SERMON
IV.
TOTAL
DEPRAVITY
"But I know
you, that ye have not the love of God in you."
These words were
addressed by the Lord Jesus Christ, on a certain occasion, to those who
professed that they loved God. I design, this morning, and in the afternoon, to
establish the doctrine of total depravity.
In doing this, I
design, in the first place to show what the doctrine of total depravity,
is not.
And secondly,
what it is:
And thirdly,
to prove the doctrine, according to the definition which I shall give of it.
And to conclude
each discourse, with such remarks as shall appear appropriate, and necessary.
First. I am to show, what the doctrine of total
depravity is not.
1. It does not
consist in any want of faculties to obey God. We have all the powers of moral agency,
that are needed to render perfect obedience to God. If there were any want of
faculties, in our nature, our responsibility would cease; and we could not be
justly blamed, for not doing that, for the performance of which, we do not
possess the appropriate moral powers.
2. Total depravity
does not consist, in a mutilated state of our moral powers. Neither our
powers of body, or mind, are in a maimed, or mutilated state. If they were so,
our obligation to obedience, would be diminished, precisely in proportion to
the imperfection of the faculties or moral agency, which we possess.
3. Total
depravity, does not consist, in any physical pollution transmitted
from Adam, or from our ancestors, to us. It is impossible that moral
depravity, should consist in physical pollution. Some persons have spoken of
depravity, and of the pollutions of our nature, as if there were some moral
depravity cleaving to, or incorporated with, the very substance of our being.
Now this is to talk utter nonsense. If such a depravity were possible, it would
not be moral, but physicaldepravity. It could not be a depravity
for which we were blame-worthy. It could not be a sinful depravity. It
would be a disease, and not a crime.
4. But again,
total depravity, does not consist in any principle of sin, that is
incorporated with our being. The word principle, is used in two senses.
It sometimes means a property, or an attribute, of a substance, which has an
inherent tendency to produce results agreeable to its nature. In this sense,
depravity is not a principle, it is not a root, or sprout, or essence, or
property, or attribute of any substance. It makes no part, either of body or
mind. It does not belong to the constitution, but belongs purely, and exclusively
to character: Moral depravity is a quality of voluntary action, and not
of substance. If by principal, is meant purpose, preference, disposition,
voluntary inclination to sin; then, in this sense, depravity is a
principle; and in no other sense.
5. By total
depravity, is not meant, that any being is, or can be, sinful, before he has
exercised the powers of moral agency.
6. By total
depravity, I do not mean, that there is any sin, in human beings, or in any
other beings, separate from actual transgression.
I do not mean,
that there is some constitutional depravity, which lies back, and is the cause
of actual transgression.
7. I do not mean,
by total depravity, that there is the same disposition to sin, belonging to the
substance of body or mind, that there is in a serpent to bite, or in a wolf to
devour sheep. In other words, I do not mean, that there is a constitutional
appetite, or craving for sin, implanted in the substance of the body or mind.
8. By total
depravity, I do not mean, that men are as bad, as they can be, or as they might
be, under other circumstances. If they were placed under circumstances, of less
restraint, or of greater temptation, they would doubtless be worse than they
are.
When we say, that
men are totally depraved, we are sometimes understood to affirm, that men are
as bad as they can be. They seem to understand the word total, as
signifying the highest possible degree of depravity. But certainly this is not
the meaning of the word total. The sum total of 3 and 2 and 5 is 10.
This is not the highest possible number, but is the total of 3. and 2. and 5.
The same word when qualifying depravity, does not mean the highest possible
degree of depravity, but simply, that the whole character is depraved; that
there is no mixture of good in his character. Not, that he does and says, as
wickedly as he could say and do; but that whatever he does and says, and is, is
sinful. "That ever thought and imagination of his heart, is only evil
continually."
Secondly. By total depravity, I do mean
1. That impenitent
sinners, are universally destitute of love to God. My main business this
morning, is, to establish this position, and conclude with several
remarks. In the afternoon, if the Lord permit, I will further state what is
meant by total depravity, and adduce the proofs, of the several positions, as I
go along.
The text expressly
asserts, that sinners have not the love of God in them. It would be easy, to
show, that this same doctrine, is every where recognized, in the Bible. But as
I am to deal with those, who I affirm to be totally depraved, I do not expect,
that a thus saith the Lord will settle the question with you, and put it
beyond debate.--You are unbelievers, and however you assent to the truth of the
Bible, in general, yet I know, that you have no hearty confidence, in its
doctrines in their detail: To prove to you, the doctrine of total depravity,
from the Bible, only, may gain your unfeeling assent. But I am well aware, that
this kind of evidence, will not so bring the subject home, to your experience,
as to make you feel its truth. I might quote the text, and other passages of
Scripture in proof of this doctrine, and then throw the responsibility upon
you, of receiving or rejecting it. But as there is an exhaustless variety of
other proofs within my reach, I will gather up a few of them, and lay them
before you, for your consideration.
