in the case. Accordingly we fmd the sacred writers always observe strict propriety in ascribing the actions of men, either to themselves, or to the Deity. This is exemplified in the history of Joseph's brethren. When their guilt is to be brought into view and con- demed they are said to sell Joseph into Egypt: but
S§ SERMON II. Gen. xlv,5.
wheivthe wisdom and goodness of God are to be dis-* played, he, and not they, is said to send him thithei\ So when Pharaoh is to be blamed, he is said to harden his own heart; but when the divine sovereignty is to be acknowledged, God is said to harden his heart. And so again, when the guilt of the crucifiers of Christ is mentioned, they are said to perpetrate the horrid deed, with wicked hands; but when the benev- olent design of the Deity is exhibited, the hand, as well as the counsel of God, is said to be concerned in bringing about the event. If we carry this idea in our minds, we can easily expound some passages of Scripture, which have been often misunderstood and misapplied. Among others, the following texts have given great trouble to expositors. Psalm cxix, 36, "Incline my heart unto thy testimonies, and not to covetousness." Psalm cxli, 4, "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity." Isaiah Ixiii, 17, "O Lord, why hast thou made us to err from thy ways? and harden- ed our heart from thy fear?" Romans vi, 17, "But God be thanked that ye were the servants of sin." James i, 13, 14, 15, 16, 17, "Let no man say when 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 drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin: and sin, when it is fin- ished, bringeth forth death. Do" not err, my beloved brethren. Every good gift and'every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning." And chapter iii, 14, 15; 16, 17, "But if ye have bitter envying and stiife in your hearts, glory
SERMON II. Gen. xlv, 5. 39
not, and lie not against the truth. This wisdom de- scendeth not from above, but is earthly, sensual, devil- ish. For where envying and strife is, there is confu- sion and every evil work. But the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." In these passages it is denied, that the bad actions of men may be ascribed to God, and equally denied on the other side, that the good actions of men may be ascribed to themselves: but yet it is asserted in these same passages, that the agency of God is concerned in disposing men both to good and evil, or in their good and bad ac- tions. Here is no difficulty, if we only allow, that there is a propriety sometimes, in ascribing the actions of men wholly to themselves, and sometimes in as- cribing their actions wholly to God. It is proper sometimes to ascribe men's good actions wholly to themselves, and sometimes equally proper to ascribe their bad actions wholly to themselves. While on the other hand, it is sometimes proper to ascribe men's good actions wholly to God, and sometimes equally proper to ascribe tlieir bad actions wholly to him. This single idea will solve a seeming difficulty, which runs through the Bible.
2. Since the Scripture ascribes all the actions of men to God as well as to themselves, we may justly conclude, that the divine agency is as much concerned in their bad, as in their good actions. Many are dis- posed to make a distinction here, and to ascribe only the good actions of men to the divine agency, wiiile they ascribe their bad ones to the divine per- mission. But there appears no ground for this dis^ "^inction in Scripture or reason. Men are no more
\\
40 SERMON II. Gen. xlv, 5,
capable of acting independently of God, in one in- stance than another. If they need any kind or de- gree of divine agency in doing good, they need pre- cisely the same kind and degree of divine agency in doing evil. This is the dictate of reason, and the Scrip- ture says the same. It is God, who vvorketh in men both to will and to do, in all cases without exception. He wrought equally in the minds of those, who sold, and in the minds of those, who bought Joseph. He WTOught as effectually in the minds of Joseph's breth- ren, when they sold him, as when they repented and bpsought his mercy. He not only prepared these persons to act, but inade them act. He not only ex- hibited motives of action before their minds, but dis- posed their minds to comply with the motives exhibit- ed. But there was no possible way in which he could dispose them to act right or wrong, but only by producing right or wrong volitions in their hearts. And if he produced their bad as well as good volitions, then his agency was concerned, in precisely the same oiianner, in their wrong as in their right actions. It is upon this ground, and only upon this gTound,that all the actions of men, whether good or evil, may properly be ascribed to God. His agency in making them act, necessarily connects his agency and theirs together, and lays a solid foundation to ascribe their actions either to him, or to them, or to both, as the design of the speaker or writer may require.
3. If the actions of men may be ascribed to God as well as to themselves, then it is easy to form a just and full view of divine Providence. If God is actually concerned in all human actions, it necessarily follows, that he constantly and absolutely governs the moral as well as the natural world. All denomination? pf
SERMON II. Gen. xlv, 5. 41
Christians are agreed in the belief, that God governs the sun and moon, the earth, and all material objects, in all their motions, revolutions, and effects, by his constant and powerful agency. But with respect to the moral world many imagine, that God only upholds moral agents in existence, and preserves their active powers without exerting any influence upon their wills, which move them to act, in every instance, ac- cording to his own pleasure. If it were possible, how- ever, for moral agents to act, without any divine influ- ence upon their wills, as some suppose, it is easy to ^ perceive, that their actions would be solely their own, and could not in any sense be ascribed to God, nor considered as under his providential control. But since mind cannot ad, any more than matter can §^ move, without a divine agency, it is absurd to suppose, . ^ that men can be left to the freedom of their own will, I (v to act or not to act, independently of divine influence. [ There must be therefore, the exercise of divine agency in every human action, without which it is impossible to conceive, that God should govern moral agents, and make mankind act in perfect conformity to his own designs. This is the only Scriptural representation of divine providence; and according to this representation^ it is easy to see, that all actions, as well as all events, may be traced up to the overruling hand of fitod. Pious men of old had this just and full view of divine providence. Joseph ascribed the whole series of ac- tions and events, from the time he had his extraordi- nary dreams, to the time he made himself known to his brethren, to the hand of God. Job ascribed all the evil as well as all the good he experienced to di- vine providence, though he knew that Satan and his
agents were concerned in his afflictions. All the good 6
42! SERMON II. Gen. xlv, 5.
and all the evil which takes place in this world, takes place under the providence of God, and therefore his hand is to be seen and acknowledged in every event, without a single exception. None can have a full and just idea of the universality and perfection of di- vine providence, without considering God as governing all moral agents in all their moral conduct, by a pow- erful and irresistible influence. It is a gross absurdity to suppose, that the providence of God is more exten- sive than his agency, or that he ever governs men, without exerting a positive influence over them.
4. If it be true, that all the actions of men may be ascribed to God as well as tothemselves; then it is prop- er to submit to God under all the evils which he brings upon us, by the agency of created beings. Whenever they act, they act under his influence, and according to his providential will. If they do us evil, he is the prima- ry cause of the evil, and his hand, and his heart, and his counsel, are to be seen and submissively acknowl- edged. "Shall there be evil in a city, and the Lord hath not done it? No evil can come to a city, a fam- ily, or person, without the divine agency. God some- times brings natural evils upon mankind by his own hand alone, and sometimes by the hands of his crea- tures. All will allow, that we ought to submit to God und^ the afflictions, which come immediately from his holy and righteous hand. But it is no less evident, that we ought to submit, when he makes use of the most malignant agents to punish or purify us. Agree- ably to this the apostle Peter observes, "Servants, be subject to your masters, with all fear; not only to the good and gentle, but also to the fi oward. For this is thank-worthy if a man/orco?i5ae«ce toivard Godendure grief, sufferiiig wrongfully. For what glory is it, if, when y& be buffeted for your faults, ye shall take it patiently?
SERMON II. Gen. xlv, 5. 4i5
but if ye do well, and suffer for it, ye take it patiently, this is acceptable to God." Whether we are afflicted by Satan, or by the instrumentality of wicked men, we have the same reason for submission, as when we iape more immediately corrected by God himself; be- cause neither Satan, nor wicked men, can do us any harm, but under the agency of Him, who governs their hearts and hands. When Job was so severely afflict- ed by Satin and the servants of Satan, he ascribed his afflictions to God, and cordially submitted to his will, who had made use of those instruments to chastise him. When David was insulted and abused by Shim- ei, he said the Lord had bidden him; and therefore submitted to God, without the least murmur or com- plaint. If we always thus viewed the hand of God in all the evils, which we receive from our fellow crea- tures, we should feel the propriety of silence and gub- mission under all the natural evils and calamities which fall upon us.
5. If the actions of men may be ascribed to God as well as to themselves; then God will be glorified by all their conduct. Whether they have a good or bad in- tention in acting, God has always a good design, in causing them to act in the manner they do. Joseph had a good design in visiting his brethren, and in con- ducting with propriety, under both the smiles and frowns of providence; and God had a good design in guiding the motions of his heart and the actions of his life. So that God will be forever glorified by the life and conduct of Joseph. Joseph's brethren had a malevolent intention in abusing him, and finally selling him into Egypt; but God had a good design in both foretelling and guiding their wicked actions. So that God will be glorified by all their conduct. And since pod equally governs all the actions of all men, whetli^
m.
44 SERMON II. Gen. xlv, 5.
cr good or bad, he must be glorified by the conduct ot' the whole human race. Ail the wrath, all the malice, all the revenge, all the injustice, and all the selfishness, »s well as all the benevolence of mankind, must finally praise him, or serve to display the beauty and glory of his character. His intention and his agency, which al- ways goes before theirs, and which is always wise and benevolent, turns all their conduct to his own glory. At the great and last day, when all human hearts shall be unfolded and all human conduct displayed, the hand and counsel of God will appear in all, and shine the brighter by every act of disobedience and rebellion in his creatures. Their bad intentions will be a foil, to display the glory of God to the best advantage.
6. If the actions of men may be ascribed both to God and to themselves; then we may see the duty and nature of true repentance. When men freely and vol- untarily do evil, their conduct is their own, and they are the criminal agents. They freely and actively violate; their obligations to obedience, which is in its own na- ture sinful, and for which they ought to repent. Their criminality does not consist in the cause of their evil desires, affections, designs, and volitions, but in their evil desires, affections, designs, and volitions themselves. These are all as much their own, and as really crimin- al, as if God had had no concern, influence, or agency in their production; and they are under as real and strong obligation to repent, as if they had acted inde- pendently of every being in the universe. But since all their sinful conduct may be ascribed to God, who ordained it for his own glory, and whose agency was concerned in it, they have no reason to be sorry, that any evil action or event took place. This is so far from being implied in true repentance, that it is altogeth- er inconsistent with it. So Joseph supposed in the case
SERMON II. Gen. xlv, 5. 45
of his brethren. "Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: For God did send me before you to preserve life." God had a good design in governing the sinful conduct of Joseph's Jjrethren; and when they saw this good design happily accomplished, they could have no ground to regret the taking place of that series of actions and events, by which it was brought about. They could not have been sorry for this, without being sorry for God's con- duct, and for the accomplishment of his holy and be- nevolent design; which would have been totally incon- sistent with godly sorrow for their own sins. God was not sorry, that their sinful conduct had taken place, and they had no more reason to be sorry, on that ac- count. When they really repented (as we know they did) they loathed and abhorred themselves for sin it- self, and not for its taking place, under the divine government. This is the very language of their hearts, when they were brought to repentance. "And they said one to another. We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us; and we would not hear: therefore is this distress come upon us." They saw the intrinsic turpitude, malignity, and criminality of their inten- tions and designs, and with self-reproach, self-loath- ing, and self-condemnation, acknowledged their just desert of punishment from the hand of God. This was genuine repentance and godly sorrow, and essentially different from a sorrow, that their sins had taken place, and that God's design had been accomplished. The apostle Paul makes this distinction between godly sor- row and the sorrow of the world, in his description of true repentance. "For godly sorroM^ worketh repent- ^mce to salvation not to be repented of: but the sor- row of the world worketh death." The sorrow of
46 SERMON II. Gen. xlv, 5,
the world, is the sorrow that arises from an event's tak- ing place; and this worketh death, because there is no remedy for it. If we ought to be sorry, all things con^ !f sidered, that any event has taken place, then it is utter- \ ly impossible, that either God, or his holy creatures, can be completely blessed. But if there be no cause to be sorry, all things considered, that any action or event has taken place; then sinners may loath and ab- hor their sins, as God loaths and abhors them, and yet be completely happy. Godly sorrow, or true re- pentance, is not only consistent with, but absolutely necessary to, the highest happiness of sinners. While they condemn and loath their own conduct, they may rejoice forever in the conduct of God towards them- selves, and all other dependent beings.
Finally, if it be true, that the actions of men may be properly ascribed both to God and to themselves; then it is of great importance for mankind to believe and acknowledge this truth. It runs through the whole Bible, and stands inseparably connected with all God's conduct towards his creatures, and with all their conduct towards him and one another. It is so far from casting any darkness or obscurity over the Scriptures, that it throws peculiar light upon all the doctrines and duties of the gospel, and upon all the works of God and man, in the dispensations of providence and grace. While we see the consistency of human and divine agency in all the actions of men, we can read the sacred volume with great edification and delight, and clearly discern the heart and hand of both God and man in all the small as well as great events, which take place in the world. But without seeing and be- lieving this truth, not only the world, but the Bible, must appear to us full of darkness and mystery, which it will be out of our power to penetrate or remove.
SERMON il. Gen. xlv, 5. 47
It is, therefore, of as much importance to see and be- lieve the connexion and consistency of divine agency in human actions, as it is, to see God, ourselves, and all intelligent beings, in a clear and true light; and to know how we ought to feel and conduct towards them. It is only in the view of this truth, that all ho- ly creatures will be the most completely happy, and all unholy ones the most completely miserable, through the boundless ages of eternity. It highly behoves every person to look into and understand this most interesting subject. It will be no excuse to say, that he cannot understand it, while he neglects to examine it with a fixt, deliberate, and impartial attention. Those who do not know and love it in this world, must know and hate it forever, which will be the con- summation of their future misery.
