Master Sermon List
Doctrine of Election
by Charles G. Finney
EPHESIANS i. 45.--According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love, having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will.
THE subject of this discourse is the doctrine of election, and in the discussion of it, I shall pursue the following order:
I. Show what is not intended by this doctrine.
II. What is intended by it.
III. That it is a doctrine of the Bible.
IV. That it is the doctrine of reason.
V. Why they are elected.
VI. When they were elected.
VII. That it is not a partial election.
VIII. That there is no injustice in it.
IX. That it opposes no obstacle to the salvation of the non-elect.
X. That it is the best that could be done for the world.
XI. That it does not supersede the use of means for the salvation of the elect.
XII. That it is the only ground of encouragement for using means.
XIII. How it may be known who are elected.
I. I am to show what is not intended by this doctrine.
1. Not that a part of mankind are to be saved irrespective of their moral character. We are not to suppose that the elect will be saved, do what they may, without regard to their conduct.
2. Nor are we to understand by it, that the elect will be forced to heaven against their will.
3. Nor that there is any particular provision made in the atonement for their salvation, more than for the salvation of the non-elect.
4. Nor that the unconverted elect are any better than the non-elect.
5. Nor that the unconverted elect are any more beloved of God, than the non-elect.
6. Nor that the non-elect are created for damnation, and cannot be saved do what they may.
II. But, by the doctrine of election, is intended, that a part of the human family are chosen to eternal salvation; that not only are they chosen as a whole, but as individuals; every one of whom will finally be saved.
III. This doctrine is taught in the Bible. It is plainly taught in the text. Peter directs his first epistle "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect, according to the foreknowledge of God the father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ: grace unto you, and peace be multiplied. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God, through faith unto salvation, ready to be revealed in the last times." In 2d Timothy i. 9. The apostle says, "who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which were given us in Christ Jesus before the world began."
I will not take up your time in multiplying passages of Scripture; scarcely any doctrine of the Bible is more abundantly and unequivocally taught than this. Much ingenuity has been exercised in explaining these passages so as to show that they do not teach election as I have stated it. But the manner in which the attempts to explain this doctrine away have uniformly terminated, has fully demonstrated that it cannot be explained away, and that the doctrine as it lies upon the face of the Scriptures is that contained in the proposition I have stated, viz. that a part of mankind are chosen to eternal life and salvation.
IV. It is the doctrine of reason. This will follow, first, from the foreknowledge of God. God must have foreknown who would and who would not be saved. Dr. Adam Clark attempts to evade the inference of election from the omniscience of God. He says, that God's being omniscient is no more evidence that he actually knows all things that are knowable, than that his being omnipotent proves that he does all things that are doable. His omnipotence, he observes, is under the control of his wisdom, so that he actually does nothing but what his wisdom directs; and that his omnipotence is never exerted only in those cases where wisdom calls it to act; so he maintains, that the omniscience of God, is in like manner under the control of infinite wisdom, and that although he might know every possible thing, yet he actually does know only such things as it is wise for him to know. This argument, if it can be called an argument, hardly deserves an answer. But as it is often relied upon and brought forward as sound and conclusive reasoning, I would only ask in answer to it, How could God know whether a particular thing was best to be known, without a previous knowledge of that thing? It is plain that he must first have a perfect knowledge of it before he could know whether it was wise or unwise to know it.
Peter asserts the foreknowledge of God, by addressing Christians as elect according to the foreknowledge of God. Paul, in the eighth chapter of his epistle to the Romans, says, "For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the first-born among many brethren; moreover, whom he did predestinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified.
Again. If God foreknew whom he would save, he must have had some design about it. He must have designed that they should be saved, or should not be, or that he would have no design about it. It is unreasonable to suppose that he could have had either of the last two; he must therefore have had the first, to wit, that they should be saved.
Again. If any are to be saved, God must save them--now if he saves them, he either chooses to save them, or chooses not to save them, or chooses to have no choice about it. But it is impossible that he should have no choice about it. It is a contradiction to say, that he knew what would occur, and that he had no choice in relation to the matter.
Again. The doctrine of election may be inferred from the unchangeableness of God. Suppose ourselves all gathered around the judgment seat, suppose all his saints to be gathered at his right hand, and now the final sentence is to be passed, and now God designs to take all his saints to heaven. But when did God first form this design? Has he any new light on the subject? has he changed his mind? "He is of one mind, and who can turn him?"
Again. The doctrine of election may be inferred from the fact that with God there is no past or future time, but that all eternity is present time to him. The beginning and the end of time, all the events of time and eternity, past to us, the judgment day and eternity beyond, with all their events, are present to his mind. The name and character and eternal destiny of every creature are present to him, and that is a very unworthy view of God, which exhibits him as having no definite plan in relation to all the concerns of his vast empire; indeed it is virtually denying God, and robbing him of the essential attributes of his nature.
Again. If God does not know the individuals that will be saved, it is impossible that he should know that any will be saved. If he has designed to save his saints as a body, he must have designed to save them as individuals, for they are made up of individuals.
V. I am to show why they are elected.
1. I remark that it is not because the elect are any better by nature than others. Paul says, "we are called with an holy calling, not according to our works, but according to his own purpose and grace which he had in Christ Jesus before the world began."
2. Nor because God more strongly desires the salvation of the elect, than of the non-elect.
3. Nor because Christ agreed to purchase a part of mankind of the father, and paid down so much suffering for so much sin, and took his choice from among them, as we should from among a flock of sheep.
4. Nor because he felt any particular partiality for the elect more than for the non-elect. In short it was nothing in the nature or character of men, that led him to make this distinction, and to choose some in preference to others.
Nor are we to suppose that God acted in the selection of the elect without motives. He must have had some good and substantial reason for choosing one man in preference to another. Some speak of election in such a manner as to leave the impression on the mind, that God acted arbitrarily, and that the whole turned upon an inscrutable sovereignty the reasons for which we can in no wise understand. But certainly I have not so learned the doctrine of election. For although he has not told us why he has selected one in preference to another, yet he has told us certain things from which we may justly infer what the reasons are which led him to this selection. The Scriptures inform us that God is good, yea infinitely good, and that he doth good; and from the fact that he is infinitely good we are bound to infer that he does all the good he can.