Facts, are
stubborn things, and however men may evade the Bible. However they may turn
away from, and misunderstand metaphysical reasonings; they find it difficult,
to resist plain matters of fact; especially, when the facts exist in their own
experience. I design to gather my proofs of this doctrine, from the experience
of you, who are present. To point out certain facts, in your own history, and
in the history of those around you, that will place this doctrine upon a
foundation, not to be controverted.
The laws of mind,
in their detail, are but imperfectly understood. Yet there are certain laws of
mind, that are understood, even by children. They are facts of such universal
and frequent experience, that we know with absolute certainty, that such are
the laws of mind. For instance, by experience, we know it to be a law of mind,
that we take delight in pleasing the object of our affection. To love an
individual, is to desire his happiness. To promote his happiness, is to gratify
that desire. To please the object of our affection, then is to please
ourselves. To do that, which is pleasing to one whom we love; to add to his
honor, or to his happiness, in any way; it to gratify our desire for his
happiness; and naturally, and necessarily adds to our own happiness.
It is not
essential that we should aim at gratifying ourselves, or at promoting our own
happiness, in our efforts to please the object of our affections.
When we act
virtuously, to please ourselves, is no part of our design. But although,
not entering into our design, it is the natural result of pleasing an object of
our affection. It is the gratifying of our love, or desire to promote his
happiness, or honor; and this gratifying of our desire, is of itself happiness.
We find this principle, showing itself, in all the relations of life. When is
the affectionate husband or wife, in a state of higher enjoyment, than when
they are engaged in those employments, and in the performance of those offices,
that contribute to each others happiness. When is the affectionate wife, more
cheerful, than when busied in those things, that she knows will please her
husband. How assiduous, and unwearied, are lovers, and other dear friends, in
their efforts to please the object of their affection. How eager to anticipate
each other's desires; how readily; how joyfully do they engage in those things,
that they know will give pleasure to one whom they greatly love. It is absurd,
and a contradiction for you to say that you love an individual, and have no
delight in pleasing him. It is impossible, that you should love an individual,
and not be gratified in promoting his happiness. To say, that you love a
person, is the same as to say, that you desire his happiness, and to say that
you can desire his happiness without delighting in promoting it, is the same as
to say, that to gratify virtuous desire is not happiness. In other words, that
the gratification of virtuous desire, is not a gratification.
This law of mind
holds true, in all its fullness and extent, upon the subject of religion. I
appeal to every Christian in this house, whether, to do the will of God, is not
more than his necessary food; whether it is not your meat and drink to do the
will of your Heavenly Father. When are you so happy, as when engaged in those
things that you know will promote the honour and glory of God. I do not mean,
or suppose, that it is your design to gratify yourself, when you obey
and serve God; but I ask, do you not find it to be a matter of fact, that you
are never so happy, as when you are engaged in doing those things that please
him. You search his word, to know what will please him; and when you know his
will, and engage heartily in the performance of it, the happiness you will
experience in the performance of these duties may not enter into your design or
thoughts; and yet you know, that as a matter of fact, the performance of duty
promotes your own happiness. To please God, pleases yourself. And now, let me
appeal to the experience of every impenitent sinner in this house: do you not
know, that from the very constitution of your mind, you love to please your friends.
And do you not know, that it makes no part of your happiness to please God. How
you delight to gratify your children; to please the objects of your most
endeared affection; but I ask your conscience, do you take delight in pleasing
God? Do you study to know what will please him? And when you have learned his
will, do you find yourselves inclined, readily and joyfully, to perform it?
How much pains you
will take; at how much expense you will be; how watchful, assiduous, and
persevering, not only in conforming the general outline of your conduct, to the
wishes of one whom you greatly love; but in following out the minutia, into the
detail; in fulfilling the slightest desires, and gratifying even the passing
wishes of one upon whom your heart is set; and thus, giving yourself up, to
promoting the happiness of the object of your affection, makes up, at once, the
history and the substance, of your own happiness.