SERMON m.
MEN HAVE A NATURAL, BUT NOT A MORAL POW= ER, TO PREVENT WHAT GOD HAS DECREED.
Acts xxvii, 31.
Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.
THE history of Paul's voyage to Italy, is one of the most affecting and instructive narratives in the word of God. It displays his power-, wisdom, and goodness, in governing the winds and waves, and the hearts and hands of men, in the most trying and distressing cir- cumstances. Paul set sail in company with nearly three hundred persons, for a dangerous voyage in a dangerous season of the year, and in direct opposition to his own opinion and advice. These ominous cir- cumstances undoubtedly spread a gloom over the minds of the whole company, and made them leave the last sight of land, with heavy hearts. Though the weather was in their favour at first; yet there soon arose a tempestuous wind, which obliged them to lighten the ship, and commit themselves to the mercy of the waves. While they were in this situation, neither sun nor stars appeared for many days, and the storm continued and increased, until all hope of safety Was lost. At length, Paul stood up and addressed their desponding minds, in this pathetick and consoling language: "Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer; for there shall be no loss of any man's life among you, but of the ship. For there stood by me
SERMON lit Acts xxvii,3l. 49
this night the angel of God, whose I am, and whohi I serve; saying, Fear not Paul; thou must be brought before Cgesar: and lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God that it will be even as it was told me^ Howbeit we must be cast upon a certain island/* "But, when the fourteenth night was come, as we wer6 driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms. Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for day. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour, as though they would have cast anchors out of tlie foreship, Paul said to the centurion and to the sol- diers, Except these abide in the ship ye cannot be sav- ed.'^ This seasonable and solemn address had the de- sired effect, and proved the occasion of saving the lives of the whole company. For they complied with his advice, and took every precaution which their dan- gerous situation required. "And so it came to pass!, that they escaped all safe to the land." This is the connexion of the words of the text; and in this con- nexion they plainly imply, that those who sailed with Paul, had natural power to frustrate the decrees of God. For he had decreed that Paul should stand before Caesar; and that those who were w ith him iri . the shipwreck, should get safe to land. But yet, if thd sailors had left the ship, as they once intended, they would have frustrated tliese divine purposes. For not- withstanding God had revealed these purposes to Paul, and he firmly believed they should be fulfilled; yet he expressly said to the centurion and to the soldiers, ^'Except these abide in the ship, ye cannot be saved."
50 SFRMON III. AcTsxxvJ), SI.
These words, in this connexion, plainly convey this general idea, that whatever God decrees shall take place, by the instrumentality of men, they have natur- al power to prevent. If this point can be clearly illus- trated and established, it will serve to throw light upon some important and interesting subjects. Accordingly, I shall endeavour to make it appear,
I. That God does decree, that some things shall take place, by the instrumentality of men.
II. That such things shall certainly take place. And yet,
III. That men have natural power to prevent their taking place.
I. It is too plain to be denied, that God does decree, that some things shall take place, by the instrumental- ity of men. We know, that he determined to preserve Noah and his family in the general deluge; and he employed not only their agency, but the agency of many others, to effect his purpose. He predicted the preservation of Jacob and his family in a time of fam- ine; and he employed Joseph to bring about the event. He determined to lead this children of Israel from the house of bondage to the land of promise; and he em- ployed Moses, and Aaron, and Joshua, as the princi- pal agents, to accomplish his design. He decreed to overthrow the Babylonian, Persian, and Grecian em- pires in succession; and he carried into execution his pur- poses, by the instrumentality of Cyrus, Alexander, and Augustus Caesar. He determined, that Christ should be crucified; and he brought about the great and im- portant event, by means of many wicked heaits and wicked hands. He determined, that the gospel of Christ should be speedily spread; and he qualified and dis- posed Peter, and his fellow apostles, to propagate it through all Judea. He determined, that it should
SERMON III. AcTsxxvil, 31. 51
have a wider spread; and he raised up Paul to preach the o^lad tidings of salvation to the heathen world. And in connexion with this, he deternnined, that he should be carried to Rome, by means of a certain ship, and the instrumentality of certain sailors. These in- stances, and many more which the sacred writers have recorded, clearly prove, that God does decree to bring about the common events of providence, by the in- strumentality of men. I proceed to show,
II. That whatever God has decreed to bring to pass, by the instrumentality of men, shall certainly take place. There is no room to doubt, whether that will take place, which God has determined to bring to pass by his own hand. This is so plain, that those who deny the doctrine of divine decrees in general, profess to believe, that God has decreed his own actions, and will most certainly act as he has determined to act. But many pretend to doubt, whether every thing, which God has decreed to be done, by human agen- cy, will eventually come to pass. They suppose, therefore, there must be some uncertainty, with re- spect to such events as God determines to bring to pass, by human agency. But if God has decreed to bring about some events, by human agency, it is absolutely certain, that such agency will be exerted, and such events will exist. For, the divine decree always fixes the certainty of whatever is decreed, byestablishmg an infallible connexion between the me%ns and the end. This is the difference between divine foreknowledge and decree. Foreknowledge does not make any fu- ture event, certain, but only proves that it is certain; whereas a decree makes a future event certain, by con- stituting an infallible connexion between the event de- creed, and the cause or means of its coming to pass. When God decreed, that Paul and his company
52 SERMON III. Act^ xxvii,3l.
should get safe to land, he fixed an infallible connex"^ ion between their safety, and the exertion of the sail- ors who managed the ship, ^nd it was this infallible connexion between the means and the end, which rendered this deliverance absolutely certain before it took place. Paul believed what the angel of God told him, and entertained no doubt of arriving safe to land, while danger stared him in the face on every side. His faith w as founded upon the divine decree, which formed an infallible connexion between his safety and the means to bring it to pass. And upon the ground of this infallible connexion between the means and end, God represents the accomplishment of all his de- crees as absolutely certain. "I am God, and there is none like me: declaring the end from the beginning, q,nd from ancient times the things that are not yet done, saying. My counsel shall stand, and I will do a.11 vciy pleasure." David declares, '"The counsel of the Lord standeth forever. The thoughts of his heart to all gen- erations." And Solomon asserts, "There is no wisdom, nor understanding, nor counsel against the Lord." And again he says, "There are many devises in man's heart; nevertheless, the counsel of the Lord, that shall stand." Men have often attempted to frustrate the di- vine decrees, but have never succeeded. Joseph's brethren endeavoured to defeat the divine purposes, but all their etforts served to bring them to pass. Pharaoh attempted to defeat the divine designs, but was ^lade the active instrument of carrying them into execution. Ahab vainly imagined, that he could elude the divine decree, but met the arrow decreed to destroy him. No instance c^n be found of men's frus- trating the decrees of God. Indeed, he challenges theni to do this, if they can. "The Lord of hosts hath sw^orn, s^jing, surely as I have thought, so shall it come to pass,
SERMON lil. Acts xxvii,31. 53
and as I have purposed, so shall it stand." And he said to his disobedient people, who went into Egypt with a design to frustrate his prediction, "Ye shall know w^iose words shall stand, mine, or yoiirs.^^ It is abso- lutely certain, that whatever God has decreed shall take place, whether with, or without, human agency, shall in- fallibly come to pass; because in all cases, his decree has established an inseparable connexion between the means and the end. If men are the means decreed, they shall as certainly as any other means decreed, contri- bute to the end, and eventually bring it to pass. But yet, III. Those events which God has decieed to bring about, by the instrumentality of men, they have natur- al power to prevent. Though God had decreed and predicted, that Paul should stand before Csesar, and that all who sailed with him should arrive eafe to land; yet these very men had natural power to prevent the fulfilment of the divine decree and prediction. If the centurion and soldiers had suffered the sailors to leave the ship, which they had natural power to do, it would have proved the destruction of the whole company. Or if the soldiers had killed all the prisoners, as they proposed, and as they might have have done, Paul would not have stood before Caesar, as God had de- creed. And though it was decreed, that Ihe ship and loading should be lost in the storm; yet this damage might have been prevented, if the master and owner of the ship would have hearkened to f^aul. So he ex- pressly told them, when it was too late to rectify their error. Though God decreed, that Noah should build the ark, and save his family, yet he had natural power to neglect that work, and so to frustrate that divine purpose. Though God decreed, that Joseph should preserve his father's family in Egypt during the famine, yet he had natural power and opportunity to destroy,
54 SERxMON III. Acts xxvii, 31.
instead of preserving them, and so to prevent the event decreed and predicted. Though God decreed, that Hazael should kill the king his master; yet he had natural power to refrain from that traitorous deed, and 60 to prevent the evil, which God had determined and declared should exist. Though God decreed, that Ju- das should betray Christ; yet he had natural power to refrain from that action, to which he was bribed by the Jews and tempted by Satan, and so to counteract the determinate counsel and foreknowledge of God. In these instances, there can be no doubt but that those, who fulfilled, had natural power to frustrate the divine purposes, which depended upon their agency. And now to make it appear, that this is true in all cases, I would observe,
1. That when God decrees, that any event shall be brought about, by the instrumentality of men, he al- ways decrees, that they shall have natural power to fulfil his decree. This must be extremely plain to every one; for we cannot suppose, that God should decree, that any event should be brought about, by human agents incapable of bringing it about. But no man is capable of doing that which he has not natural power to do. When God decreed, that Hazael should de- stroy iiis royal master, he decreed, that Hazael should have both health and strength, to perform the traitor- ous deed, for had he been deprived of these, he could not have fulfilled the divine decree. This holds in all eases, in which a decreed event depends upon the in- strumentality of men. The decree of God is so far from taking away the natural power of those, who are ap- pointed to execute it, that it always secures that power. The decree which made it certain, that Judas should be- tray Christ, made it equally certain, that he should have natural power to perpetrate that crime; so that it was
SERMON III. AcTS>ixvii,31. 55
certain, that he should neither take away his own life, nor have it taken away, before he had actually betrayed his Master. For God to decree, that men should be in- strumental in bringing some particular event to pass; and yet not decree to give them natural power to do what was necessary on their part to do, would be the same, as to decree that that event should not take place. It must, therefore, be admitted, that men always have natural power to do whatever God has dea'eed they shall do. But,
2. When men have natural power to do any thing, they always have natural power to neglect it. Noth- ing can be plainer, than that those who have a natu- ral power to act, have the same natural power to re- frain from acting. The seamen and master of the ship, who had natural power to set sail, had the same natural power to desist from that rash conduct, ac- cording to the good advice of Paul. The soldiers, who had natural power to guard the prisoners, had the same natural power to neglect their duty, and let them escape. So that it always holds true, that when God gives men natural power to fulfil his decrees, they have the same natural power to neglect to fulfil them. Hence,
3. Men always have natural power to frustrate those divine decrees, which they are appointed to ful- fil. God decreed, that Paul and his company should get safe to land, by the instrumentality of the sailors; but they had natural power to frustrate that decree. So Paul told the centurion and the soldiers, "Except these abide in the ship ye cannot be saved." The sailors were about to leave the ship, and to neglect alfording the company that assistance which was de- creed, and which was absolutely necessary to preserve tlif» livfs of the passengers. This they had natuial
56 SERMON III. Acts xxvil, 31.
power to neglect, and had they neglected it, they would have frustrated the divine decree. As it is al- ways true, that men have natural power to fulfil any decree, which they are appointed to fulfil; so it is equally true, that they always have the same natural power to prevent the fulfilment of it. Their not act- ing, in every such case, would as effectually frustrate the purpose of God, as their acting would fulfil his purpose. And since he always gives men natural power to fulfil his decrees, they always have the same natural power to defeat them. This all those are conscious of, who attempt to frustrate his designs. Joseph's brethren thought they had natural power to defeat the divine purpose. Ahab, when he w^nt to Ramoth-Gilead, had the same opinion. The soldiers supposed they had natural power to kill Paul, as they proposed, to prevent his escape. And all men are conscious that they have natural power to neglect whatever they have natural power to do. It hence follows, that men have, and know they have natural power to frustrate those decrees of God, whose ac- complishment depends upon their agency.
IMPROVEMENT,
1. Since men always fulfil those decrees of God, which they have natural power to frustrate, we must suppose, that he always makes them willing to act agreeably to his decrees. Two things are absolutely necessary in order to men's acting; one is to be able, and the other is to be willing. By being able is meant a natural power to act, and b^ being willing a moral j)Ovvcr to act. Whatever God determines men shall do, he not only gives them a natural, but moral power to do: and when he gives them both a natural and moral power to do any thing, they are under a moral
SERMON III. AcTsxxvii, 31. 57
aecessity of doing it. Hence there is always both a natural possibility, and a moral impossibility, of their defeating the divine purposes. In one sense it is always true, that men can defeat the designs of God; and in another sense it is always equally true, that they can- not defeat his designs. This distinction between nat- ural and moral power, natural and moral necessity, and natural and moral impossibility, is agreeable to common sense, and to the whole tenor of Scripture; and fully accounts for men's always fulfilling those pur- poses of God, which they have natural power to frus- trate. Though God knows, that mankind have natu- m\ power to act contrary to his designs; yet he knows, that he is able to make them willing to fulfil his purposes, and that he has determined to make them willing; and hence he knows, that they always will fulfil his purposes, by voluntarily performing those actions, which he has determined they shall perform. God has the hearts of all men in his hand, and can turn them whitherso- ever he pleases, as the rivers of water are turned. And it is by operating upon their hearts, that he makes them the voluntary instruments of fulfilling those pur- poses of his, which they have natural power to coun- teract and defeat.