Moreover he asks, what more could I have done for my vineyard that I have not done. If God does not save all men, it must be because all cannot consistently be saved. That the salvation of all men would require such a change in the administration of his government as would upon the whole do more hurt than good in the universe. For if the salvation of all men would upon the whole be wise, most for the glory of God, and for the best interests of his kingdom, we may rest assured that all men would be saved. But it is a matter of fact, that the conversion of all men would require a very different arrangement and administration of the divine government from that which we now experience, in order to bring sufficient moral influence to bear upon this world, to turn all men to God. It is easy to see also, that this change in the administration of the divine government might in many ways so disarrange the concerns of the universe, of the worlds that roll around his throne, as upon the whole to do more hurt than good. It also follows, that if any part of mankind are saved, it is because God can wisely save them. That in the best possible administration of his government he can bring sufficient moral influence to bear upon themto convert them. It is a contradiction to say that the same amount of moral influence can be brought to bear upon every individual of the human family. It would be the same as to say, that every individual could be in circumstances in all respects, precisely similar. But this is a natural impossibility. The elect then must be those whom God foresaw could be converted under the wisest administration of his government. That administering it in a way that would be most beneficial to all worlds, exerting such an amount of moral influence on every individual, as would result upon the whole, in the greatest good to his divine kingdom, he foresaw that certain individuals could with this wisest amount of moral influence be reclaimed and sanctified, and for this reason they were chosen to eternal life. By this we are not to understand that he foresaw that some men would be better by nature than others, and that because on this account they could be more easily turned to God; but that upon the whole they would be so circumstanced that it would be wise in God, in the administration of his government, to bring sufficient moral influence to bear upon them to subdue their opposition, and to save their souls.
VI. I am to show when the election was made.
The apostle says it was before the world began, or from eternity. It must have been when the plan of the divine government was settled in his mind, and the present mode of administration concluded upon. Some suppose that men are not elected until they are converted, and confound their election with their conversion. But this is neither reasonable nor scriptural. Christ will say to his saints in the judgment day; "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;" and certainly it is unreasonable to suppose that an unchangeable God has changed his mind in regard to an individual, and made a new choice, and elected him to eternal life when he sees that he is converted.
VII. I am to show that this election is not partial.
By partiality, we understand undue bias or favor towards one individual or party, founded upon some interest or prejudice. Some particular liking we have for one individual more than for others. I have already shown that election does not turn upon any thing in the character of the elect, or any particular prejudice or partiality which God has in their favor. The question of their election did not turn upon any thing in them, but upon the best interests of his government. In electing them, God did not look over the human family to see whom he loved best, but upon whom in the wisest administration of his government he could bring sufficient moral influence to bear to save them. It was no partiality to them, but a high and holy regard to the great interests of his immense kingdom that led to their election.
VIII. I am to show that there is no injustice in this.
God was under obligation to no one--he might in perfect justice have sent all mankind to hell. The doctrine of election will damn no one; by treating the non-elect according to their deserts he does them no injustice; and surely his exercising grace in the salvation of the elect is no act of injustice to the non-elect, and especially will this appear to be true if we take into consideration the fact that the only reason why the non-elect will not be saved is because they pertinaciously refuse salvation. He offers mercy to all. The atonement is sufficient for all. All may come and are under an obligation to be saved. He strongly desires their salvation and does all that he wisely can to save them. Why then should the doctrine of election be thought unjust.
IX. Election opposes no obstacle to the salvation of the non-elect.
The choice of some to eternal life, on the ground that they can be converted under the wisest administration of government, is by no means throwing any difficulty in the way of the conversion of the non-elect; for with them God uses all the means that are consistent with wisdom to reclaim and save them. The conversion of the elect, instead of being an obstacle in the way, is a powerful inducement to the non-elect to turn and live. The conversion of the elect, sustaining such relations as they do to the multitudes of the non-elect, is among the most powerful motives that could be presented for the conversion of the non-elect.
X. This is the best that could upon the whole be done for the inhabitants of this world.
It is reasonable to infer from the infinite benevolence of God that the plan of his government includes the salvation of a greater number than could have been saved under any other mode of administration. This is as certain as that infinite benevolence must prefer a greater to less a good. To suppose that God would prefer a mode of administration that would accomplish the salvation of a less number than could be saved under some other mode, would manifestly be to accuse him of a want of benevolence. It is doubtless true that he could so vary the course of events as to save other individuals than he does. To convert more in one particular neighborhood, or family, or nation, or at one particular time, than he does.
Suppose there is a man in this city, who has so strongly entrenched himself in error that there is but one man in all the land who is so acquainted with his refuges of lies as to be able to answer his objections and rout him from his hiding-places. Now it is possible that if this individual could be brought in contact with him he might be converted: yet if he is employed in some distant part of the vineyard, his removal from that field of labor to this city, might not on the whole be most for the interest of God's kingdom; and more might fail of salvation through his removal here, than would be converted here by such removal. God has in view the good of his whole kingdom. He works upon a vast and comprehensive scale. He has no partialities for individuals, but moves forward in the administration of his government with his eye upon the general good, designing to convert the greatest number, and produce the greatest amount of happiness within his kingdom.
XI. Election does not supersede the necessity of means for the conversion of the elect. They are chosen to salvation through the sanctification of the spirit and belief of the truth. They must then hear, believe, and obey the truth. If the end is to be accomplished, the necessary means must be used: would a farmer, because he knew that God had settled it in his own mind whether he should have a crop or not, say that if he was to have a crop he would have it, whether he sowed his land or not? Would a sick man neglect to use means for the recovery of his health, because he knows that God has numbered his days, and that it was settled in the divine mind whether he would die or not? Certainly not. If the farmer is to have a crop, he must sow his field and use the necessary means. So if the sick man is to live, the means requisite for his recovery must be used. So in the cure of sinners, if means be not used, not even the elect can be saved, and those that neglect the means will never make their calling and election sure.
XII. The doctrine of election affords the only ground for encouragement in the use of means for the salvation of sinners.
Knowing as I do that the carnal mind is enmity against God; that men are utterly opposed to the way of salvation; that they hate the Gospel, and all the efforts that are made to save them; what encouragement should I have to preach the Gospel, were it not that I know that God has chosen some to eternal life, and that many or all my hearers may be of this number; and that his providence has collected you here, with a design to reach you with the arrows of his truth. It is this consideration alone that can afford any ground for encouragement to hold forth in your heaving the word of life.
XIII. I am to show how it may be known who are elected.
Those of the elect that are already converted are known by their character and conduct. They demonstrate the reality of their election by their obedience to God. Those that are unconverted may settle the question each one for himself whether he is elected or not, so as to have the most satisfactory evidence whether he is of that happy number. If you will now submit yourselves to God, you many know that you are elected. But every hour you put off submission, increases the evidence that you are not elected.
INFERENCES AND REMARKS
I. Foreknowledge and election are not inconsistent with free agency, but are founded upon it. The elect were chosen to eternal life, because God foresaw that in perfect exercise of their freedom, they could be induced to repent and embrace the Gospel.