Now, sinner, is
this your experience on the subject of religion? Do you love to please God? Is
it your business? Is it your happiness? In other things, in regard to the
affairs of this world, every thing you say or do, is viewed as having a
relation to the object of your supreme affection. If you love money supremely,
everything is judged of, is hated or loved, is desired or rejected, according
to the relation it sustains to your own pecuniary interest. If you can make
money by it, you have pleasure in it. If it would prevent the acquisition of
wealth, you are displeased with it. So, if you have an earthly friend, whom you
greatly love, it is natural for you to inquire, in every thing you say and do,
how it will be received or looked upon by this object of your affection; what
relation it sustains to him or her; and all your conduct is modified, and all
your pursuits are regulated, by this controlling and absorbing affection for
this idol. Now, sinner, I ask you again, is it true, in your own experience,
that every thing pleases or displeases you; that you love or hate it; that you
desire or reject it, according to its relation to the will of God; that if you
see it will please him, it pleases you; if it is agreeable to his will, is it
agreeable to your will? If it will promote his glory, do you desire it? If it
will dishonour him, do you reject and abhor it? If not, why do you pretend to
love God? You could not believe that your children or your wife loved you,
unless you saw that they delighted to please you. And why should you deceive
yourself, by supposing that you love God, when you know it is not your
happiness to please him?
Again, from the
constitution of our minds, we delight in the society and conversation of those
whom we greatly love. To commune with them is sweet. To be alone with them;
to enjoy their confidence; to pour into each other's bosom the overflowings of
our affections, constitutes some of the sweetest and most sacred of our joys.
This law of mind shows itself, in all its strength, on the subject of religion.
Saints, in all
ages of the world, have delighted to commune with God, having sought his
society, and loved the retirement of the closet, where they can be alone with
God; and never are they more supremely and sacredly happy, than when alone, in
secret and holy communion with the blessed God. Now, sinner, is this your
experience? Do you love to be alone with God? Do you delight to pray? Is it
your most sacred, most endeared employment, to get alone, and low upon your
knees, pour out your heart in communion with your God? I do not ask you whether
you pray, for this you may do from a variety of motives, but is it because you
love to pray? Because you love to be alone and commune with God? If you are an
impenitent sinner, you know that you do not love the society of God.
Again, we
naturally prize the approbation of one whom we love. We account it of the
greatest importance, and it is indispensable to our own happiness, that we
should have the approbation of the object of our supreme affection. We are so
constituted, that it gives us great pain to know that our conduct is
disapproved of by our dearest friends. This is so in regard to our worldly
friends, and it is so in regard to God. Nothing will wring a Christian's heart
with more intolerable anguish, than the conviction, that his conduct merits the
disapprobation of God; and this is not principally, and, in many cases, not at
all, through fear of punishment. The Christian may have, and often does have,
the most thrilling and painful emotions, in view of his having merited and the
disapprobation of God; while, at the same time, he is not distressed with fear
of punishment. But he has offended God; he is ashamed, and cannot look up; he
feels as an affectionate child or wife would feel, under the consciousness of
having done what the parent or the husband highly disapproved.
The question
naturally arises, and has a controlling influence over our lives, will this or
that please or displease him or her whom I love. To gain the approbation
of this object of affection, is our ambition, and our highest joy. Now, sinner,
I appeal to you, is not this true, in your experience, as it respects him or
her, who is the object of your greatest affection? And is it true, that you,
above all things, prize the approbation of God? Is it your study? Is it your
delight to gain his approbation? Does the consciousness of having done what he
disapproves, wring your heart with anguish, irrespective of its consequences to
yourself, and separate from all fear that you shall be punished? Do you feel
the same emotions of sadness, of shame, of distress and sorrow, when you have
merited the disapprobation of God, that you do when you have incurred the
disapprobation of your most beloved earthly friend? I appeal to your own
conscience, in the sight of God. Do you not know, that you do not supremely
desire the approbation of God?
Again, we
naturally have reference to the feelings of the object of our supreme
affections, in all our conduct. The affectionate husband or wife, parent or
child, is careful not to wound the feelings of those they love; and if they
find that they have wounded their feelings, they have no rest until they have
confessed, and healed the wound, and are forgiven. This is true in religion. If
you love God, you cannot reflect that you have wounded his feelings, without
pain. You would not complain that you could not repent: The truth is, that if
you were in the exercise of love to God, you could not help repenting, any more
than an affectionate wife could refrain from grief, if she had wounded and
grieved her husband.