2. If men always have natural power to frustrate as well as fulfil the decrees of God; then they always act freely in fulfilling his decrees. If they were will- ing as well as able to defeat his purposes, they certain- ly would defeat them. Was there ever an instance known of a man's beino; both able and willing: to do an action, and neglecting to do it? Or can we even conceive of a man's being both able and willing to do an action, and yet neglecting to do it? It is just as im- possible to conceive of such a case of neglect, as to conceive of an effect without a cause. When a man 8
58 SERMON III. Acts xxvii, 31.
is both able and willing to act, there is a sufficient cause for his acting; but no cause at all for his neg- lecting to act. Hence it is absolutely certain, that men always act freely, while they act agreeably to the divine purposes, which they are able to frustrate, be^ cause no reason can be given, why they act agreeably to those divine purposes, jDut that they choose to act agi'eeably to them. If the decrees of God prevented men from acting voluntarily, they would indeed des- troy their free agency; but since they are consistent with their acting voluntarily, they are entirely consist- ent with their moral freedom. Paul and all those who sailed with him in their voyage to Italy, acted agreeably to the decrees of God, yet they acted freely, because they acted voluntarily, in every instance of their conduct. Accordingly, when they arrived to land, Paul told them, that they ought to have heark- ened to him, and that if they had hearkened to him, as they might have done notwithstanding the divine decree, they would have escaped the harm and loss, which they had unhappily sustained. This instance demonstrates, that the decrees of God respecting the conduct of men, are perfectly consistent with their free agency in fulfilling his decrees.
3. If men have natural power to frustrate as well as to fulfil the decrees of God; then the non-elect have as fair an opportunity of being saved as the elect. The decree of reprobation leaves them in the full pos- session of all their natural power to choose or refuse the offers of mercy. They have as much strength, and as fair an opportunity to embrace the gospel, as the elect have, before they embrace it. This may be clearly exemplified in the case of Judas, who w as rep- robated; and of Paul, who was elected. They were both, for a long time, in a state of impenitence and unbelief. Judas in that state was as able to embrace
SERMON III. Acts xxvii, 31. 59
the gospel, as Paul was in the same state. Paul acted freely in rejecting the gospel, and as freely in embrac- ing it; and Judas, if he had pleased, might have done the same. Though he refused the overtures of mercy and betrayed his Master; yet after all, instead of des- troying his own life, he might have repented and ob- tained forgiveness, notwithstanding the divine decree to the contrary. And this is true, in regard to all the non-elect. God has provided an atonement for them, as well as for the elect. He offers salvation to them as well as to the elect. He commands them to ac- cept of salvation, as well as the elect. He promises salvation to them, if they will accept it, as well as to the elect. Why then do they not enjoy as fair an opportunity to obtain eternal life, as the elect? If they perish, they must necessarily perish, by their own choice. God places all under the gospel, in such a situation,, that the gospel must necessarily save them, if they only choose to be saved. The serv^ant who re- ceived one talent, was as able to improve it, and to obtain a reward from his master, as those who received and improved more talents. Those who were first invited to the gospel feast, and refused to go, were as able to go, as those were who went, and en- joyed the entertainment. The non-elect will forever feel, that they might have gone to heaven, if they had chosen to go to that holy and happy place; and that their own choice, and not the decree of reprobation shut them out of the kingdom of glory. And this will constrain them to justify God in freely offering salvation to them, and in condemning them for reject-' ing his gracious invitations.
4. If men have natural power to fiustrate as well as to fulfil the decrees of God; then there is a propriety in the warnings, cautions, and admonitions given to saints against falling away. Many imagine that such exhortations arc inconsistent with the certainty of their
60 SERMON III. Acts xxvii, 81.
final perseverance. We firmly believe, that all those whom God has given to Christ in the covenant of re- demption, shall certainly be renewed, sanctified, and saved. But if this be true, many are ready to ask> Why should real saints be cautioned against falling away, and threatened with final ruin, if they should fall away? This subject furnishes at complete answer to this question. It is because they have natural power to frustrate the divine decrees. They have natural power to apostatize from the faith, as well as to per- severe in it. There is, therefore, a natural possibility of their falling away; and this natural possibility of falling away creates danger; and where there is danger, cautions and warnings against it, are altogether proper and necessary. Men may be in danger of an evil, which it is certain they shall eventually escape. It was after Paul had been divinely assured, that he and his company should get safe to land, that he said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved." This implies, that the certainty of their safety was consistent with the danger of their being lost. Paul was chosen from eternity to be a believer and a preacher of the gospel; but while he remained an enemy to Christ and to his followers, there was danger of his never becoming either a be- liever or preacher. And after he became a believer and a preacher, he tells us, that he still considered himself in danger of being finally cast away. Believers live in the same world, in which they lived, before they believed; they are surrounded by the same spiritual enemies, by which they were surrounded, before they believed; and they have the same natural power to re- nounce thegospel,which they had to reject it,before they believed; hence they stand in peculiar need of cautions and warnings, to resist the devil, to overcome the world, to keep themselves in the love of God, to watch
SERMON III. Acts xxvii, 31. 61
and pray against temptations, and at all times, and under all circumstances, to take heed lest they fall. Such warnings and cautions are not only proper, but necessary means, to keep saints from falling, and to conduct them safely to the kingdom of heaven.
Finally, since God has determined to bring about great and important events by the instrumentality of men, it is of great importance, that they should be ac- tive and diligent in carrying into execution his wise and holy designs. The means to promote any end, are as necessary as the end to be promoted. It was as necessary, that the shipmen should be restrained from leaving the ship, as that the lives of all on board ishould be saved. By employing men as means, in carrying on his designs, God has made human agency extremely necessary and important. He has put it into the power of men to do unspeakable good, while they are acting their parts in this probationary state. How eminently useful were the patriarchs, the proph- ets, and other good men, before the gospel day; and how much more good have the apostles, the ministers, and the followers of Christ done since! The field of usefulness is continually opening wider and wider. God has let us know, that he has determined to extend his kingdom through the world, by the instrumentality of human agents. A door is open for all men of every age, character, and condition, to employ all their abil- ities, to bring about the most desirable and important events. All who cordially co-operate with God in fulfilling his purposes, shall meet with final success and an ample reward. These are the strongest mo- tives to exertion, that can be presented to the minds of men. And in the view of these, let all be steadfast and immoveable, always abounding in the work of the Lord, forasmuch as their labour shall not bo in vain in the Lord. Amen.
SERMON IV.
THE SCI^IPTURAL ACCOUNT OF THE DEVIL OUGHT TO BE BELIEVED.
1 Pet. V, 8. Be sober, he vigilant: because your adversary i1i6 devil, as a roaring lion, walketh about seeking whom he may devour.
IT is generally unwise to despise our enemies, because it prevents that vigilance, which is necessary to defeat their evil designs. We often suffer more from those whom we contemn, than from those whom we fear. And, perhaps, mankind in general receive much great- er injuries from their common enemy, whose power and malice they vainly deride, than from all their oth- er enemies put together. Some are ready to doubt the existence of their adversary the Devil, and consid- er him merely as a creature of the imagination; while others who believe his existence commonly speak of him in the most familiar terms of reproach and con- tempt. But if he does really exist, and possess all that malevolence, which is ascribed to him in the text; then he is certainly much more to be feared than despised. And since all men are more or less exposed to his de- structive influence, it concerns them to form just ap- prehensions of his power and disposition to deceive and destroy them. It is proposed, therefore, in the follow- ing discourse, to give the scriptural account of the Devil, and make it appear, that we ought to believe that account.
1. Let us consider the scriptural account of the Dev- il. This common enemy of mankind is more fre-
SERMON IV. 1 Pet. v, 8. 63
quently mentioned in the Bible, than any other par- ticular person or agent, except the man Christ Jesus. He is called by a great variety of appellations. More than fifty times he is called the Devil. More than forty times he is called Satan. And he is very often designated by several other names: such as the Accuser of the brethren, Apollyon, Angel of the bottomless pit, Prince of darkness, Prince of devils, and the God of this world. Nor do the sacred writers merely men- tion his names, but fully describe his origin, his charac- ter, and his conduct.
1 . They represent him as an apostate angel. The scripture clearly reveals the apostasy of angels. The apostle Peter says, "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." And the apostle Jude gives a similar representation. ^'The angels which kept not their fust estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." Satan, the head and leader of these apostates, originally belonged to a high and holy order of beings. But what his first offence was, we are not expressly told in his history. Some, however, have conjectured, that his first sin consisted in refusing to obey Christ as Mediator, and to minister to those who were to be heirs of salvation. And this idea seems to be suggest- ed by several texts of Scripture. Christ speaking of the Devil in the eighth chapter of John says, "He abode not in the truth," that is, he was not steadfast in obe- dience to Him, who was the way, the truth, and the life. And this disobedient temper he might manifest, when the Father said concerning the Son, "T^et all the angels of God worship him." If, on that occasion, Sa- tan aid refuse to bow to the Mediator, it seems his fust
64 SERMON IV. 1 Pet. v, 8.
sin must have been pride; which appears to be intimat- ed in the apostle's words to Timothy. "Not a novice, lest being lifted up with pride, he fall into the con- demnation of the devil." It is certain, however, that Satan once belonged to the highest order of created beings, and was, perhaps, the highest of that order. But by pride or some other offence, he apostatized from God, and led others to apostatize from him; for which he was doomed, with his followers, to a state of everlasting darkness and despair. But notwithstand- ing his loss of holiness and happiness, he still retains that superior power and intelligence with which he was originally created.
2. The scripture represents the Devil, as an invisi- ble agent in this world. He is said to be a Spirit, which denotes his invisibility. He is likewise repre- sented as taking possession of the minds of men, and invisibly governing their thoughts and actions. But though he is naturally invisible to human eyes, yet he is capable, as well as the angels of light, of assuming a material vehicle, and of becoming visible to mankind. It seems, he appeared to Adam and Eve in a visible form. But we are not to suppose, that God ever permits him to assume a bodily shape, unless it be on some peculiar occasion, to answer some special purpose of providence. It is true, he is represented in the text as a roaring lion; but this is to be understood figuratively. As an angel he is a spirit, and as a spirit he is natural- ly invisible, and, in his common intercourse with man- kind, acts in an invisible manner; though he may oc- casionally put on a human or some other visible ap- pearance.
3. The scripture represents the Devil, as the head of all the apostate angels. We are not informed how many of the heavenly hosts apostatized from God^
SERMON IV. 1 Pet. v, 8. 65
but there is reason to believe, that the number was great. When our Lord asked an unclean spirit his name, he replied, "My name is legion: for we are many." This account agrees with what the apostle says concerning the various ranks of fallen angels. "We wrestle not against flesh and blood, but against princi- palities, against powers, against the rulers of the dark- ness of this world, against spiritual wickedness in high places." Among these various orders of apos- tate spirits, he, who is emphatically called the devil, holds the highest. This is frequently intimated in scripture. Wiien our Saviour cast a devil out of a dumb man, the pharisees said, ''He casteth out devils through the prince of devils." And they said on another occasion, 'This fellow doth not cast out devils, but by Beelzebub the prince of devils." A similar remark was made by those, who saw Christ cast out a devil that was dumb. They said, "He cast- eth out devils through Beelzebub the chief o^ devils." But he kiiowing their thoughts said unto them, "Every kingdom divided against itself is brought to desolation. If Satan also be divided against himself, how shall his kingdom stand?" Here Christ seems to confirm the common opinion among the Jews, that the Devil is a chief or a prince, who reigns supreme in his own kingdom.
4,. The scripture represents the Devil, as being con- versant in this world, and exerting his power and influ- ence here. The author of the book of Job says, "When the sons of God came to present themselves before the Lord, Satan came also among them." And when the Lord asked him whence he came, he answer- ed, "From going to and fro in the earth, and from walking up and down in it." The apostle gives the
same representation of him in the text. "Be sober, 9
66 SERMON IV. 1 Pet. v, 8.
be vigilant: because your adversary the devil, as a roaring lion, walketh about seeking whom he may de- vour." When Christ saw him coming to tempt him, he said, "The prince of this twHd cometh, and hath noth- ing in me," He also predicted the descent of the Holy Ghost, who should restrain and condemn Satan. "When he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of judgment, because the prince of this world, is judged." The Devil has always been roaming through this world, and as the prince of the power of the air, produced winds, and storms, and other natural evils, to afflict mankind, and carry on his malignant opposition to Christ and the interests of his kingdom. He has al- ready spread misery and destruction far and wide; and he means, if possible, to ruin the human race. Nor does he act alone, but causes all his subjects to co-op- erate in all his malevolent purposes. Were all these apostate spirits only visible, they would appear more terrible, than so many ravening wolves. For,
5. The scripture represents the Devil, and conse- quently his subjects, as perfectly malevolent. This is the character given of him in the text. "Your adver- sary the devil as a roaring lion, walketh about seek- ing whom he may devour." He is called an evil spirit, a foul spirit, an unclean spirit, a liar, a murderer, a tormentor, a destroyer. Yea, he is represented as the perfection of malignity. When Christ would paint sinners in the blackest colour, he compares them with this impure spirit. "Ye are of your father the devil, and the lusts of your father ye will do." And when the apostle would represent the bitterest passions of human nature in the most odious light, he calls them "earthly, sensual, devilish.''^ God's conduct to- wards Satan, and towards all other beings, has imbit-
SERMON IV. 1 Pet. v, 8. 67
tered his mind, and filled his selfish heart with the highest degree of envy, malice, and revenge.