II. You see why many persons are opposed to the doctrine of election, and try to explain it away; 1st they misunderstand it, and 2d. they deduce unwarrantable inferences from it. They suppose it to mean, that the elect will be saved at all events, whatever their conduct may be; and again they infer from the doctrine that there is no possibility of the salvation of the non-elect. Their understanding of the doctrine would be an encouragement to the elect to persevere in sin, knowing that their salvation was sure, and their inference would drive the non-elect to desperation, on the ground that for them to make efforts to be saved would be of no avail. But both the doctrine, as they understand it, and the inference are false. For election does not secure the salvation of the elect irrespective of their character and conduct; nor, as we have seen, does it throw any obstacle in the way of the salvation of the non-elect.
III. This view of the subject affords no ground for presumption on the one hand, nor for despair upon the other. No one can justly say, If i am to be saved, I shall be saved, do what I will, Nor can any one say, if I am to be damned, I shall be damned, do what I will. But the question is left, so far as they are concerned, as a matter of entire contingency. Sinners, your salvation or damnation is as absolutely suspended upon your own choice, as if God neither knew or designed any thing about it.
IV. This doctrine lays no foundation for a controversy with God. But on the other hand it does lay a broad foundation for gratitude, both on the part of the elect and the non-elect. The elect certainly have great reason for thankfulness that they are thus distinguished. Oh what a thought, to have your name written in the book of life, to be chosen of God an heir of eternal salvation, to be adopted into his family, to be destined to enjoy his presence, and to bathe your soul in the boundless ocean of his love forever and ever. Nor are the non-elect without obligations of thankfulness. You ought to be grateful if any of your brethren of the human family are saved. If all were lost, God would be just. And if any of your neighbors or friends, or any of this dying world receive the gift of eternal life, you ought to be grateful and render everlasting thanks to God.
V. The non-elect often enjoy as great or greater privileges than the elect. Many men have lived and died under the sound of the gospel, have enjoyed all the means of salvation during a long life, and have at last died in their sins, while others have been converted upon their first hearing the Gospel of God. Nor is this difference owing to the fact that the elect always have more of the strivings of the Spirit than the non-elect. Many who die in their sins appear to have had conviction for a great part of their lives; have often been deeply impressed with a sense of their sins and the value of their souls, but have strongly intrenched themselves under the refuge of lies, have loved the world and hated God, and fought their way through all the obstacles that were thrown around them to hedge up their way to death, and have literally forced their passage to the gates of hell.
VI. Why should the doctrine of election be made a stumbling block in the way of sinners. In nothing else do they make the same use of the purposes and designs of God, as on the subject of religion; any yet in every thing else God's purposes and designs are as much settled and have as absolute an influence. God as certainly designed the day and circumstances of your death as whether your soul shall be saved. It is not only expressly declared in the Bible, but is plainly the doctrine of reason. What would you say on going home from meeting, if you should be called in to see a neighbor who was sick, and on inquiry you should find he would neither eat nor drink, and that he was nearly starved to death: on expostulating with him upon his conduct, he should calmly reply, that he believed in the sovereignty of God, in foreknowledge, election, and decrees; that his days were numbered, that the time and circumstances of his death were settled, that he could not die before his time, and that all the efforts he could make would not enable him to live a moment beyond his time. If you attempted to remonstrate against his inference, and such an abuse and perversion of the doctrine of decreed, he should accuse you of being a heretic, of not believing in divine sovereignty. Now should you see a man on worldly subjects reasoning and acting thus, you would pronounce him crazy. Should farmers, mechanics, and merchants reason in this way in regard to their worldly business, they would be considered fit subjects for bedlam.
VII. How forcibly the perversion and abuse of this doctrine illustrate the madness of the human heart, and its utter opposition to the terms of salvation. The fact that God foreknows and has designs in regard to every other event, is not made an excuse for remaining idle or worse than idle on these subjects. But where their duty to God is concerned, and here alone, they seize the Scriptures and wrest them to their own destruction. How impressively does this fact bring out the demonstration that sinners want an excuse for disobeying God, that they desire an apology for living in sin, that they seek an occasion for making war upon their Maker.
VIII. I have said that the question is as much open for your decision, that you are left as perfectly to the exercise of your freedom, as if God neither knew nor designed any thing in regard to your salvation. Suppose there was a great famine in this city, and that John Jacob Astor alone had provisions in great abundance, that he was a benevolent and liberal-minded man, and willing to supply the whole city with provisions free of expense, and suppose there existed a universal and most unreasonable prejudice against him, insomuch that when he advertised in the daily papers that his store-houses were open, that whosoever would might come and receive provisions, without money and without price, they all with one accord began to make excuse and obstinately refused to accept the offers. Now suppose that he should employ all the cartmen to carry provisions around the city, and stop at every door. But still they strengthened each others hands, and would rather die that be indebted to him for food. Many had said so much against him that they were utterly ashamed to feel and acknowledge their dependence upon him. Others were so much under their influence, as to be unwilling to offend them, and so strong was the tide of public sentiment, as that no one had the moral courage to break loose from the multitude and accept of life. Now suppose that Mr. Astor knew beforehand the state of the public mind, and that all the citizens hated him, and had rather die than be indebted to him for life. Suppose he also knew from the beginning that there were certain arguments that he could bring to bear upon certain individuals that would change their minds, and that he should proceed to press them with these considerations until they had given up their opposition, had most thankfully accepted his provisions, and were saved from death. Suppose he used all the arguments and means that he wisely could to persuade the rest, but that notwithstanding all his benevolent efforts they adhered to the resolution and preferred death to submission to his proposals. Now suppose he had perfect knowledge from the beginning, of the issue of this whole matter; would not the question of life and death be as entirely open for the decision of every individual as if he knew nothing about it.
IX. Some may ask why, does God use means with the non-elect, provided he is certain they will not accept? I answer because he designs that they shall be without excuse. He will demonstrate his willingness and their obstinacy before the universe. He will rid his garments of their blood; and although he knows that their rejection of the offer will only enhance their guilt and aggravate their deep damnation, still he will make the offer, as there is no other way in which to illustrate his infinite willingness to save them, and their perverse rejection of his grace.