Again, we
naturally love to think of the object of our affection. Every one knows how
sweet it is to be alone, to meditate, to call up before the mind, and to dwell
upon some absent object of our love. Thus lovers are apt to seek solitude, and
there is a kind of sacredness thrown around those hours, when, in the stillness
of our bed-chamber, or in the retirement of the lonely walk, we dwell in
silent, but delightful musings, upon the character and person of him or her
whom we fondly love. The deep hour of midnight will often witness the wakeful
musings of a heart, which, in the sweetness of its own fond imaginings, is
dwelling upon that beloved friend, who though absent, is at once the circumference
and the all-absorbing center of its affections. These musings enkindle our
affections into a flame. See that husband from home; he is a husband and a
father; when the bustle of the day is over; when the distractions and cares of
business have passed away; see his busy thoughts, going out and dwelling upon
his absent wife; upon his little prattling babes, until his heart is all in
aglow, and tears of unutterable affection fill his eyes. This is nature; and
these laws of mind act with equal uniformity, when God is the object of supreme
affection. The lone walk; the quiet bed-chamber; the hour of sacred retirement,
are sweet to the Christian. He loves to send out his thoughts after God; to
dwell upon his glories; look into the mysteries of his love; to think, and
think, and meditate, and turn the subject of his glorious character, over and
over before his mind, till his heart dissolves in love. Thus, the Psalmist
says, "while I was musing, the fire burned." Now, sinner, do you love
to think of God? Do you delight to have God in all your thoughts? Do you seek
solitude and retirement, that you say, unmolested, dwell upon him in your
fondest, holiest musings? And when you think, and meditate, and pray, do you
find in it a sweet, and tender, and all-satisfying happiness? Are you sensible
of emotions of love to God, as strong, nay vastly stronger than those you
exercise when thinking of your dearest earthly friend? I appeal to your own
experience, and to your own conscience, in the sight of God.
Again, we
naturally delight in conversing about an object of our affections. It
gives us pleasure to speak of one we love. It is gratifying to us, to let our
lips speak out of the fulness of our hearts. Sometimes an affection is
cherished, where there is some particular reason for concealing it; but even in
those cases, a great affection is seldom cherished without being divulged, to
some one. But where there is no reason for concealing it, we see how natural it
is, to make the object of affection the subject of conversation. This law of
mind manifests itself, as uniformly, on the subject of religion, as upon any
other subject. It is a maxim in philosophy, as well as in morals, that out of
the abundance of the heart the mouth speaketh. You see a person whose heart is
warm with the love of God; if God is in all his thoughts, He, and the interest
of his kingdom, will be, in all his words. If his heart is set upon God, his
lips will speak of God; unless he be under circumstances to require reserve,
and then he will naturally remain silent, sooner than converse upon a subject
upon which his heart is not set. If he is under circumstances, where he cannot
consistently speak of God, he is inclined not to speak at all. Now, sinner,
look at your own experience; do you love to converse about God? Is it
delightful to you to speak of his character, of his person, and of his glory? I
leave it with your conscience to decide.
Again, we are
pained when separated from those we love. Every body knows this is true, as
it respects worldly friends; and it is true in a still higher sense, as it
respects God. Every Christian knows, just what saints of old knew, that they
cannot live, and have the least enjoyment, if they are far from God. If he
hides his face, if the manifestations of his presence are withdrawn, alas, how
mournful, and lonely, and sad, is the Christian, in the midst of all the gaiety
and enjoyment of the world around him. Sinner, do you know what it is to feel
as much pain, at the withdrawal of God's presence from you, as you do when
separated from your dearest earthly friend? Do you feel lonely in the midst of
company; sad in the midst of gaiety; away from home in the midst of all your
worldly friends, if God's presence is withdrawn from you?
Again, we
naturally love the friends, of the object of our affection. We feel
attached to them for his sake. We love to converse with them, and we seek their
society, because their views and feelings, upon the subject that
engrosses our attention, correspond with our own. Upon this principle,
politicians, who are in favor of the same candidate, are fond of each other's
society. And individuals, differing widely in other respects, enjoy each
other's company, if they have one common and absorbing object of affection and
conversation. Thus, Christians love to associate with each other. They love
other Christians, because they love God. They delight in their society
and conversation, because their views, and sentiments, and conversation, accord
with their own. But, do sinners love the friends of God? Do you love
Christians, because they are Christians? Do you delight in their
conversation, and in their character, because they love God? You may love some
of them for other reasons, and in spite of their religion; but it is not for
their religion that you love them.
Again, we
naturally avoid the enemies of our friends. See that woman, is she
intimate, and do you find her every day running in, and spending her time, in
that family where they are enemies to her husband? Does she select as her
friends and intimates, those that speak against her husband or her children?
No, she naturally and instinctively avoids them. See that little child, he goes
in to play with a neighbor's children; but while there, he hears them speaking
against his father; he listens, and looks grieved and offended. He is a little
one, and they do not notice him, but continue to vilify and abuse his father.