6. The scripture represents this Enemy qf all right- eousness, as having access to the minds of men, and possessing a power of tempting their hearts, and leading them into all manner of moral evil. We are told that he tempted our first parents to eat of the forbidden fruit; that he led the posterity of Noah to forget and forsake God; that he provoked David to number Israel; that he seduced many of the people of God into idolatry; that he tempted Christ in the wilderness; that he put it into the heart of Ju- das to betray him; that he filled the heart of Ananias to lie unto the Holy Ghost. He is called the spirit, that worketh in the children of disobedience. He is said to blind the minds of them that believe not. And it is predicted, that he shall in time to come, go out to deceive the nations, which are in the four quarters of the earth. Hence God repeatedly and solemnly warns men to guard themselves against his wiles and temptations. Timothy is divinely directed to instruct such as oppose the gospel, "that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." Paul ex- horts himself and his christian brethren to exercise mu- tual forgiveness, '-Lest, says he, Satan should get an advantage against us: for we are not ignorant of his devices." To the Ephesians he says, "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Stand therefore having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked, And take the helmet of salvation, and the sword of the Spirit*
68 SERMON IV. I Pet. v, 8.
which is the word of God." The apostle James also warns christians against the assaults of Satan. '^Sub- mit yourselves to God. Resist the devil, and he will flee from you." The duty and importance of such caution and resistance, the apostle Peter solemnly urges in the text. "Be sober, be vigilant: because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." All these warnings and admonitions necessarily suppose that the Devil has access to the minds of men, and continually employs all his power and subtilty to seduce and de- stroy them. I proceed to show,
II. That we ought to belic*ve this account of the Devil. It is a just and scriptural account. Nothing fabulous or fictitious has been mentioned. It appears from the whole currerit of Scripture that the Devil was originally an angel of light; that he retains his angel- ick nature and high rank among the apostate spirits; and that he is invisibly present in this world, where he has access to the minds of men, and employs every ar- tifice to destroy them. That this scriptural account of the devil is worthy of belief, will appear from the following considerations.
1. It is God's account, whose knowledge and verac- ity are unquestionable. He was as able to give us the history of the Devil, as the history of Adam, or Noah, or Abraham, or any other person, whom he has re- corded in his word. He knew Satan from the begin- ning of his existence, and was able to give a true ac- count of his primitive state, of his first apostacy, and of his conduct towards Adam and all his posterity to the end of time. He has not, indeed, revealed all that he might have revealed concerning this first apostate; but what he has revealed must be infallibly true, and demand universal belief.
SERMON IV. 1 Pet. v, 8. 69
3. There is the same oround to believe the scriptural account of the Devil, as there is to believe the scriptural account of the Angels, who kept their first estate. His history and theirs come ironi the same Author, and are extremely similar. Are they represented as spirits? so is he. Are they represented as superior to men? so is he. Are they represented as invisible? so is he. Are they represented as having intercourse with this world? so is he, Are they represented as promot- ing the cause of Christ? he is represented as opposing it. But here it is worthy of remark, that God lias giv- en a more full and particular history of the Devil and his angels, than he has of the principalities and powers above. In some respects, therefore, his history is worthy of more attention and regard than theirs. But many profess to believe their existence and agency, who doubt the existence and agency of Satan. This is highly absurd. If we ought to believe what God says concerning the Angels of light, we ought, by no means, to call in question what he says concerning our adversary the Devil.
3. The history of this destroyer is altogether cred- ible, because it is completely interwoven with the his- tory of the Saviour. The first account of the Devil stands immediately connected with the first account of Christ. The sacred historian first relates the agency of the Devil in the seduction and ruin of man; and then introduces the Mediator, who should destroy the works of the Devil, by restoring man to the divine fa- vour. At the same time, it is foretold, that there should be a constant contest between Satan and Christ, until the latter should finish the work of redemption. And according to the history of the Devil, he has been con- tinually opposing Christ and his cause in the world; and he will persist in his opposition until the work of
70 SERMON IV. 1 Pet. v, 8.
redemption is completed, and the final sentence is pas- sed upon the impenitent at the last day: "Depart ye cursed into everlasting fire prepared for the devil and his angels." Thus the history of the Devil is inter- woven with the scriptural account of all the most im- portant events, which have taken place, from the begin- ning of time, and vvhich shall take place till time is np more. Indeed his history is inseparably connected with the whole history of the Bible, and cannot be rejected, without destroying the credibility of all sacred history. If we must believe any thing recorded in the Bible, we certainly must believe the history of the Devil, which stands upon the broad foundation of divine revelation in general: especially if we consider once more,
4. That there is nothing absurd in the scriptural ac- count of the Devil. We can form clear and distinct ideas of such a being as the Devil is represented to be. We can conceive of God as an invisible spirit; we can conceive of angels as invisible spirits; and we can con- ceive of our own souls as invisible spirits; we can, therefore, as easily conceive of the spirituality and in- visibility of Satan. Nor is it less easy to conceive of his perfect malignity. This is the very disposition of our world, which lies in wickedness. But it is often said, that there is something absurd and incredible in the account of the Devil's tempting mankind to sin. This part of his history, however, coroborates and es- tablishes the whole. Why should the Devil be once mentioned in the Bible, if he were only an idle spectator of human affairs? Or why should so many warnings and admonitions be given to mankind to avoid and resist the influence, if he had no power to lead them into temptation? But if, on the other hand, he is their grand adversary, who is continually seeking to seduce and destroy them; then there is a great propriety iji
SERMON IV. 1 Pet. v, 8. 71
their being so repeatedly and solemnly cautioned to resist his dangerous assaults.
-But to come more directly to the point, I would observe, that we often experience something as diffi- cult to explain, as the temptations of Satan. While our external senses are completely locked up, in a dream, we can see persons, and converse with them, and distinguish their features and dress. This is something more than barely thinking of such persons at a distance, while we are awake, and something ex- tremely hard to account for. It is, perhaps, quite as easy to conceive how Satan should suggest thoughts to our minds, without the aid of our external senses, while we are awake; as to conceive how any agent should be able to make us see, and hear, and converse, in our sleep. Whoever can give a clear and rational account of dreaming, we doubt not, can give as clear and rational account of the power of Satan to suggest temptations to the human mind. But however mys- terious it may be, that Satan should have access to our minds, yet it seems to be confirmed by daily experi- ence. Why is the chain of our thoughts so often and so suddenly broken? Why do new, unconnect- ed, and unexpected thoughts so frequently rush into our minds? Why do thoughts, which the mind ab- hors and endeavours to banish forever, so repeatedly and repeatedly recur? These things favour the account, which the scripture gives of Satan's tempting power over us. And they afford all the evidence of it, that we could expect to have from actual experience. We cannot suppose that the operations of an invisible agent should be sensibly perceived, but only the effects of his operations; and these are, perhaps, very general- ly and sensibly perceived. But whether we perceive the effects of Satan's agency upon our minds or not,
72 SERMON IV. 1 Pet. v, 8.
or whether we can account for his producing such ef- fects or not; there is nothing absurd or contrary to reason and experience, in the plain account, which God has given us, of his seducing influence. God is perfectly acquainted with all the powers of our mali- cious adversary, and all the avenues to our minds. If Satan can suggest thoughts to us, or paint objects on our imagination. God knows it; and we must believe, that he never would have warned us to resist the Dev- il, if he had no power to tempt us to evil. In a word, we have no reason to doubt, but every reason to be- lieve the account, which God has given us of the ex- istence, character, and conduct of Satan, who goes about as a roaring lion, seeking whom he may devour.
IMPROVEMENT.
1. What has been said in this discourse, may serve to expose some false notions, which have been enter- tained and advanced, concerning the origin and opera- tions of the Devil. Some have supposed, that he is not a created but an uncreated and self-existent Spirit, who has always been opposing the designs and opera- tions of the Creator and Governour of the world. They cannot account for the numerous natural and moral evils, which so generally prevail, without the supposition of an eternal malevolent being, who is the first author of all the sin and misery in the universe. And they refer to several passages of scripture in sup- port of this opinion. It is true, we read in the eighth of John, ''He was a murderer from the beginning.^^ And in the first epistle of the same apostle, "He that committeth sin is of the devil; for the devil sinneth from the beginning" Again we are told, that the devil is the god of this world, and that he sotcecl icires among the wheat, by which are meant wicked men.
SERMON IV. 1 Pet. v, 8. 73
None of these texts necessarily imply, that the devil has an underived existence, or omnipotent power. His being a murderer and sinning from the beginning implies nothing more, than his being the first sinner and the first tempter to sin. And his sowing tares among the wheat is to be understood figuratively, as denoting his agency in tempting men to wickedness in general, and to a false profession of religion in particu- lar. This appears to be the true construction of the passages of scripture under consideration; and accor- ding to this construction, they serve to illustrate and confirm the scriptural acrount of the devil, which has been given in this discourse.
Some who acknovv^Iedge the existence of Satan, seem to think he has little or no concern in leading men into moral evil. They say the native corruption of the human heart will account for all, or nearly all the sins which are committed, without any tempta- tions of the devil. But it ought to be considered, that a general propensity to sin will not lead any person to any particular sin, without a particular motive or temptation to that particular sin. There must always be some objective motive presented to the view of the mind, in order to excite or draw forth the native de- pravity of the heart. The worst man on earth will neither curse nor swear, neither cheat nor lie, neither steal nor kill, without some particular motive or temp- tation to commit either of these gross immoralities. Satan knows, therefore, that he has no ground to ex- pect any man will commit any particular sin, which he desires he should commit, unless he suggests a par- ticular motive or temptation to that particular sin. He tempted David to number Israel, because he sup- posed he would not number them, unless he led him
into that sin, by a suitable temptation. He acted in 10
U SERMON iV. 1 Pet. v, ^.
that case, upon the same ground that wicked men act/ when they tempt one another to sin. Though they know each other to be extremely corrupt, yet they think it is necessary to tempt, persuade, and seduce one another to particular acts of wickedness. There is, therefore, just as much occasion for Satan's tempt- ing men to sin, as for their tempting one another. It IS true, there may be much moral evil committed, without his agency, since there are so many other ob- jects and agents which may present temptation. But since he actually desires to destroy mankind, we may well suppose, that he emploj^s all his malice and subtilty to involve them in sin and ruin. Still some may say, the Devil is not omnipresent, he cannot be every where at once, nor tempt more than one person at one time; and, therefore, it must be very seldom that he tempts the same person, and never, perhaps, the larg- est part of mankind. There would be some plausi- bility in this objection, were there but one evil Spirit to tempt the children of disobedience. But it appears from what has been said, that Satan is at the head of myriads of impure spirits, who are united with him and act under him, in tempting and deceiving the world; and he may employ as many millions in his service, as there are millions of men in this state of probation. If every heir of salvation has a good angel to attend him, as the scripture seems to intimate; why should it be thought absurd to suppose, that there is an evil angel, who occasionally if not constantly at- tends every impenitent sinner on the face of the earth? There is a perfect consistency in all the scripture says concerning the apostacy of the Devil and his angels, feheir malignant nature, and destiuctive infiLience upon the minds of men: and whoever v/ill fairly and can- didly consider the subject, will fmd every shadow of
SERMON IV. 1 Pet. v, 8. 75
objection entirely vanish. Tinose who indulge doubts and difiiculties upon this point, "give place to the Dev- il," who wishes to keep them in ignorance and unbe- lief of his devices, that he may lead them captive at his will.
2. It appears from what has been said in this dis- course, that the denial of the existence and operations of the Devil directly tends to total infidelity. There are many truths contained in the Bible, which men may disbelieve, without entertaining the least doubt of the plenary Inspiration of that sacred volume. But to deny the truth of what is so plainly and abundantly revealed concerning the existence and agency of Satan, strikes at the root of divine revelation. The history of the Devil is so interwoven with the facts which the scripture records and with the doctrines which it teaches, that whoever denies the existence and agency of that great Adversary, who is said to involve the world in sin and misery, must naturally and necessa- rily consider the gospel, or the whole scheme of re- demption, as a cunningly devised fable. Accordingly we find that Deists, who are professed infidels, openly reject and ridicule the notion of the existence and temptations of Satan. And those who are leaning to- wards infidelity, such as Universalists and Socinians, call in question not only what the Bible teaches con- cerning the Devil's tempting the hearts and possessing the minds of men, but also what.it declares concerning the existence of evil spirits in general. Reason, obser- vation, and experience unitedly testify, that those, who deny the scriptural account of the Devil, are taking large strides towards complete infidelity. It is, there- fore, very alarming, that such an anti-scriptural senti- ment is so openly avowed and propagated at the pres- ent day of error and delusion. There is just ground
76 SERMON IV. 1 Pet. v, 8.
to feaFj that many unsanctified and unthinking per- sons will be entirely ruined, before they even suspect that they are in the path of the destroyer.
3. If the Bible gives a true description of the Devil; then he undoubtedly does all in his power to make men infidels. He knows the gospel has a direct ten- dency to defeat all his malignant designs, and, unless he can prevent men from believing it, he must inevit- ably fall before its powerful influence. Our Saviour says he felt this effect, when he sent forth his seventy apostles to preach the gospel in his name. "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he eaid unto them, I beheld Satan as lightning fall from heaven." The Devil has, from the beginning of the world to this day, endeavoured to prevent mankind from believing the word of God. By this artifice he ruined our first parents. By this artifice he destroyed Ahab. By this artifice he attempted to deceive Christ himself, and defeat the design of his mediatorial work. As he is an acute and subtile reasoner, so he is capable of suggesting the most sophistical arguments against divine Revelation. His enmity to the gospel naturally prompts him to employ this method to sub- vert it, whenever he sees any prospect of success. How often does he suggest doubts to the minds of both saints and sinners, respecting the Inspiration of the Scriptures? How often does he help the promo- ters of infidelity to the most plausible and delusive ar- guments, to pervert the doctrines and subvert the first principles of Christianity? His agency is often very visible in the writing's and reasoninos of Infidels. At the present day, the enemies of the gospel appear to be under a more than common influence of the great Deceiver. It seems to be his main object, to spread
SERMON IV. 1 Pet. v, 8. 7?
infidelity through all the christian world, and his suc- cess is extremely great and alarming.