Lastly, God requires you to give all diligence to make your calling and election sure. In choosing his elect, you must understand, that he has thrown the responsibility of their being saved upon them, that the whole is suspended upon their consent to the terms; you are all perfectly able to give your consent, and this moment to lay hold on eternal life. Irrespective of your own choice no election can save you, and no reprobation can damn you. The spirit and the bride say Come, let him that heareth say Come, let him that is athirst come, and whosoever will, let him take the waters of life freely. The responsibility is yours. God does all that he wisely can, and challenges you to show what more he could do that he has not done. If you go to hell, you must go stained with your own blood. God is clear, angels are clear. To your own master your stand or fall; mercy waits, the Spirit strives; Jesus stands at the door and knocks; do not then pervert this doctrine, and make it an occasion of stumbling till you are in the depth of hell. This lecture was typed in by Valerie Mitchell. REPROBATION Jeremiah vi. 30 - Reprobate silver shall men call them, because the Lord hath rejected them.
These words were spoken of a generation of Israel with whom God had used every suitable means to reclaim and save them; and who had withstood them all, and had remained obstinate and impenitent to the last. God says to them, "O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes; make thee mourning as for an only son, most bitter lamentations, for the spoiler shall suddenly come upon us."
"I have set thee," he says to the prophet, "for a tower and a fortress among my people, that thou mayest know and try their ways. They are all grievous revolters, walking with slanders; they are brass and iron; they are all corrupters. The bellows are burned, the lead is consumed of the fire, the founder melteth in vain, for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them.:" This is a striking instance of the use of figurative languages in the Bible, as the best possible means of conveying truth. Literal language may vary its meaning; may be understood differently by different individuals, and change with the lapse of years. But figurative language always remains the same, conveys the same ideas, in all ages and to all nations. Here the people of Israel were compared to metal which a refiner was trying to purify in the fire. The means which God had used to sanctify them, are compared to fire, and the refiner is represented as having raised his heat to such a degree as to burn the bellows, and, as it were, to consume the metal itself by the intensity of the heat; and yet could not succeed in separating the dross from the silver. He then pronounces it reprobate, or refuse silver, fit only to be thrown away. That is, the house of Israel were incorrigible; and the more strenuously God pressed the means of their sanctification, the more did their reprobacy and obstinacy manifest itself. God therefore declared that men should call them reprobate, and should understand and say that the Lord had rejected them.
You will perceive that my present object is to discuss the doctrine of REPROBATION. The following is the order in which I shall present the subject:
1st. Show what I understand by the doctrine.
2d. What are not the reasons on which this doctrine is founded.
3d. What are the reasons.
4th. When men are reprobated.
5th. Why the reprobate were created.
6th. That the reprobate are not lost because they were reprobated.
7th. That the salvation of the reprobate is still suspended upon their own choice, and put within their own power.
8th. That the doctrine of reprobation is just.
9th. That it is impartial.
10th. That it is benevolent.
11th. It is the best thing that can be done for the universe, all things considered.
12th. How it may be known who are reprobates.
You will see that I must very much condense what I design to say under each of these heads, and content myself with giving but an outline of this important doctrine. The subject is so copious, that in looking over it, my mind has been embarrassed to know what to leave out, rather than what to say. It is like a mine of gold, the deeper you go the richer the vein.
1st. What is the doctrine of reprobation.
The term signifies something refuse, good for nothing, rejected as of no use. To reprobate a thing is to pronounce it good for nothing, rejected, cast away. The reprobate among mankind are they who are to be lost, to be cast out from the presence of God, and the glory of his power for ever. It is not part of my present design to prove that any part of mankind will be finally lost. I am preaching to a congregation who admit this to be true. To attempt to prove this therefore is unnecessary and irrelevant on the present occasion. It is only necessary now to say that those who will be finally rejected and lost are the reprobates.
2nd. I am to show what are not the reasons upon which this doctrine is founded. In other words, what are not the reasons that reprobates are lost.
1. Not because God has any malevolent feelings to gratify or any ill-will towards all his creatures. He never feels malevolently towards the most wicked beings in the universe. He blames them, and feels grieved and indignant at their conduct, but he is never malevolent. God is often represented in the Bible as being angry with the wicked; and these representations are just, and the Bible means as it says. He is angry, but his anger is not malevolent. He has the feelings of a good governor, who sees rebels arrayed against the government, introducing disorder, and destroying public and private happiness. God feels a benevolent opposition to such conduct, a holy indignation, in degree equal to his love of virtue and happiness. His love to the public good makes him resolute and firm in executing the laws against them.
2. They are not reprobated because the glory of God or the interest of the universe require their damnation, if they will repent. Some have represented the reprobation and damnation of a part of mankind, as indispensable to the glory of God and the good of the universe. They have supposed that God's whole moral character could in no other way be displayed. They suppose that sin was the necessary means of the greatest good, and that God decreed the sins, the reprobacy, and damnation of the finally impenitent as the only means of developing before the universe the whole circle of divine attributes, and producing upon the whole the greatest amount of good. That consequently, he really prefers the existence of sin to it's non-existence, rebellion to obedience, the damnation of a part of mankind, to the salvation of the whole. Now I look upon this to be a dangerous error, to be highly dishonorable to God, injurious to his government, and in a high degree calculated to stir up rebellion against his throne. I do not suppose that sin is the necessary means of the greatest good, and I look upon punishment as rendered necessary only because moral agents have not been, and will not be, obedient without witnessing execution of law. If all the subjects of God's government had continued obedient, a practical illustration of Divine justice had been uncalled for. If without the infliction of the penalty, all God's subjects had continued to obey, it would not have been to the glory of God, but to the infinite dishonor of God, to have sent any one to hell. Such strong measures as the execution of the infinite penalty of God's law, so far from being called for in the abstract, and essential to his glory, are only warrantable and appear glorious in him, when all milder means fail to procure and perpetuate obedience. I would ask, what is the particular use in developing the attribute of justice, but to procure respect for God's authority, and thus secure obedience? But if men were obedient without this practical illustration or exhibition of justice, certainly punishment would be uncalled for.
God's glory required that men should be reprobated and damned simply in view of the fact, that they would sin and persist in rebellion; not that his glory required both their rebellion and damnation, in preference to their obedience and salvation.
3. Men are not reprobated for want of any sufficiency in the atonement. That is an injurious representation of the atonement, which exhibits it simply as a commercial transaction; as if the persons in the God head had made a bargain, in which the Son agreed to pay the Father so much suffering for so much sin committed, like the payment of a promissory note, the exact amount of suffering paid by the surety which was due to the guilty. This is injurious in many respects.