He steals silently and sadly away, and goes weeping home; and hereafter you
will perceive that he will avoid those persons as he would avoid a serpent.
Just so with Christians; they naturally avoid the society of those that abuse
God, unless they mingle with them to warn and save them. Sinners, very often
imagine that Christians avoid them, because they feel above them; but this is
not the fact. It is true, that some professorsof religion do not delight
in the society and fellowship of the saints, but manifest a preference for the
company of the gay and ungodly. But this is demonstration that they are
hypocrites, and is no exception to the uniform action, of this law of mind.
"Know ye not, that the friendship of the world is enmity with God; he
therefore, who will be the friend of the world, is the enemy of God."
Again, we are
grieved, when our beloved friend is abused in our presence. It is amazing
to see the blindness and stupidity of sinners upon this subject. When
Christians manifest grief, at the wicked conduct of sinners, they ascribe it
all to superstition. If the pious father or mother manifest grief, when an
impenitent son or daughter is engaged in sin, and rebellion against God, they
imagine that it is all superstition, and say, they have forgotten that
they were ever young. See that husband, when he breaks the Sabbath, and swears,
and abuses God, his wife weeps, and leaves the room. He says, his wife is very
superstitious; is a great bigot; is under the influence of priestcraft. He
wonders that she should concern herself about him; he shall do well enough; he
can take care of himself. He does not seem, at all, to understand the principle
upon which his wickedness affects her. See here, man; suppose you are sitting
in your house, with your wife, and an enemy comes in, and begins to abuse you
in her presence, and when he had heaped numberless vile epithets upon you, he
looks and your wife is in tears; and now he says, what ails you woman? You must
be very superstitious. What affects you so? What would you think of such
questions? Could you see no reasons why his abuse of you distressed your wife?
Would you not think it strange if he did not understand the reason of her
tears? Now, your wife is a Christian, you disobey and abuse God in her
presence, and she expostulates and weeps, and you wonder at it, and call it
superstition. Turn over the leaf; suppose , when this man, of whom I have been
speaking, abuses you to your face, your wife manifests no emotions of grief,
nor of indignation; but on the contrary, upon casting a glance at her, you
perceive her conniving at it, and appearing evidently pleased with it. What! a
wife pleased to see her husband abused, you would from that moment, set her
down as a hypocrite. You would not, you could not believe that she loved you.
Now, the same holds true, where God is the object of affection. When God is
abused, in the presence of his friends, they feel emotions of grief, and of
indignation, as a thing of course; and this is the reason why the society of
impenitent sinners is so disagreeable to a spiritual Christian. It is not
because he feels above you, sinner, but because your conduct is a grief to him.
When Christians mingle with sinners, it is upon business, or for the purpose of
doing them good. Not because they can have any delight in their impenitent
characters, or conversation, while they are the enemies of God.
I ask you, sinner,
whether you are grieved with those that disobey God? Whether you feel mingled
emotions of grief and indignation; as if your wife, or dearest friends were
abused in your presence? Does it pain you, even to agony, to hear men swear in
the streets; to see them break the Sabbath; and trample on God's holy
commandments? Should you go through the streets and bear execrations, and
abuses poured upon your dearest earthly friend, from every quarter, it would
fill you with grief and indignation unutterable. And can you walk the streets,
and hear God's holy name profaned; see his Sabbath desecrated; hosts of
impenitent sinners, trampling, with unsanctified feet, upon his high and holy
authority, and not be grieved? Then you are a hardened, and shameless
hypocrite, if you pretend to love your Maker.
Again, we are
naturally credulous, and pleased, if we hear any good of one whom we love. It
is a well known fact, that it is comparatively easy to believe, what we desire
to believe. And we can believe in accordance with our feelings, upon slight
testimony. A man will believe, what he wants to believe, almost against
testimony. If the thing accord with our desires, we are not inclined to
question the validity of the testimony, by which the desired fact is
established. We witness the developments of this law of mind, in the
transactions of every day. So on the subject of religion; when Christians hear
of the conversion of any one, or of a remarkable revival of religoin; or of any
thing else, that glorifies God; they manifest a readiness to believe it,
because it so accords with their desires. But do impenitent sinners show that
they love God, that their hearts are set upon his glory, and the interests of
his kingdom, by manifesting a readiness to believe what they hear, in favour of
religion? Let your conscience speak.