4. h' the Devil has such power and inclination to tempt and deceive mankind, as the Scripture repre- sents; then we may learn why they so often go beyond their intentions and expectations in sinning. When they commit a sin once, they have no thought of committing it again; or when they indulge themselves in one sinful practice, they have no thought of going into another. They intend and expect to set bounds ' to their sinning. This is always the case with young sinners, and not uncommonly the case with declining and backsliding professors. But Satan knows the natural connexion between the beginning and the continuance in sin, and between one course of sinning and another. When he has tempted them to begin iniquity, he knows he has them on his own ground and in his own power, and neglects no opportunity of leading them, step by step into that path, which he imagines will most infallibly prove their ruin. Though they may be, at certain times, alarmed at the progress they have made in sins of omission and commission; yet he can easily allay their fears, and push them on in their usual course of negligence and disobedience. How many has he led from lying to cheating, from cheating to stealing, and from stealing to murder? How many has he led from Arminianism to Arian- ism, from Arianism to Socinianism, from Socinianisms to Deism, and from Deism to Atheism and total Skep- ticism? And how many has he led in a more insen- sible way to ruin, by first tempting them to neglect prayer, next reading the Bible, next hearing the gos- pel preached, and finally the whole concern of their souls? It is extremely difficult, if not impossible, to account for the high-handed crimes, the absurd errorSj,
fS SERMON IV. 1 Pet. v, 8.
and the general security and stupidity of mankind un- der the gospel, without the instrumentality of the Dev- il, who always lies in wait to destroy them. But it is easy to see how they are carried beyond their inten- tions, resolutions, and expectations in their sinful ways, through his subtile and powerful temptations. His seductive agency will account for the sins of Adam, Noah, and Lot, Moses, David, and Solomon, Ahito- phel, Jeroboam, and Judas, the idolatry of the Heath- ens, and the degeneracy, delusion, and infidelity of millions in the Christian world.
Finally, this subject admonishes all persons of eve- ry age and character, to guard againt the fatal influ- ence of their common adversary the Devil. His in- visibility, subtilty, and malignity, render him a most dangerous enemy. He has slain his thousands and ten thousands, and still walks about seeking whom he may devour. None, while they remain in this im- perfect state, are beyond the reach of his fiery darts and evil suggestions. Though saints have been turn- ed from darkness to light and from the power of Sa- tan UDto God, and translated into the kingdom of his dear Son; yet they ars still exposed to the assaults of the Devil, who wishes to molest, disturb, and injure those, whom he knows he cannot finally destroy. It highly concerns them to use every proper method to resist the Devil, that he may flee from them.
In the first place, let them live in the habitual exer- cise of sobriety. "Be sober," is the divine direction to christians. While they maintain sobriety, the ad- versary knows they are guarded v/ithin against any temptation he can suggest. But when he sees them in a light and airy humour, he knows they lie open to his malignant influence, and will by no means fail to improve such a favourable opportunity of trying
SERMON IV. 1 Pet. v, 8. 79
the strength of their graces, by holding up a tempta- tion exactly suited to the present state of their minds. Whether the levity of christians arises from their nat- ural disposition, or from the company they are called to keep, or from a particular and occasional relaxa- tion of their minds, it always exposes them to the as- saults of Satan, who knows w"hen, and w^here, and to whom to present temptations. He is so w ell acquaint- ed with mankind in general, and with particular per- sons, that he can pretty certainly determine, when they are in a state of gravity or levity; and, of conse- quence, when he can attack them to the best advan- tage. This ought to excite the children of God, to maintain a constant and habitual sobriety or self-pos- session, that they may escape or repel the fiery darts of the wicked one.
In the next place, it behoves them to live in the ex- ercise of vigilance as well as sobriety. Hence says the apostle, "Be sober, be vigilant; because your ad- versary the devil, walketh about seeking whom he may devour." A watchful enemy needs to be watch- ed. Christians should realize, at all times and in all places, that they are continually attended by a subtile and invisible foe, who is incessantly bent upon draw- ing them into his snares. Here they are extremely apt to fail, and give Satan an advantage of doing them a great deal of mischief. It is for want of cau- tion and vigilance agairist his influence, that they of- ten suffer so much from him, without knowing from whence the evil comes. They ascribe to other causes, what is the effect of his malignant suggestions. How many doubts, and fears, and anxieties, and follies, and sins, might they escape, by watching over their own hearts, and propeily avoiding every thing, which
8d SERMON IV. 1 Pet. v, 8.
they have found Satan has employed to lead them astray.
But though sobriety and vigilance will have a great tendency to preserve them from the temptations of the Devil; yet they need something else to defend them- selves against his violent assaults. And the best weapon they can possess and employ is the word of God. By this weapon > our Saviour gained the victo- ry in the hour of temptation. Satan quoted Scrip- ture to seduce him from his duty; and Christ quoted Scripture, which at once condemned and defeated his design. Let christians follow this example of the great Captain of their salvation, and foil Satan with his own weapon. Let them diligently read and carefully treas- ure up the doctrines, the precepts, and the promises of the gospel, that they may always be prepared to dis- cover the devices of the Devil, and resist all his efforts to lead them into the belief of error, or the practice of sin.
Though these are some of tlie best means they can use to overcome the tempter; yet, if they would ensure success, they must sincerely implore the aid and in- fluence of Him, who is stronger than the strong man armed. It ought to be daily their heart's desire and prayer to God, that he would not "lead them into temptation, but deliver them from evil." He is able to prevent their being tempted above what they are able to bear, and with every temptation to make a way for their escape. In a word, let them seriously ponder and cordially obey the solemn exhortation of the Apostle upon this subject. "Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil. For we wrestle not against flesh and blood, but against prin-
SERMON IV. 1 Pet. v, 8. 81
cipalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand therefore having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wick- ed. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying al- ways with all prayer and supplication in the Spirit, and watching thereunto with all perseverance."
But the case of sinners is more alarnung, and calls for a more solemn admonition to duty. They are dead in trespasses and sins, and wholly under the dominion of the god of this 'world, the spirit that now worketh in the children of disobedience. He is con- stantly endeavouring to blind their minds, harden their hearts, and stupi fy their consciences. Hence says the apostle, "If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." It is in vain to exhort sinners to resist the Devil, who is seeking, not only to injure them in time, but to destroy them in eternity, while they remain his cordial subjects, and unite with him in opposing God and the whole Scheme of redemption. Their first and indispensable duty is to renounce the spirit and kingdom of Satan, and cordially embrace the gospel. And as soon aa they turn from darkness to light, and from the power
of Satan unto God, they will have the power and 11
B2 SERMON IV. 1 P^T. V, 8.
grace of the Almighty engaged to guard them from their mortal enemy. But if they will reject the coun- sel of God against themselves, and walk in the paths of the Destroyer, th^y must expect to hear that awful sentence denounced against them at the great and last day, "Depart from me, ye cursed into everlasting fire prepared for the devil and his angels.'*
SERMON V.
THE EXHIBITION OF CHRIST TRIES THE HUMAN
HEART.
Luke ii, 34, 35. And Simeon blessed iliem^ and said unto Mary his mother^ Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall he spoken agq>inst; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
THOUGH Christ was born in a low and obscure condition; yet never, perhaps, did two parents in Is- rael perform the rite of dedication with such emotions of heart, as Joseph and Mary felt, when they appear- ed in the temple, and publicly consecrated to God their Child, their Saviour, and their Sovereign. At the same time, good old Simeon came in, and raised the tide of their affections. After praising God for the long expected Messiah, and for the opportunity of see- ing the young Redeemer, he addressed the mother of our Lord in the words \ have read. "Behold, this child is set for the fall and rising again of many in Is- rael, and for a sign which shall be spoken against; that the thoughts of many hearts may be revealed." It appears from this declaration, which was made un- der a divine impulse, th?*t it was the design of God, in exhibiting the Son of his love before his people Israel, to try their hearts and fix their final state. And we must suppose, that he means to answer the same im- portant purpose, from age to age, by exhibiting the character and conduct of the blessed Saviour before the minds of men, through the medium of the gospel
84 SERMON V. Luke ii, 34, 35.
This, therefore, is the truth to be illustrated in the present discourse,
l^hat God exhibits Christ before the minds of men, in order to try their hearts and fix their future state.
This subject naturally divides itself into two branches, which require a distinct consideration.
I. Let us consider, that God exhibits Christ before the minds of men, in order to try their hearts.
1. The truth of this observation appears from what the prophets foretold concernipg the feelings and con- duct of men towards the Messiah, when he should make his appearance in the flesh, and perform his mediatorial work among them. David predicted, that he would alarm the fears, and awaken the enmity and opposition of the world against him. "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asun- der, and cast away their cords from us." After this, he foretold the language and feelings of Christ under the cruel hands of his implacable enemies. In the name of the suffering Saviour he said, "Many bulls have compassed me: strong bulls of Bashan have be- set me round. They gaped upon me with their mouths, as a ravening and a roaring lion. I am poure^ out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bow- els. The assembly of tlie wicked have enclosed me: they pierced my hands and my feet. They part my garnients among them, and cast lots upon my vesture.'' This was a plain prediction of the feelings and conduct of the crucifiers of Christ, who were highly incensed against him, on account of the doctrines which he taught, and the claims which he maide to equality
SERMON V. Luke ii, 34, 35. 85
with the Father. Isaiah also foretold the contempt and cruelty with which Christ would be treated, in the days of his humanity. *'He shall grow up as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our face from him: he was despised, and we esteemed him not. He was oppressed, and he was afflicted, yet he opened not his mouth; he was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth." The prophets were inspired to foretel these effects of Christ's appear- ance in the flesh, because God intended, bv brinorinjr him into the world, to try the hearts of men, and draw forth those feelings which they really possessed, jjut were unwilling to acknowledge.
2. It appears from the history of Christ, that he fulfilled the predictions which went before concerning him, and tried the hearts of all, who either heard him preach, or saw his miracles, or were any way ac- quainted with him. He was a sign universally spoken against. Herod and all Jerusalem were alarmed at the news of his birth, and began to speak and act against him, even before they saw him. When he appeared as a preacher, he tried the hearts of all who attended his public or private discourses. Some said, he spake as never man spake; but others said, he de- ceived the people. Some heard him gladly; but others heard him with disgust and indignation. Some ad- mired his miracles; but others despised and blasphem- ed them. Some said, God was with him; but others gaid, he was assisted by Satan. He tried multitudes by his crucifixion, as well as by his miracles and
86 SERMON V. Luke ii, 34, 35.
preaching. Then, like a sword, he pierced the heart of his mother, and of his peculiar friends and follow- ers. Then, he tried the hearts of the two malefactors, who suffered and died by his side. Then, he tried the hearts of his murderers, and made it appear, that they were more cruel than the savage beasts of prey. Then, he tried the hearts of all the spectators of that solemn scene, who were very differently affected by the awful spectacle of his death. He constrained them all to express their real feelings on that extraordinary occasion. While some railed and some mocked, the centurion glorified God, saying, certainly this was a righteous man. And all the people that came togeth- er to that sight, beholding the things that were done, smote their breasts, and returned. Christ was like a fuller's soap, and a refiner's fire. He tried the hearts of thousands, both while he lived and when he died. He was always saying, or doing something, which had a direct tendency to try the hearts of all his friends and foes.
3. The exhibition of Christ after his death through the medium of the gospel, tried the hearts of the whole Jewish nation. When the day of Pentecost was fully come, and the apostles were properly prepared to ex- hibit a crucified Saviour, his character impressed the minds and tried the hearts of all who heard them preach. The inhabitants of Jerusalem were univer- sally affected. While thousands believed and rejoic- ed, fear came upon every soul, who despised and re- jected the offers of mercy in the name of Christ. While some rose and some fell; while some were en- lightened and some blinded; while some praised and some blasphemed the divine Redeemer, every heart in Jerusalem was tried. After this, the gospel was carried to Samaria, and to all parts of Judea, where i^
SERMON V. Luke ii, 34, 35. &T
produced the same different effects, which it had pro- duced in Jerusalem. It tried the hearts of believers and of unbelievers, and completely prepared the nation in general to be cut off and dispersed through the* world. The exhibition of Christ, by the gospel, dis- closed the secrets of their hearts, demonstrated their bl'mdness, stupidity, and unbelief, which justified God in taking the gospel from them, and sending it to oth- er nations, who would give it a better reception. And when the apostles carried the gospel to other nations, and exhibited the character of Christ before them, he was precious to those who believed; but to those who disbelieved, he was a stone of stumbling, and a rock of offence. So that he was for the falling and rising of many among the Gentiles, as well as among the Jews.
4. Ever since the days of the Apostles, the charac- ter of Christ displayed in the gospel, has tried the hearts of the whole Christian world. Though many nations and kingdoms have been gospelized, yet only a few individuals have sincerely embraced the Saviour. Myriads and myriads of mankind, in the course of near two thousand years, have been invited to believe in Christ, but yet have despised him, and practically judged themselves unworthy of eternal life. The hearts of all these havo been tried, and proved to be totally corrupt, by exhibiting Christ crucified before their eyes. How many have risen by looking to Christ? and how many have fallen, by looking/rom him? But none have believed nor disbelieved, and none have risen nor fallen, differently from what God intended, by the exhibition of Christ through the gospel.