First, it excludes the idea of mercy from the government of God; for what grace or mercy is there in discharging an obligation when the debt is paid? Furthermore, it is gaining nothing, if Christ must have suffered just as much as sinners would have suffered had they been sent to hell; there is just as much suffering in the universe as if the penalty of the law had been visited upon the head of every sinner. Some who have maintained this idea of the atonement, to avoid the inevitable conclusion, that if the debt were literally paid for all, then all would be saved, have maintained that no atonement was made but for the elect, and represent the non-elect as entirely unprovided for in the atonement as the devils are. This represents God as having sold the elect to his Son for so much, and as leaving the rest to go to hell without any chance for salvation. Neither my Bible, my intellect, my conscience, nor my heart, will for one moment admit such a view of the atonement to be true. The atonement is a transaction of such a nature as to render the salvation of every sinner possible, but not calculated nor designed so to pay the debt of any sinner as to make his salvation an act of justice. It provides for the salvation of all men; but of itself makes sure the salvation of no man. If not one had been saved, it would have reflected infinite glory on the character of God; displayed, in the most striking and impressive manner, his whole heart on the subject of his law, its precepts, penalty, and the desert of sin; and if all men should reject it, it would still be glorious, and throw a radiance around the sceptre of his justice that would light their footsteps to the gates of hell.
But 3rd. What are the reasons why reprobates are rejected and lost?
1. Because they are unwilling to be saved; that is, they are unwilling to be saved on the terms upon which alone God can consistently save them. Ask sinners whether they are willing to be saved, and they all say yes; and with perfect sincerity they may say this, if they can be saved upon their own terms. But when you propose to them the terms of salvation upon which the Gospel proposes to save them; when they are required to repent and believe the gospel, to forsake their sins, and give themselves up to the service of God, they will with one consent begin to make excuse. Now, to accept these terms, is heartily and practically to consent to them. For them to say that they are willing to accept salvation while they actually do not accept it, is to utter an infamous falsehood. To be willing is to accept it; and the fact that they do not heartily consent to, and embrace the terms of salvation , is demonstration absolute, that they are unwilling. Yes, sinners, the only terms on which you can possibly be saved, you reject. Is it not then an insult to God for you to pretend that you are willing? The only true reason that any of you are not Christians, is that you are unwilling; you are not made unwilling by any act of God, because you are a reprobate; but if you are a reprobate, it is because you are unwilling.
But do any of you object and say, why does not God make us willing? Is it not because he has reprobated us, that he does not change our hearts and make us willing? No, sinner, it is not because he has reprobated you; but because you are so obstinate that he cannot, wisely, and consistency with the public good, take such measures as will convert you. Here you are waiting for God to make you willing to go to heaven, and all the while you are diligently using the means to get to hell. Yes, exerting yourself with greater diligence to get to hell, than it would cost to insure you salvation, if applied with equal zeal in the service of your God. You tempt God, and then turn round and ask him why he does not make you willing! Now, sinner, let me ask you, do you think you are a reprobate? If so, what do you think the reason is that has led the infinitely benevolent God to reprobate you? There must be some reason, what do you suppose it is? Did you ever seriously ask yourself, what is the reason that a wise and infinitely benevolent God has never made me willing to accept salvation? It must be for one of the following reasons; either,
He is a malevolent being, and desires your damnation for its own sake;
Or, he cannot make you willing if he would;
Or, you behave in such a manner that, to his infinitely benevolent mind it appears unwise to take such a course as would bring you to repentance.
Now, which of these do you think it is? You will not probably take the ground that he is malevolent, and desires your damnation because he delights in misery; nor will you, I suppose, take the ground that he could not covert you if he would.
The other, then, must be the reason, to wit: that your heart, and conduct, and stubbornness, are so abominable in his sight that, every thing considered, he sees that to use such further means with you as to secure your conversion, would, upon the whole, do more hurt than good to his kingdom. I have not time tonight to agitate the question whether you, as a moral agent, could not resist any possible amount of moral influence that could be brought to bear upon you, consistently with your moral freedom. That subject I design to discuss on a future occasion.
Do you ask, how I know that the reason why God does not make you willing is, that he sees that it would be unwise in him to do so? I answer, that it is an irresistible inference, from these two facts, that he is infinitely benevolent, and that he does not actually make you willing. I do not believe that God would neglect anything that he saw to be wise and benevolent in the great matter of man's salvation. Who can believe that he can give his only begotten and well beloved son to die for sinners, and then neglect any other benevolent means for their salvation? No, sinner, if you are reprobate, it is because God foresaw that you would do just as you are doing; that you would be so wicked as to defeat all the efforts that he could wisely make for your salvation. What a variety of means he has used with you. At one time he has thrown you into the furnace of affliction; and when this has not softened you, he has turned round and loaded you with benefits. He has sent you his word, he has striven by his Spirit, he has allured you by the cross; he has tried to melt you by the groanings of Calvary, and tried to drive you back from the way to death by rolling in your ears the thunders of damnation. At one time clouds and darkness have been round about you; the heavens have thundered over your head, divine vengeance has hung out all around your horizon the portentous clouds of coming wrath. At another time mercy has smiled upon you from above like the noon-days sun, breaking through an ocean of storms. He urges every motive; he lays heaven, earth and hell under perpetual contributions for considerations to move your stony heart. But you deafen your ears, and close your eyes, and harden your heart, and say, "cause the holy one of Israel to cease from before us." And what is the inference from all this? how must all this end? Reprobate silver shall men call thee, because the Lord hath rejected them.
4th. When are men reprobated?
1st. As it respects God, from eternity. But as it respects men they are reprobated when they become refuse and good for nothing. As God knew from eternity how every event would be; how every sinner in the universe would behave himself--as this was always present to his mind as much as it ever will be--his decision upon it all, must have been from eternity just what it always will be. So far as the making up of his own mind is concerned, he needs only to have all the evidence in the case, and this he has always had, as much as he ever will have. If, at the day of judgment, he will see cause to reprobate them, and send them to hell, he has always seen this cause, and always been of one mind upon this subject. But so far as the reprobates themselves are concerned, they become reprobates when they pertinaciously, and finally refuse to accept eternal life on the terms of the Gospel. The doctrine of reprobation is just like the doctrine of election, in this respect, as existing in the mind of God; like all other purposes of the Divine mind, it is eternal. He has no new thoughts, nor new knowledge, nor purposes, nor designs. But as it respects us, reprobation is just like election, conditional, a contingency. It is just so on every other subject; man's life and death are all fixed, and his days are numbered. God has set the bounds of his habitation that he cannot pass, and all the circumstances of his life and death are settled; yet, who does not know that the time of every man's death, so far as he himself is concerned, is a matter of entire contingency; that his days may be lengthened or shortened by his own conduct; that years, and scores of years, may be added to, or subtracted from his life, through the instrumentality of his own agency. The fact of its being settled in the mind of God does not alter the contingency with regard to us. It is to us just as much a matter of contingency as if neither God nor any being in the universe had any fore-knowledge of the event. So in regard to our salvation or damnation; although God is perfectly acquainted with what the result will be, still the event is to us, just as contingent and just as much suspended upon our own voluntary agency, as if God knew nothing about it. The event alone develops to us what was before a certainty in the mind of God.