Again, we love
to see means used, to promote the interest and happiness of those we love. If
we greatly love an individual, we delight in those who honour him, and try to
promote his interest. We are not apt to be very particular and sticklish about
the means that are used to promote this object, if they are but successful. We
most naturally embrace, and most cordially use those means that promise the
highest success. Witness the conduct of politicians; see how wise, industrious,
and energetic they are, in devising, and executing means to elect their
favourite candidate. You do not hear them stop, and cavil, and criticize, and
find fault with any measure, merely because it is new. If it is not wicked, and
if it promises success, its being new or old, will not be a sufficient
objection to its being used if it bids fair to accomplish their favourite
object. So with Christians, whose hearts are set upon promoting the glory and
honour of god. They are on the alert; are looking out and devising new means of
effecting their favourite object. They are industrious, and energetic in
finding out new ways, and adopting new expedients, to bring about the salvation
of the world. But do sinners apply their minds to this subject, and show that
they are interested in the glory of God? Are they planning and devising liberal
things for Zion? Are they finding out new and more successful methods of
promoting the glory of God, and the salvation of men? Do you, sinner, feel
rejoiced when some new measure is introduced, which has a tendency to
promote this great work? Do you hail it, as one of the means by which the great
object is to be accomplished, upon which your heart is supremely set.
Again, it is
difficult for us to believe an evil report of one whom we love. Go, and
tell that affectionate wife, of some disgraceful conduct of her husband. Go,
tell that mother, of the dissolute and abandoned conduct of her only son; do
you find them ready and willing to believe these reports? Do they believe them
without question? No, but they will sift the testimony, criticise, and
scrutinize, and perhaps no weight of evidence that you can bring to bear upon
them, will thoroughly convince them of the facts. What lawyer is there, who has
not seen the difficulty of convincing a juror, against his will? If the juror
strongly desires that the testimony of a witness should not be true, what a
slight appearance of inconsistency, will cause him to give his testimony all to
the winds. This law of mind develops itself, with equal uniformity, upon the
subject of religion. Go, and report among warm hearted Christians, a story,
whether true or false; which, if true, is dishonorable to God, and injurious to
the interests of his kingdom. See, how instantly, they will ask for your
authority; scrutinize and sift the testimony; and you need not expect them to
believe, unless it come upon them with the force of demonstration. But do
sinners manifest this unwillingness to believe evil reports of religion? Should
you hear an evil report, concerning the family of some near friend of yours;
should you hear that one of the sons had greatly disgraced his father, who was
your intimate and most beloved friend; would vague report satisfy you? Would
the mere say so, of some irresponsible individual be considered by you as
sufficient proof to command your belief of the report? No, you would ask for
high and unquestionable authority, and even then, you would say, I can hardly
believe it. Now, sinner, When you hear any scandalous report, of any deacon or
minister, or any other professed child of God, do you find yourself instantly
resisting the report? Do you find yourself inclined to call for further proof;
to sift and criticise the testimony; to weigh, and scrutinize, and give the
report to the winds, as false and slanderous, if you find discrepancy or
absurdity in it? Do you feel the inward risings of indignation, and your
thoughts and feelings taking the attitude of strong repellency, when such a
God-dishonoring report is in circulation? Do you feel, when such stories are
reported about Christians, as you would about slander that was uttered against
your wife, or dearest earthly friend.
Again, when we
are compelled to believe an evil report of the object of our affection, we are
careful not to give it unnecessary publicity. Does the mother go, and
publish all abroad, the disgrace of her children? Does the affectionate wife,
trumpet abroad upon the winds of heaven, the disgrace of her beloved husband?
No, no. She locks it up in her faithful and affectionate bosom; the mother, and
the wife, seal up their lips in silence, and breathe not aloud the errors of
those they love. So with Christians; when they are convinced, beyond all
contradiction, that something has occurred which has dishonoured God, and
religion; do they go and blaze it all abroad? No, unless compelled by
conscience, to give it utterance, it remains a secret in their own breast. And
here let me ask, sinner, are you thus careful, not to circulate what you know
to be true, to the discredit of religion, and to the friends of God? Suppose,
you had seen a minster, or some other professed child of God, off his guard,
and had witnessed in him the commission of some disgraceful sin, would you,
from love to the cause, lock it up faithfully in your breast, and never breathe
it forth upon the slightest breath of air, lest it should take wings, and God
should be dishonored. If you hear an individual, repeating something that is
dishonorable to religion, does it distress you? Do you reprove him for it? Do
you endeavor to hush the matter up, and beg him not to repeat it? I leave this
question with your consciences.