5. It appears from the very character of Christ, that he cannot be exhibited to the minds of men, with-
SERMON V. Luke ii, 34, 35.
out trying their hearts. His character, above all oth- ers, is adapted to draw forth the feelings of the human heart. It is not only supremely excellent, but infi- nitely interesting to all intelligent beings, and especially to mankind. None of the human race can view it with indifference. The child that was born in Beth- lehem, that was consecrated to God in the temple, that came to manhood in Nazareth, that preached in Judea, that died without the gates of Jerusalem, that arose from the dead, and ascended up to heaven; that very same person was the mighty God, the Prince of peace, the Lord of glory, the Governour of the universe, and the supreme Judge of all intelligent and account- able creatures. Every human heart must be for, or against this great and illustrious Personage. Wherev- er he is exhibited in all his excellencies, offices, and designs, he must necessarily try the hearts of men in some very important respects.
And, first, in regard to God. In Christ dwells all the fulness of the Godhead bodily. He is the bright- ness of his Father's glory, and the express image of his person. Though united with humanity, he neces- sarily possesses and displays all the perfections of his Father. This justified him in saying to his disciplesj "If ye had known me, ye should have known my Father also." Wherever Christ is exhibited, he re- veals the character and counsels of God. "The Son, who is in the bosom of the Father, hath declared him." ^ God, therefore, by exhibiting Christ in the gospel, tries the heiirts of men in respect to himself. He cer- tainly made it appear, that the Jews were his enemies, by the instrumentality of Christ. They had long professed to be the friends of God, and to desire the coming of the promised Messiah; but when he came and displayed his Father's character, they fully mani-
SERMON V. Luke ii, 54, 65. 89
fested the enmity of their hearts towards both him and his Father. When he preached at Nazareth, and taught the sovereignty of God in the dispensation of his favours, they were extremely exasperated And whenever he brought the divine character into view, whether in his public or private discourses, it never failed to excite their bitter reproach and resentment* Hence he plainly told them, "If God were your Fa- ther, ye w^ould love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. And because I tell you the truth ye believe me not. He that is of God, heareth God's words: ye therefore hear them not, because ye are not of God. Then said the Jews unto him, Now we know that thou hast a devil." Upon their saying this, our Sav- iour turned to his apostles, and forewarned them of the treatment which they should receive from those, to whom they should preach the gospel of God. 'But all these things will they do unto you for my name's sake, because they .know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin: He that hateth me, hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." If God had never set up his son as a sign to be spoken against and opposed, it never would have appeared, in fact, that all men have, by nature, a mortal enmity against God, and would, if possible, actually destroy his existence. But by the crucifixion of the holy
child Jesus, who was the Lord of glory, men's mortpil 12
90 SERMON V. Luke ii, 34, 35.
enmity to God has been clearly revealed, and will continue to be revealed, wherever the gospel is preach- ed and the character of Christ is exhibited. His char- acter will always display the character of God, and, of consequence, draw forth the native malignity of man- kind towards the supreme Sovereign of the universe.
In the second place, the exhibition of Christ neces- sarily discovers the secrets of men's hearts towards themselves, as well as towards God. Christ in the course of his life, and more especially at his death, laid open the guilt and ill desert of sinners. He told them in plain terms, that they were serpents, and a generation of vipers, who deserved the damnation of hell; and be confirmed these declarations, by his suf- ferings and death on the cross. Before he appeared on earth, the false prophets and blind guides had daubed with untempercd mortar, and led sinners to entertain a high opinion of the purity of their hearts. But he exposed their inward turpitude, selfishness, and hypocrisy; which,in words,they denied and resented,but, in conduct clearly expressed. Tlie life of Christ con- demned the lives of sinners, the preaching of Christ condemned the hearts of sinners, and the death of Christ demonstrated, that they deserved the wrath of God both in this life and in that which is to come. And the gospel, which contains the history of the character, conduct, and sufferings of Christ for this re- bellious world, is a mirror in which all may discover their moral depravity and just desert of eternal des- truction. God means, by exhibiting Christ through the gospel, to undeceive men with respect to them- selves, and make them sensible of their guilty and wretched condition.
Besides, thirdly, the exhibition of Christ as a me- diator, discovers men's feelings in regard to the terms of salvation. God has made love to the
SERMON V. Luke ii, 34, 35. 91
person and character of Christ an indispensable condition of granting pardon to sinners. He declares, wherever he sends the gospel, that "whosoever believ- eth shall be saved; but whosoever believeth not shall be damned." And he says, "if any man love not the Lord Jesus Christ, let him be anathema, maran-atha." By thus exhibiting Christ as the sole foundation of forgiveness, he tries the hearts of sinners respecting their willingness to be saved. They naturally imagine, that they are very willing to accept of salvation; but when the true character of Christ is displayed, and love to his character is proposed as the term of divine acceptance, then the secrets of their hearts are disclos- ed, and they find that they would rather die eternally, than submit to that condition. Our Lord told sinners in his day, that they would not come unto him, that they might have life. And he illustrated this, by sev- eral striking parables; especially by the parable of the marriage feast, in which he 'represented those that were invited, as refusing to attend; and by the parable of the vineyard, in which he represented the husband- men, as defrauding the owner, abusing his servants, and slaying his Son. The same spirit of opposition to the terms of the gospel still reigns in the hearts of sinners. So that God still tries, and will continue to try their hearts, by exhibiting Christ as the way, the truth, and the life, and the only name given under heaven through which they can find favour in his sight. The next thing proposed is'
II. To show that God tries the hearts of men through the medium of Christ, in order to fix their future and final state. "Behold, this child is set for the fall and rising 'again of many." God intends to make men happy or miserable forever, according to the feelings of their hearts towards the Son of his
92 SERMON V. Luke ii, 34, 35.
love. This Christ expressly and abundantly taught in the course of his ministry. He said, "The Father lov- eth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: but he that believeth not the Son shall not see life; but the wrath of God abideth on him." Indeed, the whole New Testament represents God as determining to fix the eternal condition of all men under the gospel, ac- cording to their receiving or rejecting the Saviour whom he has provided. And we find this important truth confirmed by many plain and solemn facts. God fixed the final state of the inhabitants of Capernaum, Chorazin, and Bethsaida, according to their internal feelings and external conduct towards Christ. They finally fell, by opposing and rejecting his holy child Jesus. God fixed the final state of the Jewish nation according to their treatment of Christ. It was for their violent opposition to Jesus of Nazareth, and their avowed unbelief, that he cut them off, and cast them out of his vineyard. Christ was verily set for the fall of the Jews, and the rising of the Gentiles. And God is now exhibiting Christ before men, in order to fix their eternal state. He means to save, or destroy them, ac- cordingly as they receive, or reject him who died for them. Their views and feelings respecting Christ in time, are to determine what shall be their views and feelings to all eternity.
And there appears to be a propriety in God's treat- ing men according to their love, or hatred of Christ, because their feelings towards Christ afford a proper criterion of their true characters. If they love Christ, they love God; but if they hate Christ, they hate God. If they love Christ, they love the good of the universe; but if they hate Chiist, they are enemies to all good. The character of Christ is the most infallible test of all
SERMON V. Luke ii, 34, 35. 93
human characters. And by fixing the final state of all who enjoy tlic gospel, according to their love, or hatred of Christ, God will justify his conduct before the eyes of all intelligent beings. Saints and angels will approve of his fnially rejecting those, who hated Christ without a cause; and the finally miserable them- selves will be constrained to approve of his saving those, who loved the Lord Jesus Christ in sincerity.
IMPROVEMENT.
I. Since it is God's design in exhibiting Christ be- fore men, to try their hearts and prepare them for their final state, it becomes the ministers of the gospel to make Christ the main subject of their preaching. His character, in all its branches, runs through the whole of divine revelation, and comprises the essence of the gospel. It is impossible to preach the gospel, in all its weight and importance, without bringing Christ in- to view, as the only name given under heaven among men, whereby they can be saved. This was the con- stant practice of the Apostles, who were able and faith- ful ministers of the New Testament. They ceased not to teach and preach Jesus Christ on every occa- sion. Yea, they determined to know nothing among their hearers, save Jesus Christ and him crucified. Ac- cordingly we find, that theii- preaching had a most powerful effect. By preaciiing Christ, Peter con- verted three thousand souls at one time. By preaching Christ, Stephen cut his hearers to the heart. And by preaching the unsearchable riches of Christ, Pviul approved himself to every man's conscience in the sight of God, and converted myriads among both Jews and Gentiles. If ministers mean to be faithful to God and to the souls of men, they must follow the example of the apostles, and make Christ the primary subject of their preach-
SERMON V. Luke ii, 34, 35
ing. This will make their discourses reach the hearts and consciences of their hearers, and cause the most stubboi'n sinners to tremble, and cry out, in anxiety and distiess. What must we do to be saved? And this will make them become unto God a sweet savour of Christ in them that are saved, and in them that perish. 2. If it be God's desio-n in exhibitins: Christ before men, to tiy their hearts and prepare them for their fmal state; then it is much to be desired, that the gos- pel should be preached to all nations. There is no ground to hope, that any of the Heathens will be sav- ed, while they remain totally ignorant of the only true God and Jesus Christ whom he has sent. It does not appear from the past dispensations of grace, that God ever sends his Spirit where he does not send his gospel. Thougii the apostle declai'es, "There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him;" 3'et he de- mands, "How then shall theycall on him in whom they have not believed? and how shall they believe in him of Vv'hom they have not heard? and how shall they hear without a preacher?" I'he whole tenor of scripture plainly intimates, that all, who are living in Pagan darkness, are strangers to the covenants of promise, and without God, without Christ, and without hope in the world. It is, therefore, as much to be desired, that these guilty and miserable creatures should have the gospel preached to them, as that they should escape the wrath to come, and secure the salvation of their souls. If the character of Christ were exhibited to them, they would have an opportunity of exercising that faith, without which it is impossible to please God, and obtain eternal life. For faith cometh by hearing, and hearing by the word of God. Though God intends to give unto his Son the heathen for his inheritance and the uttermost parts of the earth for
SERMON V. Luke ii, 34, 35. 95
his possession; yet there is no g-round to expect this de- sirable event, until the \vay is prepared by the univer- sal spread of the gospel. If christians did but duly re- alize, that it is only in Christ, that God means to rec- oncile the world to himself, they would be more zeal- ously engaged to send the gospel of his grace into all the dark corners of the earth. Were there to be a general diffusion of gospel light through the heathen world, there is abundant reason to hope, that God would make the knowledge of Christ a savour of life unto life to those who are perishing for the lack of vision. It becomes all tiie friends of Zion to pray, that God would make known his way upon earth, and his saving health among all nations. For he has assured them, that their prayers and exertions are necessary to bring about this great and glorious event.
3. If God means to try the hearts of men and pre- pare them fi)r their final ^tate, through the medium of the gospel; then he has an important purpose to answer, by sending it where he knows it will be rejected. Though he clearly foresaw and predicted, that the in- habitants of Judea would generally shut their e^'es, and stop their ears, and harden their hearts, under the preachijig of the gospel; yet he commanded the apos- tles to begin their ministry at Jerusalem, and make the first offer of salvation to the Jews. And when the gospel had tried their hearts and produced the ef- fect foretold, Paul and Barnabas waxed bold, and said, "It was necessary that the word of God should Jirst be s[)oken to you; but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." God meant to give his degenerate people a fair opportunity to see and hate both him and his Son, and in that way to ripen themselves for their final ruin. And he now puts the same { rice into the
9d SERMON V. Luke ii, 34, 35.
hands of those, who, he knows, will have no heart to improve it. I'he gospel is no less adapted to fit men for eternal misery, than for eternal happiness. This alarming truth the apostle Paul frequently exhibited in the most plain and striking light; and appealed to the consciences of men, whether God may not make the gospel a medium of destiuction to some, as well as a medium of salvation to others. '-Wiiat if God, willing to shew his wrath and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glor^?" And again he asks, "What tlieif^ Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." It seems to have given him great encouragement to preach the gospel, to be assur- ed, that it should be the mean of preparing both saints and sinners for their final state: "Now thanks be to God, who always causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other; the savour of life unto life." The word of God never returns to him void, but always accomplishes his purpose of saving or destroying those, to whom he sends it.
4. If the exhibition of Christ be designed to form men for their future and eternal state; then they are in a very solenm situation, while they are hearing the gospel. It is quick and powerful, and sharper than a two-edged sword. It will infallibly penetrate and try their hearts^^nd leave impressions there, which never can be eradicated. Though they may come to
SERMON V. Luke ii, 34, 35. 97
the house God for mere amusement, and hear the gos- pel with as much levity and indifference, as if they knew it were a cunningly devised fable, which could have no influence upon their future state; yet they will sooner or later feel the evil effects of their criminal stu- pidity and presumption. God told Ezekiel, that his vain and contemptuous hearers should reap the bitter fruits of their sm and folly, in despising his solemn messages. "Lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. And when this cometh to pass, (lo, it will come) then shall they know that a prophet hath been among them^ And Christ forewarned his unbelieving hearers, that his word would not be lost upon them, but prove the ground of their final con- demnation. ''He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." Whenever sinners come within the walls of the sanctuary they are under a moral necessity of embrac- ing the gospel, or of rejecting the counsel of God against themselves, which is the most critical and in- teresting situation they can possibly be in, this side of eternity.