5th. Why did God create the reprobate?
If God knew beforehand that such multitudes would sin, and behave themselves so wickedly that he should be obliged to cast them off forever, did he not create them on purpose to damn them? I answer, no. He made them not to damn them, but for other and important purposes. It is true that he knew they would be damned, and created them notwithstanding this knowledge. It is not for this reason that he created them, but in spite of it. He had other and so-weighty reasons for their creation that he created them for these beneficial reasons, not for the purpose of sending them to hell: but so urgent were the reasons for their creation, that he proceeded, notwithstanding the knowledge of their frightful end was full before his mind. There are many wise and benevolent purposes answered by the existence of reprobates, that we can discern; and doubtless, many other reasons with which we shall be acquainted hereafter. In spite of their wicked intentions, God makes use of them to do a great deal of good. The devil himself has been an important agent in some of the most glorious transactions in the universe. But no thanks to him. When he put in into the heart of Judas to betray Christ, he manifestly intended it for evil, but God meant it, and over ruled it for good: neither he nor Judas intended to glorify God or benefit mankind; but they actually were both concerned in slaying the very corner stone of man's salvation. Wicked men are often in stations indispensable to the welfare of society. The existence of reprobates is indispensable to the existence of the elect, for they are often the parents of the elect; while they themselves are cast away in consequence of their rebellion, their children are often converted, sanctified, and saved.
If the non-elect were never created, the elect could never live. In building up the kingdom of Christ, God often employs the hands of wicked men. To be sure, it is not their intention to build up the kingdom of God, but they lay such a train of events, that in the pursuit of their selfish ends they are often instrumental in promoting his kingdom.
There is a wicked man who hates God and religion; he loves the world and is hoarding up a great deal of wealth for his children. He gives them a finished education, designs them to shine in the world, and cares not how much injury they do to the cause of Christ. But God meets them by his Spirit, converts and sanctifies them, and leads them to devote the hard earnings of their ungodly father to the building up and extension of his holy kingdom. Thus proving that "the wealth of the wicked is laid up for the just."
6th. I am to show that men are not lost becausethey are reprobated. That is, their reprobation is not the reason why they are lost. God does not condemn them because they are reprobated, but because they are wicked. It is their own act that leads him to send them to hell, and not his act in reprobating them. He reprobates and punishes them for their sins, because that, in spite of all he could wisely do to reclaim them, they would remain in their sins. He always foresaw how wicked they would be, and always designed to treat them accordingly.
7th. The salvation or damnation of the reprobate is suspended on their own choice. This, sinner, is the turning point. If you choosethe way of life, you will be saved; if you choose the way of sin, you will be damned.
Your creation as moral agents, and making you the subjects of moral government, suspends your salvation upon your own choice, and renders salvation impossible to you in any other way. If you are reprobated, it is because, when the choice is given you, you choose wrong and obstinately persist in it. The reason why God rejects you, is because you reject him. He reprobates you, because you reprobate him. He does it because you do it, and for no other reason. But will some object, and say the heathen never had the offer of salvation; and the decree, therefore, respecting them, must have been irrespective of their conduct? I answer, this is a grand mistake. God judges men according to the light they have. They that sin without law, shall also perish without law, says the apostle Paul; and they that sin under the law, shall be judged by the law. Those who have only the light of nature, if they improve and obey that light, shall be saved. But Paul affirms that the heathen do not do this. He says that they are unwilling to retain God in their knowledge, and that for this reason they have changed the glory of the incorruptible God into the image of corruptible men, and four footed beasts, and creeping things; so that they are without excuse. They violate their own rules of action; they do what they know to be wrong; their thoughts meanwhile accusing or else excusing one another.--They practice those things which they condemn in others, and thus pass sentence upon themselves; and for this they may be justly reprobated.
8th. Reprobation is just.
Is it not just in God to let men have their own choice, especially when the highest possible motives are held out to them as inducements to choose eternal life? What! is it not just to reprobate men when they obstinately refuse salvation? When every thing has been done that is consistent with infinite wisdom and benevolence to save them? Shall not men be willing to be either saved or lost? What shall God do with you? You are unwilling to be saved; why then should you object to being damned. If reprobation under these circumstances is not just, I challenge you, sinner, to tell what is just.
9th. Reprobation is impartial.
It has always been found convenient, by the opposers of election and reprobation, to represent them as partial. If by partial be meant that some are elected and not others, that some are reprobated and not others; in other words, that a part of mankind only are elected or reprobated; I have no objections to the term. But if by partial we are to understand any undue favor towards one, or want of favor to the other; if by partiality be meant that God reprobated some rather than others, on account of any prejudice, or improper bias against them, or on account of any particular dislike which he felt towards them more than towards the elect; if this be what is meant by a partial reprobation, I utterly deny it, and maintain that reprobation is entirely impartial. That it is an impartial act that takes into view all the circumstances of the case, and acts for the general good without any undue bias in favor or against any one. I have already endeavored to show the reasons for reprobating sinners relate entirely to their own wickedness, and the public interest; the public interest requiring their reprobation and damnation, because they refuse to obey God.
10th. Reprobation is benevolent.
It was benevolent in God to create men, though he foresaw that they would sin and become reprobates. If he foresaw that upon the whole he could insure such an amount of virtue and happiness under the influence of moral government, as to counterbalance the sin and misery of those who would be lost, then certainly it was a dictate of benevolence to create them. The question was, whether moral beings should be created, and moral government established, when it was foreseen that a great evil would be the incidental consequence. Whether this would be benevolent or not, must turn upon the question whether a good might be secured that would more than counterbalance the evil. If the virtue and happiness that could be secured by the administration of moral government, would greatly outmeasure the incidental evils arising out of a defection of a part of the subjects of this government, it is manifest that a truly benevolent mind would choose to establish the government, the attendant evils to the contrary notwithstanding. Now, if those who are lost deserve their misery, and bring it upon themselves, by their own choice, when they might have been saved, then certainly in their damnation there can be nothing inconsistent with justice or benevolence. God must have a moral government, or there can be no such thing as holiness in the created universe. For holiness in a creature is nothing else than a voluntary conformity to the government of God.