Again, we
naturally try to put the most favorable construction upon any event, that might
be injurious to the interest or reputation of a friend whom we love. If an
event has occurred that admits of divers constructions, we naturally put that
construction, if possible, upon it, that is most consistent with the honor and
reputation of our friend. If a circumstance should occur, in the family of a
beloved friend of ours, which admitted of two opposite constructions; one of
which, would disgrace our friend, and the other, not at all; we should, from
the very constitution of our being, naturally incline to the construction that
was in his favor. It is a law of mind, that charity, or love, hopeth all
things, believeth all things, endureth all things, and is ever ready to put the
most favorable construction upon any event, that the nature of the case will
admit. We see the operation of this principle, and the developments of this law
of mind, in the occurrences of every day. You will see Christians, inclining to
put that construction upon any event, that is most consistent with the honor of
religion, and of God. But do you witness this same disposition in sinners? Do
you, sinners, who are here, find in yourselves a desire to construe every
ambiguous occurrence in that way, which is most favorable to religion. If
something is said by a professor of religoin, that turns out not to be true, do
you naturally ascribe it to mistake, or to a misunderstanding, and find
yourself very unwilling to believe that he meant to lie.
Again, when any
of the friends, of one whom we greatly love, fall into any conduct, that is
greatly dishonorable to the object of our affection, it distresses us, and we
are disposed, as far as possible, to prevent a repetition of the event. If
the son of our dearest friend, should fall into a disgraceful crime, and
should, in our presence, be guilty of things that were calculated greatly to
dishonor his father; or had he run away from his father, and was wandering a
vagabond up and down the earth; we should naturally desire to reclaim him. We
should love and pity him, for his father's sake; should feel grieved, and
distressed at the dishonor that this son was bringing upon his father; should
fell inclined to warn and expostulate; to pray for him; and instead of going
and trumpeting his failings all abroad, we should naturally be tender of his
reputation, for his father's sake; and do all, that we honestly and
consistently could, to cover up his faults. Now, sinner, how do you behave,
when you see Christians err, and get out of the way? Do you feel distressed,
that they bring such dishonor upon God? Do you pity and love them, for their
Heavenly Father's sake? Do you pray for, and warn them, and try your utmost to
reclaim them? Let conscience speak; I will not bring a railing accusation
against you. But let conscience rebuke you in the name of the Lord.
I shall conclude
this discourse with several remarks.
REMARKS
First. With all these facts staring sinners in the
face; standing out, in bold relief, upon the very head and front of their own
experience; how is it, that they can suppose themselves to love God? Nothing is
more common, than for impenitent sinners to affirm, that they do love God; and
yet nothing is more certain, than that they do not love him. Whence is this
mistake? I answer,
1. They do not
distinguish between an admiration of his natural attributes, which they sometimes
feel, and a love to his moral character. The omnipotence, omniscience,
omnipresence, eternity, and wisdom of God, are attributes, which, when
considered, are calculated to inspire awe, and admiration, in the breast of
intelligent beings, whether they are sinful or holy. These attributes have no
moral character. The devil himself, may be filled with awe, and admiration,
when contemplating the displays of his natural attributes, which are
manifested throughout all creation.
Again, sinners
mistake a selfish gratitude, for love to God. A supremely selfish being, may be
grateful, for favors bestowed upon himself, without any true regard to the
character of him who bestowed the blessing. Sometimes, when sinners escape from
death, and some marked providence is interposed in their behalf, they feel a
kind of gratitude; and they might feel the same kind of gratitude to Satan, as
they do to God, had he bestowed the same favor upon them.
Again, sinners
make their own god and fall in love with a god of their own creation. They
conceive God to be such a being as they desire him to be. They strip him of his
essential attributes, and ascribe to him a character that suits them, and then
fall in love with their imaginary god, and walk by the light of their own fire,
and compass themselves with sparks of their own kindling. The Universalist
creates a god for himself; conceives of him as a being just suited to his
taste; and if you keep out of his view the essential attributes of justice, and
truth; he will talk and feel very piously; but, bring before his mind the true
character of God, and his heart becomes at once like the troubled ocean, when
it cannot rest, whose waters cast up mire and dirt.
2. You see why it
is, that impenitent sinners think, religion is something very gloomy. It is
because they have no love to God. What would you think of a woman who should
think it a very gloomy business to be with her husband; if she should complain
of it as an irksome and disagreeable task, to engage in those offices that she
knew would please him. If she accounted it a grief, a burden, and a vexation,
to engage in the duties of a wife. You would say it was demonstration absolute,
that she did not love her husband. So it is with sinners. When they conceive of
religion as something gloomy, and calculated to rob them of all their joys, it
is demonstration that they do not love God; that they have no delight in
pleasing him.