5. If the gospel tries the hearts and forms the char- acters of those who hear it; then sinners may easily and insensibly fit themselves for destruction. Many seem to think, that the gospel will do them no harm unless they openly and violently oppose it. They flatter themselves, if they never say any thing against it, by way of complaint or contempt; but, on the other hand, treat it with respect, acknowledge it to be divine, and hear it with decency, they are in the fair way to salvation. They verily believe, that the Jews were 13
9Q SERMON V. Luke ii, 34, 35.
highly criminal for their violent opposition to Christy and the doctrines he taught; and they view all open infidels and scoffers as walking in the same broad road to destruction. But they mean to shun siich shocking examples, and pursue a more wise and prudent course as long as they live. They intend to sit and hear the gospel with as much patience as possible, and never suffer their hard thoughts and inward enmity to break out into open violence to Christ, or to those wha preach in his name. And so long as they constantly and seriously hear the gospel, they fondly hope it will prove a saving benefit to them. But this is a gross and dangerous delusion. Internal opposition to Christ is as fatal to the soul as external; and will as infallibly destroy it. How many serious, and apparently well dis- posed persons, sit under the gospel from sabbath to sabbath, with secret opposition to Christ, and to the way of salvation through his mediation and atonement? They see no form nor comeliness in him, wherefore they should desire him; but heartily hate his person, his doctrines, and his terms of mercy, which is a silent and insensible way to destruction. So long as sin- ners thus sit under gospel preaching, and hear and hate, hear and hate, hear and hate, they are constantly pre- paring, whether they realize it or not, to unite in the feelings, and share in the torments, of the incorrigible enemies of God, who shall lie down in everlasting sorrow.
6. We learn from what has been said in this dis- course, that ail who hear the go i^ pel may know, before they leave the world, what will be their future and final state. God has given them a glorious and iiifailible sigii. He has cleat ly exhibited the great and amiable character of the divine Redeemer, and told (hem, if they look at it and love it, they shall live; but if they
SERMON V. Luke ii, 34, 35. 99
look at it and hate it, they shall die? They have only to determine how they have felt or do feel in the view of the Saviour, and draw the inference justly in order to know with certainty, whether they are friends or enemies to God, and prepared to enjoy his favour, or feel his displeasure forever. If they love the Lord Jesus Christ in sincerity, they may assure themselves, that because he lives, they shall live: but if they re- main conscious of hating the Lord Jesus Christ, they may assure themselves, that because he lives, they must die. His character will be forever exhibited to the view of all intelligent creatures, and those who view it with complacency and delight, must be perfect- ly blessed; but those who view it with directly oppo- site feelings, must be conjpletely and forever miserablci
SERMON VI.
GOD LOVES THOSE WHO LOVE HIM.
Proverbs viii, 17. Hove them that love me.
THIS is the language of divine wisdom, speaking throughout this chapter. It is not, however, very easy to determine whether divine wisdom is here to be taken in a figurative, or literal sense. Some sup- pose, that Solomon uses the term wisdom here, and in other parts of this Book, to denote true religion; or that wisdom, which is from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and with- out hypocrisy. Some suppose, that the wisdom speak- ing in the text, is Jesus Christ, who is called the wis- dom of God. But some are more inclined to think, that wisdom is here personified and denotes God him- self, who is often represented by one of his essential attributes, as the Almighty, Holy one, &c. These several expositions of wisdom very nearly coincide, so that we cannot deviate from truth, by adopting either of them, though we may not exactly hit the precise meaning of the sacred writer. But I choose to consider God as speaking in the text, and saying, "I love them that love me." The plain and obvious import of this declaration is,
That God loves none but such as first love him.
To illustrate this subject, I shall,
I. Show what kind of love God exercises towards them who love him.
II. Consider what is implied in men's loving God.
SERMON VI. Prov. viii, 17. 101
III. Inquire why God loves only such as first love him.
I. I am to show what kind of love God bears to- wards them who love him.
There is the love of benevolence, and the love of complacence. These two kinds of love are of the same nature, but distinguished by the objects upon which they terminate. The love of benevolence ter- minates upon percipient being, and extends to all sen- sitive natures, whether rational or irrational, whether they have a good, or bad, or no moral character. God desires and regards the good of all his creatures, from the highest angel to the lowest insect. His be- nevolence is bounded by nothing but an incapacity to enjoy happiness and suffer pain. He is good to the evil and to the unthankful; yea, he is good unto all, and his tender mercies are over all his works. Every creature has a share in his benevolent affections and his benevolent exertions, in exact proportion to his worth and importance in the scale of being. He so loved the whole wicked world as to give his only be- gotten Son, that whosoever belie veth in him should not perish, but have everlasting life. His love of be- nevolence extends to sinners, as well as to saints, to the worst, as well as to the best of mankind. But his love of complacence is wholly confined to moral beings, who are possessed of moral excellence. Noth- ing but virtue, or goodness, or real holiness is the ob- ject of his complacence. He loves holiness in himself, and wherever he finds it in any of his creatures. He sees it in all those who love him, and therefore he loves them, not only with benevolence, but with com- placence. When he says in the text, "I love them that love me," he means to declare, thut he feels that complacency towards those who love him, which he
102 SERMON VI. Prov. viii, 17.
does not feel towards those who hate him. He loves those, who hate him, with the love of benevolence, but not with the love of complacence. It is, there- fore, the peculiar love of complacence, which God bears to them, and to them only, that love him.
II, Let us consider what is implied in men's loving God.
1. This implies some true knowledge of' his moral character. There is reason to fear, that many who live under the light of the gospel, and believe the ex- istence of God, yet have no just conceptions of his nature and moral attributes. Though they have some right apprehensions of his self-existence, independence, almighty power, and all his natural perfections; yet they are ready to imagine, that he is altogether such an one as themselves, in his views and feelings. But this is a great and dangerous mistake. God is love. He formed all his purposes from eternity, under the influence of pure, disinterested benevolence, and is imrautcibly determined to govern all events, and to dispose of all his creatures, so as to promote the high_ est holiness and happiness of them that love him. It is impossible to exercise true love to God, without some just conceptions of his perfect benevolence, [ which comprizes all his holiness, justice, mercy, and every «ther moral excellence. It is true, men may form and love a false character of God; but in that case, it is not the true God they love, but an object infinitely different. It is so far from being virtuous to love a false character of God, that it is highly criminal. Multitudes loved Christ, when he was here upon earth, while they were ignorant of his true char- acter; but he never approved of their love; nay, he absolutely condemned it, as selfish and sinful. If men love a false character of God, their love is as re-
SERMON VI. Prov. viii, 17. 103
ally criminal as their hatred. The reason is, such love and hatred proceed from precisely the same source; that is. selfishness. The love of the Israelites at the Red sea, was as really criminal as their mur- murs and complaints in the wilderness. They loved God at first, because they thought he loved them; and afterwards they murmured and complained, because they thought he did not love them, but intended to destroy them. Hence it appears, that there can be no true love to God, but what is founded on the true knowledge of God, and exercised towards his true character. But though true love to God implies a true knowledge of his character, yet a true knowledge of his character does not imply a true love to him; be- cause men may hate his true, as well as his false char- acter. Christ says to the Jews, "Ye have both seen and hated both me and my Father." This leads me to observe,
2. That true love to God implies esteem, as well as knowledge. True love cannot exist without es- teem. One person |iiay, indeed, love another without esteem; but that love can have no virtue in it. Es- teem always arises from a conviction of moral excel- lence in the person or being esteemed. All men have a moral discernment of moral objects. Sinners are capable of discerning moral excellence in holiness; and Avhen they discern it, they are constrained in spite of their hearts, to esteem it. Job was a perfect and up- right man, and accordingly we are told, that the eye that saw him, and the ear that heard him, blessed him, that is, he commanded the universal esteem of both saints and sinners. So, when men have a true knowledge of God, they are constrained to esteem him, as the greatest and best of beings. Sinners can- not contemplate the infinite greatness and goodness of
104 SERMON VI. Prov. viii, 17.
God, without discerning his infinite worthiness to be loved. Such a sense of his infinite worthiness is nee- essarily implied in loving him supremely; for supreme love must be founded on supreme esteem. Moses loved God supremely, and his supreme affection was founded upon his supreme esteem of the divine char- acter. This he expresses in his song of praise, upon the overthrow of Pharaoh. "Who is like thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders!" Men must have that esteem of God, which arises from a sensible conviction of his supreme worthiness, before they can love him with a sincere and supreme affec- tion. But since they may have a true knowledge and high esteem of God, without loving him sincerely, it is necessary to add,
3. That their loving God truly, implies a supreme complacency in his moral character. True love to God essentially consists in being pleased, that he is what he is. In the exercise of true love to any ob- ject, there is a pleasure taken in the object itself. Men may have a true knowledge of the divine char- acter, and a real esteem of it, while they see nothing in it, which gives them pleasure, but perfect pain. This pain is owing to their hatred of that divine ex- cellence, which they feel they ought to love. But when they truly love God, they take pleasure in eve- ry part of his moral character. They love his holi- ness, justice, and sovereignty, as well as his goodness, mercy, and grace. David's love to God was a com- placency in his moral beauty and excellence. "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauiy of the Lord." Jeremiah expressed the same satisfaction in God,
SERMON VI. Prov. viii, 17. 105
when he said, "The Lord is my portion, saith my soul." The supreme moral excellence of the divine character is the primary object of the love of complar- cency. The mere natural perfections of the Deity, aside from his moral, cannot be the object of com- placcntial love; but the reverse, the object of terrot and aversion. It is the pure benevolence of God, which spreads a moral beauty over all his natural perfections, and renders them pleasing and lovely to every pious heart. Men's loving God with ail the heart, with all the mind, and with all the strength, always implies a complacency in his moral character, without regard to any personal interest in his favour. It is not a mercenary, or selfish affection, but pure and disinterested. It is feeling towards God, just as he feels towards them that love him. It is giving him the supreme affection of the heart, from a clear knowledge and full conviction of his infinite moral excellence and glory.
We are no\v to inquire,
III. Why God loves only such as first love him* He says, "I love them that love me," which plainly supposes, that he has not the same affection towards those of an opposite character. It appears from the whole current of scripture, that God takes no compla- cency in unrenewed sinners, who are entirely destitute of true love to his moral perfections. The apostle says, ''The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrischteousness." Our Saviour declares, "He that believeth not is condemned already, and the tcraih of God abideth upon him." We read, "Cursed is every one that continueth not in all things written in the book of the law to do them." And God hims;^lf ex- presses his feelings towards his enemies, in the most U
106 SERMON VI. Prov. viii, 17.
pointed language, in the thirty second of Deuterono- my. *-If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.'' The Bible is full ofthreatenings agamst sinners, which clearly express divine displeasure, and not divine love. It is true, God feels and expresses benevolence towards all mankind; but this is consistent with the highest displeasure against those that hate him. Nor will his displeasure cease, until they cease to be his enemies, and become his friends. But here some may be ready to ask, Why does he not love them, before they first love him?
The direct answer to this question is, that before they first love him, they are not lovely. Their hearts are full of evil, and entirely opposed to all that is good. They are wholly under the dominion of selfishness, which is total enmity to all holiness. In them, that is, in their hearts, there dwelleth no good thing. They have not one moral quality, which is truly virtuous and amiable. The corruption of their hearts defiles all their natural powers and faculties, and renders them really odious and detestable. Hence says the apostle, "Unto the pure all things are pure; but unto them that are de- filed and unbelieving, is nothing pure; but even their mind and conscience is defiled." As there is nothing amiable in the natural perfections of God, aside from his holiness; so there is nothing amiable in the intel- lectual powers of men, aside from their benevolent and holy affections. While they have not the love of God in them, all their natural faculties are governed and cor- rupted, by an evil heart of unbelief. Hence it is mor- ally impossible for God to love them, before they love him. As he clearly sees their corrupt hearts, he cannot feut abhor their moral deformity. He is of purer eyes
SERMON VI. Prov. viii, 17. 107
than to behold sin with complacency. He must cease to be perfectly holy, before he can exercise the love of complacency towards tiiose, who heartily oppose his own infinite purity and moral excellence. There is nothing that men can say or do, before they love God, which can render them lovely in his sight. But there is something in God, which renders him lovely and glorious, before he loves sinners; and therefore they can love him, before he loves them. There is a previ- ous ground and reason for their loving him first; but there is no such previous ground and reason for his lov- ing them first. The love of complacency tow^ards sin- ners would be criminal; therefore it is as morally impos- sible for God to love them, before they love him, as it is for God to deny himself. But the love of compla- cency towards God is truly virtuous and holy; and as soon as sinners exercise this love, they become lovely, and must appear so in the sight of God. Were it pos- sible in the nature of things, God would exercise com- placency, as well as benevolence, towards sinners first, l^his appears from his exercising benevolence towards them, before they exercise benevolence towards him. He is infinitely good, and ready to do all that goodness can do for them; but perfect goodness forbids him to exercise the love of complacency towards them, while they remain dead in trespasses and sins.
IMPROVEMENT.