Doubtless God views the loss of the soul as a great evil, and he always will look upon it as such, and would gladly avoid the loss of every soul, if it were consistent with the wisest administration of his government. How slanderous, injurious, and offensive to God it must be, then, to say that he created sinners on purpose to damn them. He pours forth all the tender yearnings of a father over those whom he is obliged to destroy--"How shall I give thee up, Ephraim; how shall I deliver thee, Israel; how shall I make thee as Admah, how shall I set thee as Zeboim; my heart is turned within me, my repenting are kindled together." And now, sinner, can you sit here and find it in your heart to accuse the blessed God of a want of benevolence. "O ye serpents! ye generation of vipers!" how can ye escape the damnation of hell?
11th. Reprobation is the best thing that can be done for the universe, all things considered.
Since the penalty of the law, although infinite, under the wisest possible administration of moral government, could not secure universal obedience; and since multitudes of sinners will not be reclaimed and saved by the Gospel, one of three things must be done: either moral government must be given up, or the wicked must be annihilated, or they must be reprobated and sent to hell. Now, that moral government should be given up, will not be pretended; annihilation would not be just, inasmuch as it would not be visiting sin with what it justly deserves. Now, as sinners really deserve eternal death, and as their punishment may be of real value to the universe, in creating a respect for the authority of God, and thus strengthening his government, it is plain that their reprobation and damnation is for the general good, and making the best use of the wicked that can be made.
12th. How it may be known who are reprobates.
It may be difficult for us to ascertain with certainty in this world, who are reprobates; but there are so many marks of reprobation given in the Bible, that by a sober and judicious investigation, we may form a pretty correct opinion whether we or those around us are reprobates or not.
1st. One evidence of reprobation, is a long course of prosperity in sin. The psalmist lays it down as such in the 93d Psalm:--"When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever." God often gives the wicked their portion in this world, and lets them prosper and wax fat like a stalled ox, and then brings them forth to the slaughter. "The wicked are reserved unto the day of wrath." Where, therefore, you see an individual for a long time prospering in his sins, there is fearful reason to fear that man is a reprobate.
2d. Habitual neglect of the means of grace is a mark of reprobation. If men are to be saved at all, it is through the sanctification of the Spirit, and belief of the truth; and it will probably be found to be true, that not one in ten thousand is saved of those who habitually absent themselves from places where God presents his claims. Sometimes, I know, a tract, or the conversation or prayer of some friend, may awaken an individual and lead him to the house of God; but, as a general fact, if a man stays away from the means of grace, and neglects his Bible, it is a fearful sign of reprobacy, and that he will die in his sins. He is voluntary in it, and he does not neglect the means of grace because he is reprobated, but was reprobated because God foresaw that he would take this course. Suppose a pestilence were prevailing, that was certain to prove fatal in every instance where the appropriate remedy was not applied. Now, if you wish to know whose days were numbered and finished, and who among the sick were certain to die with the disease, if you found any among them neglecting and despising the only appropriate remedy, you would know that they are the persons.
All this was known to God as certainly beforehand as afterwards. Now, if you wish to know who are reprobates in this city, or in any city or village, look abroad upon the multitude of Sabbath breakers, swearers, drinkers, and whoremongers; upon the young men that "assemble in troops at the harlot's house;" or the boys and young men that you may see assemble on the Sabbath before grog shops, or at the corners of the street, with their cigars, their bloated cheeks, and swollen bloodshot eyes. Look through the length and breadth of the land, and see the thousands of young men who are utterly neglecting and despising eternal salvation. O horrible! poor dying young men, not one in a thousand of them is likely to be saved; perhaps some of them came from a family of prayer, where they use to kneel morning and evening around the domestic altar. And now where are they? and where are they going? They are already within the sweep of that mighty whirlpool, whose circling waters are drawing them nearer and nearer the roaring vortex. They dance, and trifle, and sport themselves. They heed not the voice that cries from heaven, nor the wail that comes up from hell, but nearer and nearer, with accelerated motion, they circle round and round till they are swallowed up and lost in the abyss of damnation.
3d. Where persons are entirely destitute of the strivings of the Spirit. I speak not of those who never heard the Gospel; but in gospel lands it is doubtful whether any, except they are given up of God, live without more or less of the strivings of the Holy Spirit. Where, therefore, it is found that his strivings have entirely ceased with any mind, that soul has solemn and alarming evidence that is given up of God. God says, "Yea, also, woe unto them when I depart from them."
4th. Where persons have passed through a revival, and are not converted, it affords evidence that they are reprobates. I mean here, not conclusive, but presumptive evidence; and this presumption grows stronger and stronger every time an individual passes such a season without conversion. It is common for persons, in seasons of revival, to have more or less conviction, but to grieve away the Spirit. Some such persons are perhaps here tonight, and perhaps dreaming away one more offer of eternal salvation. If you have once resisted the Spirit until he is quenched, I have but little hope that anything I can say will do any good. The great probability is that you will be lost.
5th Those who have grown old in sin, are probably reprobates. It is a solemn and alarming fact, that a vast majority of those who give evidence of piety are converted under twenty-five years of age. Look at the history of revivals, and see even in those that have had the greatest power, how few aged persons are converted. The men who are set upon the attainment of some worldly objects, and determined to secure that before they will attend to religion, and yield to the claims of the Maker, expecting afterwards to be converted, are almost always disappointed. Such a cold calculation is odious in the sight of God. What! take advantage of his forbearance, and say, that because he is merciful you will venture to continue in sin till you have secured your worldly objects, and worn yourselves out in the service of the devil, and then turn your Maker off with the jaded remnant of your abused mortality! You need not expect God to set his seal of approbation upon such a calculation as this, and suffer you at last to triumph, and say that you had served the devil as long as you pleased, and got to heaven at last.
You see such a man passing on from twenty years old and upwards, and the probabilities of his conversion fearfully diminish every year. Sinner, are you forty years old? Now look over the list of conversions in the last revival, how few among them are of your age? Perhaps some of you are fifty or sixty! How seldom can you find one of your age converted. There is only here and there one; they are few and far between, like beacons on distant mountain tops, scattered sparsely long, just to keep old sinners from absolute despair. Aged sinner, it is more than fifty chances to one that you are a reprobate.
6th. Absence of chastisements is a sign of reprobation. God says in the epistle to the Hebrews, "My son, despise not thou the chastening of the Lord, nor faint when thou are rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."
7th. When men are chastened, and not reformed by it, it is a mark of reprobation. A poet has said, "When pain cannot bless, heaven quits us in despair." God says of such, "Why should ye be stricken any more, ye will revolt more and more." When your afflictions are unsanctified, when you harden yourselves under his stripes, why should he not leave you to fill up the measure of your iniquity.