3. You see from
this subject, why it is that sinners grow weary and complain of having too
many, and too long meetings. What would you think, should you hear an
individual, who professed to love you, complain of weariness, on account of the
length of your interview. Suppose he should say, Oh, the time does seem so
long; I do wish our interview was ended. You would understand it. You would
not, and could not believe that his heart was greatly set upon you. So, when
you hear sinners complaining, that there are so many meetings; and expressing a
wish, that they should not be more than an hour in length; this is an index to
their feelings; they do not love God; they have no delight in his service; it
is a burden, and a vexation to them, to be called to spend a short time in his
presence.
4. Again, you see
how it is, that some professors of religion prefer parties of pleasure, to
prayer meetings. Prayer meetings, are the most delightful parties, to those
that love God. But to those that do not love him, they are not a source of
happiness; and when they are attended by such persons, it is from other motives
than from love to God. Whenever you see professors of religion, manifesting
more interest in worldly parties, than in religious meetings, you may know that
they are hypocrites.
5. You see, from
this subject that they are deceived, who say they always love God. There
may be some instances, where persons may have been converted so young, that
they cannot remember the time when they did not love God. If there are such
persons, I am persuaded, that such instances have, hitherto, been very rare;
with these exceptions, it is certain, that they are deceived, who
suppose they have always loved God. Why, by their own showing, they have never
had a change of heart. They feel towards God as they always did. If they ever had
truly loved God, when they first exercised this love, they would know that
it was something new to them, and could not possibly suppose that they had
always loved him.
6. Again, you see
from this subject, that impenitent sinners, are often great hypocrites. They
profess to be very much opposed to hypocrisy, and say that they like true
religion; they desire to see persons sincere in what they profess: think true
religion is a good thing; and are very much in favor of it. They pretend to be
very friendly to God, and say that they love him. Now, in these professions,
they are arrant hypocrites. Christ might say to them, "I know you, that
you have not the love of God in you." "Do men gather grapes of
thorns, or figs of thistles." "Ye are they that justify yourselves
before men, but God knoweth your hearts." "Ye serpents, ye generation
of vipers, how can ye escape the damnation of hell."
7. You see from
this subject, the manifest and barefaced hypocrisy, of those professors of
religion, who, unnecessarily, publish the faults of Christians. We sometimes
see professed Christians, as forward in speaking, in all companies, and on all
occasions, of the faults, real or supposed, of the professed children of God,
as infidels are. They will load down the winds, with their complaining of the
imprudences and errors of those whose characters are nearly associated with all
the endeared interests of religion. And this, they often do, when no such thing
is called for, and where there can be no just pretense that God, or the
interests of religion requires this service at their hands. They will even
sometimes, to give these things the greater publicity, publish them in the
newspapers, and all this under the shear pretense of doing God service and
benefitting the cause of Christ. But this is the precise method, and the
pretended motive of the Universalists in their slanderous publications against
God, and his servants; and there is no more reason to believe that such
professors of religion, have the true interests of Christ's kingdom at heart,
than there is to believe that Universalists are actuated by a regard to the
glory of God. Cases have occurred, in which professors of religion, have
entertained passengers in steam boats, and in other public places, by retailing
slanderous reports of revival men and measures. Vast prejudice, has been
created, and immense evils have resulted from this infidel conduct of those who
profess to love the blessed God. O shame, where is thy blush!
It is impossible,
from the very laws of their mind, that they should engage in this work of
death, this mischief of hell, if they truly loved the cause of Christ; and, to
thus wantonly, hang up the cause, to reproach; by blazing abroad the failings,
real or supposed, of those whose name, and character, and influence, are
identified with the dearest interests, of Zion, is, as absolute demonstration,
that they are hypocrites, as if they themselves should take their oath of it.
Finally. While sinners imagine that they love God
already, it is not likely, that they ever will love him. Sinner, if you think
that you love God already, you will never realize that you need a change of
heart. If you really do love him, you certainly do not need a new heart, unless
you would have a heart that does not love him. In pretending that you love God,
you deny the very foundation of the doctrine of the new birth. But let me tell
you, sinner, your delusion will soon be torn away. You cannot always deceive
yourself with the imagination that you love God. You are going rapidly to
eternity. There is, even now, perhaps, but a step between you and death. The
moment that you appear in the presence of your Maker, and behold, the infinite
contrariety there is betwixt your character and his; your delusion will vanish forever.
You pretend to love God, while you know that you have no delight in his word,
or worship, or service. Oh! What would heaven be to you; you cannot enjoy a
prayer meeting, for one hour, and what would you do, in heaven employed in
God's service forever and ever. Would heaven be heaven to you? Would you feel
at home? Would you be happy there? What! Without the love of God in you. Away
with this delusion: "for verily I say unto you except a man be born again
he cannot see the kingdom of God."