1 . If God does not love sinners before they first love him; then it is a point of more importance in preach- ing the gospel, to make them sensible, that he hates them, than that he loves them. It is true, that he loves them with the love of benevolence; but at the same time it is equally true, that he does not love them with the love of complacence. He loves them, just a§ hfe
108 SERMON VI. Prov. viii, IT.
loves the fallen angels and the spirits in prison, and no otherwise. But sinners are extremely apt to believe, that since God loves them with the love of benevo- lence, and treats thern kindly, he must also love them with the love of complacence. In this case, therefore, the most important point to be illustrated and inculca- ted is, that God hates sinners with perfect hatred, not- withstanding all his benevolence towards them. But here many, and I had almost said, the greater part of ministers insinuate, to sinners, that God loves them, while they have not the least spark of love to him. And some really advance this doctrine in plain terms, and assert that they cannot love God first. This is contrary to the whole tenor of scripture, and calcula- ted to lead sinners into a fatal delusion; and there is reason to fear, that many have been finally ruined by it. It is, tlierefore, the great business of ministers, to teach sinners how vile and hateful they appear in the eyes of a holy and sin-hating God. Our benevolent Saviour, w ho came to suffer and die for sinners, never gave the least intimation, that God loved them with the love of complacence; but, on the other hand, ad- dressed them as objects worthy of universal detestation and abhorrence. "Ye are of your father the devil, and the lusts of your father ye will do. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? He that beiieveth not the Son shall not see life; but the wrath of God abideth on him." John the baptist preached to sinners in the same manner^ "When he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?" Tliis mode of preaching is directly suited to convince sinners of their guilty and deplorable con- dition, and to prepare them cordially to embrace the
SERMON VI. Prov. viii, 17. 109
gospel. There is nothing so alarming to stupid sinners as to be told, that the great God is their enemy, that his wrath abides upon them, and will abide upon them, until they first love him. Accordingly the first and best preachers of the gospel, made it their main object to impress this awful truth upon the minds of sinners. The apostle Paul says, m the name of the rest, -'Know- ing therefore the terror of the Lord, we persuade m.en." It is not the love, b'lt wrath of God, that is best adapted to persuade sinners to flee from the wrath to come.
2. If God does not love sinners before they love him; then their first exercise of love to him must be before they Joiow that he loves them. Many seem to think, that sinp.ers must have some evidence, that God loves them, before they can put forth any exercises of love to him. But how is it possible, that they should get any evidence that he loves them, before they love him? He does not love them, until they have first loved him. Their love to him must go before, and be the evidence ot his love to them; for the only evidence they can have, that he loves them, is a consciousness of their first loving him. His being worthy of their love does not depend upon his loving them; but their being worthy of his love depends upon their loving him. They may love him first, because he is really worthy to be loved, on account of his intrinsic excel- lence and gl )ry; but he cannot love them first, because they are totally destitute of every holy and amiable' quality. Whenever they begin to love God, they must necessarily know, that he docs not and cannot love them as they then are. It is certain, even to a demon- stration, that when renewed sinners first turn their eyes to God, their hearts rise in supreme affection to him, before they do or can know that he loves them. His
no SERMON VI. Prov. viii, 17.
supreme excellence is the primary and sole ground of their supreme love to him, and not any supposed inter- est in his favour. For they are not in reality the ob- jects of his complacency, and have no special interest in his pardoning mercy, until they have actually given him the supreme afiection of their hearts.
S. If God does not iove sinners before they love him; then they must love him, while they know that he hates them, and is disposed to punish them forever. He is a sin-hating, sin-condemning, and sin-punishing God, and ail sinners, under genuine convictions, always view him in this light; yea, they realize that his wrath abides upon them, and that nothing but his abused patience prevents the immediate execution of his jus- tice. It is in this situation, and while they vievv' God as looking upon them as perfectly odious and hell-de- serving creatures, that they fust love him for his own intrinsic excellence, while they are totally ignorant whether he will save or destroy them. This is always the case, when convinced sinners are converted. Their conversion consists in a reconciliation to a holy, sove- reign, sin revenging God. They love him for hating just such creatures as they are, and being disposed to give them a just recompense of reward for all their groundless enmity and opposition to him and his cause. The penitent malefactor, who was crucified with Christ, first loved God, and became reconciled to his vindictive justice towards himself, while he expected nothing but to sink down to hell^ in a very few mo- ments. "And one of the malefactors which were hanged railed on him, sayiiig, If thou be the Christ, save thyself and us. But the other answering, rebuked him, saying, Dost theu v.ci feur God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this
SERMON VI. PRov.viii, 17. Ill
man hath done nothing amiss. And he said unto Jesus, Lord, remember me vvher. tiiou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise." This instance of a sound conversion demonstrates, that every sinner, in order to be saved, must love a holy, sin-hating, and sin-revenging God, while he has no evidence of any interest in his special favour; but even while he looks up to him as ready to cast him off for- ever. The awakened and convinced sinner hates God for his holiness, his justice, and his sovereignty; but before he can become an object of the divine compla- cency, he must love God for these very same perfec- tions, which for aught he knows, may be displayed in his everlasting destruction. And in the exercise of this true love to God, he must go to him for pardoning mercy, as the servants of Ben-hadad advised him to go to Ahab in his distress. "And his servants said unto hi in. Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: per adventure he 'ivill save thy life.'''' When the sinner first l^ves God for what he is in himself, and asks for mercy, he cannot possibly know whether God will grant or de- ny his request; but without knowing this, he is willing that God should do his pleasure, and glorify himself by him, either as a vessel of mercy, or a vessel of wrath. 4. If sinners must love God before he loves them, then they are naturally as unwilling to embrace the gospel, as to obey the law. Many, who hate the law, which requires true love to God and man, pretend to like the gospel, which they imagine speaks a milder language. But this can be owing to nothing but a misapprehension of the true spirit of the gospel, which
112 SERMON VI. pRov. viii, 17.
requires precisely the same pure and disinterested lovCj that the law requires. Both the law and the gospel require sinners to love a holy, just, sin-hating, and sin condemning God, and that upon pain of eternal destruction. The gospel is not a mere declaration of pardoning mercy to sinners, without any condition to be performed on their part. The condition of the gospel is that faith in Chiist, which immediately flows from love to God the Father, who insists upon sin- ners returning to him, and submitting to his absolute sovereignty, before they know whether he intends to save 01' de^tr^y thera. And can there be any thing more disagreeable to their carnal hearts, in either the precept or penalty of the law, than such unreserved submission? The same selfish heart which hates the law, equally hates the gospel, when rightly understood. Christ did not come to destroy the law or the prophets, but to fulfil. He did not come to save sinners in their native enmity and opposition to God; but to pardon them upon condition of their renouncing their ground- less disaffection, and becoming cordially reconciled to his whole law and his whole character. It is impos- siblaifor sinners to approve of the gospel before they approve of the law, or t > love t'ne g jSjiei before they love the law. It is a dangerous deception for any to think, that they love and embrace the gospel, while they inwardly hate and complain of the rigor of the law, either in its precept or penalty. None but those who delight in the law of the Lord after the inward man, really love the gospel, and stand entitled to the blessings of it.
5. If God loves those who first love him; then he is willing to receive them into his favour upon the most gracious and condescending terms. This is the plain import of all his free and universal offers oCmer-
SERMON VI. Prov. viii, 17. 113
cy in his word. "Return unto me, and I will return unto you, saith the Lord of hosts. Let the:wicked for- sake his way, 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 abundant- ly pardon. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and miik without money, and without price." Can we conceive, that God could offer to pardon and save sinners, upon low- er or easier terms than these? They are the very same terms, upon which a kind and indulgent parent would offer to forgive and receive a child, who had disobey- ed his commands, abused his favours, and left hi^ house and family. So our Saviour more than intimates in the parable of the penitent publican, and in that of the returning prodigal. As soon as the publican cried, ''God be merciful to me a sinner," he went away pardoned and accepted; and as soon as the prodigal said in his heart, "I will arise, and go to my father, and will say unto him. Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants;" his father met him, embraced him and forgave him all his faults. The father loved the prodigal as soon as the prodigal loved him; so God loves sinners, as soon as they love him. The father returned to the prodigal, as soon as the prodigal re- turned to him; so God will return to sinners, as soon as they return to him. This is loving, pardoning, and accepting sinners, upon the most gracious and conde- scending terms possible. It is impossible to conceive, that God should be willing to save sinners, or that they should be willing to be saved, before they first love him, and become cordially reconciled to his ami- 15
1 14 SERMON VI. Prov. viii, 17.
able and glorious character. His offers of mercy to sinners, are as low, as easy, and as condescending, as infinite grace can propose.
6. If God does not love sinners before they love him; then they have no right to desire or pray, that he would become reconciled to them, while they con- tinue to hate and oppose him. Though they always cast off fear and restrain prayer as long as they can; yet when they are awakened to realize their guilty and perishing state, they never fail to call upon God to be- come reconciled to them while their hearts rise in sen- sible opposition to him. But what right have they to pray in such an unholy and unreasonable manner? Who hath required this at their hands? Though God has required them to ask for his love and mercy; yet he has never required them to ask amiss. Nay, he has expressly told them, that if they turn away their ear from hearing the law, even their prayer tvill be an abomination in his sight. And the reason of this is plain. They pray that he would become reconciled to them, while they are unreconcil- ed to him, and that he would love them, while they are perfectly unholy and unlovely. God is of purer eyes than to behold sin. It is morally impossible, that he should love it in any of his creatures. What right, then, can unholy, unlovely, and impenitent sinners have to pray, that God would love them with complacency, while they are devoid of every amiably quality, and in the exercise of perfect malevolence? They have no more right to do this, than they have to pray, that God would change his nature, and become as unholy and sinful as themselves.
7. If God loves sinners as soon as they love him; then if they properly seek him, they shall certainly find him. Ttiis God expressly promises to all sincere
SERMON VI. Prov. viii, 17. 115
seekers. "I love them that love me; and those that seek me early shall find me. Ask, and it shall be giv- en you; seek, and ye shall find; knock, and it shall be opened unto you. Seek ye the Lord while he may be found, call upon him while he is near. Let the wicked forsake his way, 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 pardon." If sinners will only follow these directions in seeking God, they not only may be, but must be saved. The benevolence of God disposes him, and the promise of God obliges him, to love those that love him, and to make them forever happy. This is the only proper way of seeking God, and the only certain way of finding him. And it is impossi- ble'to point out any other way of seeking God, which is either proper or safe. There is no propriety noilf^ safety in directing sinners to seek God in an unholy and impenitent manner; for if they follow this direction, they will certainly be lost. But if they will renounce their own righteousness, become recon- ciled to God, and penitently ask for mercy, he will hear their prayers, and grant them all the blessings which he has promised to them that love him.
Finally, if God loves those who love him, then it is not so difficult as some imagine, for them to detemine whether they are personally the objects of the divine favour and stand entitled to eternal life. They have no occasion of prying into the secret counsels of God, in order to determine this most serious and important point. They have only to look into their own hearts, and see whether they themselves love God. If they are conscious of loving him sincerely and supremely, they have the witness within themselves, that he loves them; and will be their friend and portion forever, be-
116 SERMON VI. Prov. viii, 17.
cause he has expressly said, "I love them that love me."' Though we cannot know that our fellow men love us, merely by knowing that we love them; yet we can know that God loves us, merely by being conscious that we love him. If we love God as a Father, we may know that he loves us as Children. Hence says the apostle to christians, "Ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry Abba, Father. The spirit itself (that is, the spirit of adoption) beareth witness with our spirit that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ." Let every one, therefore, who entertains any doubt, whether God be his friend, examine his own heart, and see whether he is the friend of God. If he finds in his heart a sincere and 'su- preme affection to God, he may be assured, that God loves him as a child, will treat him as a child: anci make him an heir of eternal life.
SERMON VII.
CHRIST WILL REJECT MERCENARY FOL- LOWERS.
John vi, 26. Jesus answered them, and said, Ye seek me, not be- cfiuse ye saw the miracles, but because ye did eat of the loaves, and were Jilted.
THESE words refer to Christ's feeding the five thou- sand, with only five barley loaves, and two small fishes. This miracle convinced the multitude, that he was the Messiah whom they had long expected to come, and deliver them from their national calamities. Under this impression, they formed a secret design to take him by force, and make him king. But he per- ceived their thoughts^ and defeated their purpose, by departing into a mountain alone. When the evening came on, the disciples also left the multitude, and attempted to cross the sea of Tiberias, which, by means of a mighty wind, threatened to overwhelm them. But in the midst of their distress, they saw Jesus walk- ing on the sea, and approaching the ship, which great- ly surprised them at first; but as soon as he made him- self known, they invited him on board, and were in- stantaneously conveyed to land. The next day, the multitude whom he had miraculously fed, crossed the same sea in order to find him, and when they had found him on the other side of the sea, they were sur- prised, and said, "Rabbi, when camest thou hither?" Christ took no notice of this appearance of respect, but pointedly reproved them for their mercenary motives in following him. 'Verily, verily, I say unto you,
118 SERMON VII. John vi, 26.
Ye seek me, not because ye saw the miracles, but be- cause ye did eat of tlie loaves, and were filled." These persons had no love to the character of Christ, but on- ly to his benefits. He said, "they loved him for the loaves,''^ by which he meant not merely the bread they had eaten, but all the favours, which they had re- ceived, and which they expected to receive,from his be- neficent hand. He saw the selfishness of all their friend- ly affections, and, for that reason alone, refused t(t ac- knowledge them as his sincere followers. The plain language of this instance of his conduct is,
That he will reject sinners, while they love him merely for his favours.
Here two things are to be illustrated.
I. That sinners may love Christ merely for his fa- vours.
II. That he will reject them, while they love him from no higher motives.
I. Let us consider, that sinners may love Christ merely for his favours. Though they are entirely destitute of grace, and see no beauty or comeliness in the character of the Redeemer, yet they may love him for seeking and promoting their own personal good,
1. This appears from their conduct towards the Saviour, in the days of his humanity. They mani- fested a great regard to him, while he went about do- ing good, and dispensing his favours with peculiar lib- erality and compassion. They loved him for his mir- acles, for his public discourses, and for all the blessings which they expected he would bestow upon the nation in general. No man, perhaps, was ever more admir- ed and beloved by the Jews, for a time, than Jesus of Nazareth. It is said in the history of his life, 'The common people heard him gladly." It is said, "All
SERMON VII. John vi, 26. 119
the people came early in the morning to him in