8th. Embracing damnable heresies is another mark of reprobation.
Where persons seem to be given up to believe a lie, there is solemn reason for fearing that they are among that number upon whom God sends strong delusions, that they may believe a lie, and be damned, because they believe not the truth, but had pleasure in unrighteousness.
Where you see persons giving themselves up to such delusions, the more honestly they believe them, the greater reason there is for believing that they are reprobates. The truth is so plain, that with the Bible in your hands, it is next to impossible to believe a fundamental heresy, without being given up to the judicial curse of God. It is so hard to believe a lie, with the truth of the Bible before you, that the devil cannot do it. If, therefore, you reject your Bible, and embrace a fundamental falsehood, you are more stupid and benighted than the devil is. When a man professes to believe a lie, about the only hope of his salvation that remains, it is, that he does not cordially believe it. Sinner, beware how you trifle with God's truth. How often have individuals began to argue in favor of heresy, for the sake of argument and because they loved debate, until they have finally come to believe their own lie, and are lost for ever! REMARKS. 1. The salvation of reprobates is impossible only because they make it so, by their own wicked conduct.
2. God will turn the damnation of the reprobate to good account. In establishing his government, he foresaw that great evils would be incidental to it-that multitudes would sin, and persevere in rebellion, until they were lost, notwithstanding all that could consistently be done to save them. Yet he foresaw that a vastly greater good would result from the virtue and happiness of holy beings, and that he, also, could make a good use even of the punishment of the wicked. Here is an instance of the Divine economy in turning every thing to the best account. I do not mean that the damnation of the wicked results in greater good than their salvation would be, if they would repent. If their salvation could be secured, by any means that would consist with the highest good of the universe, it would be greatly to be preferred. But, as this cannot be, he will do the best that the nature of the case admits. When he cannot save them, he will, by their punishment, erect a monument to his justice, and lay its foundation deep in hell, and build it up to heaven, that being seen afar off in the smoke of their torment that ascendeth up for ever and ever, it may ever stand as an affecting memento of the hatefulness and desert of sin.
3. It is very wicked and blasphemous to complain of God, when he has done the best that Infinite Wisdom, Benevolence and Power could do. Who should complain? Surely not the elect; they have no reason to complain. Shall the reprobate complain, when he has actually forced upon God the necessity of giving up his government, or of sending him to hell?
4. Reprobates are bound to praise God. He has created and given you many blessings, sinners, and offers you eternal life; and will you refuse to praise him?
5. God has every reason to complain of you, sinner. How much good you might do! see how much good individuals have often done! Now, of all the good you might do, you rob God. While eternity rolls its everlasting rounds, on how many errands of love you might go, diffusing happiness to the utmost bounds of Jehovah's empire? But you refuse to obey him; you are in league with hell, and prefer to scatter fire-brands, arrows, and death, to destroy your own soul, and lead others to perdition with you. You drive on in your career, and help to set in motion all the elements of rebellion in earth and hell. Will you complain of God? He has reason to complain of you. He is the injured party. He has created you, has held you in his hand, and fanned your heaving lungs; and, in return, you have breathed out your breath in rebellion, and blasphemy, and contempt of God, and compelled him to pronounce you reprobate.
6. There is reason to believe that there are many reprobates in the church. This is the probable history of many professors of religion. They had convictions of sin, and after a while their distress, more or less, suddenly abated. If their distress had been considerable; if the Spirit left them, their minds would naturally go toward the opposite extreme. When their convictions left them, they thought, perhaps, this was conversion; this very perhaps created a sensation of pleasure, and the thought that this felt pleasure was evidence that they were converted, would naturally increase their confidence. As their confidence increased, their joy at the thought of being saved would be increased. This selfish joy has been the foundation upon which they have built their hopes for eternity; and now you see them in the church, transacting business upon worldly principles, pleading for sin, and finding a thousand apologies for conformity to the world. They live on in sin, perhaps not openly vicious, but negligent of duty, cold and formal reprobates, and go down to hell from the bosom of the church.
7. Reprobates live to fill up the measure of their iniquity.
We are informed that the Amorites were spared, not because there was any hope of their reformation, but because their cup of iniquity was not yet full. Christ said to the Jews, "Fill ye up the measure of your fathers;" and God said to Pharaoh, "For this very purpose have I sustained thee, that I might show in thee my mighty power." Oh, dreadful thought! live to fill up the measure of your sins! the cup of trembling and of wrath is also filling up, which shall be soon poured out to you without mixture, when there shall be none to deliver you. Your judgment now of a long time lingereth not, and your damnation slumbereth not.
8. Saints should not envy sinners.
The Psalmist once had this trial. He says truly, "God is good to Israel, even to such as are of a clean heart; but as for me, my feet were almost gone; my steps had well nigh slipped, for I was envious at the foolish, when I saw the prosperity of the wicked; for there are no bands in their death, but their strength is firm. They are not in trouble as other men; neither are they plagued like other men. When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places, thou castedst them down into destruction. How are they brought into desolation as in a moment! they are utterly consumed with terror." How can a saint envy them, standing upon a slippery steep, with fiery billows rolling beneath them! "their feet shall slide in due time." Christians, don't envy the wicked, though they enjoy the wealth of the world; do not envy them; poor creatures! their time is short, they have almost had all their good things.
Probably there are individuals here, to whom I have been preaching, that have not been in the least benefited by any thing I have said, or could say. You have set yourselves to oppose God, and have taken such an attitude, that truth never reaches you to do you good. Now, sinner, if you do this, and go home in this state of mind, tonight you will have additional evidence that God has given you up, and that you are a reprobate. Now, will you go away in your sins, under these circumstances? Don't talk of the doctrine of election or reprobation as being in your way. No man is ever reprobated for any other reason than that he is an obstinate sinner.
Have you not tonight been listening to find something in this sermon that you can stumble over? Take care; if you wish to canvil, you can always find occasions enough. Sinners have stumbled over every other doctrine of the Bible into hell, and you may stumble over this.
What would you say of any man that should go home tonight and cut his throat, and say he did it because God foreknew that he would do it, and by creating him with this foreknowledge, designed that he should do it. Would saying that excuse him? No. Yet he is under just as much necessity of doing it as he is of going away from this house in his sins.
You only show that you are determined to harden your hearts, and resist God, and thus compel the holy Lord God to reject you. There is no doctrine of the Bible that can save you, if you persevere in sin, and none that can damn you, if you repent and embrace the Gospel. The blood of Christ flows freely. The fountain is open Sinner, what say you? Will you have eternal life? will you have it now, or will you reject it? Will you trample the law under foot, and stumble over the Gospel to the depths of hell?