WHEN GOD gave his law to the children of Israel at mount Sinai, the scene was truly terrible. He descended upon the mount in awful pomp and terrible majesty; with thunders, lightnings and a thick cloud, and the voice of the trumpet exceeding loud; so that all the people in the camp trembled, and mount Sinai was altogether on a smoke, because the Lord descended upon it in fire—and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. This is the account Moses gave of this solemn and terrible scene, Exod. 19th. The people terrified at the sight, requested that Moses might be the mouth [Page 4] of GOD to them for the future, to declare his will; and promise obedience, verse 27 of the context. Go thou near, and hear all that the Lord our GOD shall say; and speak thou unto us all that the Lord our GOD shall speak unto thee, and we will hear it and do it. GOD heard and approved of their proposal, as is declared verse 28, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken.

BUT he foresaw the said propensity of his people to backslide; and seems to lament over them as a people who would revolt to their ruin. But in the text expresseth an ardent and pathetic wish, that they would be as good as their word, that they would hear and do all that GOD by Moses should enjoin upon them.—O that there were such an heart in them, that they would fear me, and keep all my commandments al­ways, that it might be well with them, and with their children forever.

FROM the text this truth is obvious—viz—That it is the will of GOD and pleasing to him, that we earnestly, diligently and constantly seek happiness, by a conscientious conformity to his requirements. My design in attending to this subject, is that I may endeavor to vindicate the divine character, against the aspersions of such as suggest that notwithstanding the provision made for the salvation of fallen man, GOD ne­ver [Page 5] designed or desired the salvation of many of them, that a few chosen ones will at all events be saved, and the rest must necessarily perish; GOD has from eternity decreed their everlast­ing destruction, and there is no escaping—that three fourths of the human race are the objects of this dreadful decree—that Christ died only for a few, viz. the elect, and they only can be saved; and the residue must remain objects of divine wrath—That every event that takes place is the consequence of an absolute decree, and must necessarily come to pass, even all the wick­ed actions of wicked men, as well as the virtu­ous and religious actions of good men. What worse idea can we possibly form of any being, than to suppose an all-powerful creator, bring­ing into existence millions of rational agents only to render them miserable; designing that they should be wicked, that he might have the pleasure of terribly destroying them. Let us my brethren never harbour such a thought of an infinitely wise, just, merciful and good, as well as powerful GOD. That he does not, cannot design his rational agents for sin and misery, but for holiness and happiness, I trust will presently be rendered evident.—That a great propor­tion of mankind will finally perish there is great reason to fear. That few comparatively attend to the great, the all-important business of reli­gion is a melancholy truth—but this is not be­cause there is not sufficient provision made for their salvation—not because Christ did not die [Page 6] for them—not because Heaven has decreed that they should be wicked persons, and live in the neglect of GOD and religion; but because they will not comply with the divine proposals.—Possibly it may be objected, it is the decree of Heaven that men should act as they do, and it cannot be otherwise—It appears to me shock­ingly blasphemous thus to make a pure and holy GOD the author of sin, by suggesting that he can require his creatures to persue such a mode of conduct, and yet by an absolute decree lay them under a fatal necessity of disobeying him, and then terribly punish them for such disobedience—Shocking thought! That the people of GOD are a chosen people, will not be disputed—they are frequently called so in scripture—I shall mention but one text out of many that might be quoted to this purpose, 1 Peter, ii, 9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. The doctrine of election is often mentioned in scripture, and therefore should be considered as a doctrine of christia­nity: but the precise sense in which it is to be understood, has been always matter of doubt and dispute among the greatest and best men; and perhaps, the highest angel in heaven, does not fully comprehend the subject—On a matter so nice and intricate, it surely becomes such short-sighted creatures as we are, to think and seek [Page 7] speak modestly and with great caution—and ever cultivate great charity toward such as think differently from us, on a matter which none of us can decide—and whatever scheme we adopt, surely we should ever guard against one that shall imply any imperfection in the great and glorious GOD—And there can be no dif­ficulty in concluding that that is wrong which represents him as an hard master, an unjust and cruel being, requiring impossibilities of his crea­tures and punishing them eternally for not per­forming them—This is a character of him so contrary to reason, and that given of him in the sacred writings; that we ought to reject that scheme which implies it. It is rational to sup­pose a perfect being, possest of every thing a­miable and excellent, every thing to render him lovely in the eyes of his rational agents; and in the most endearing light do the scriptures ex­hibit the character of the glorious GOD; as an infinitely wise, holy, just, good, kind, compas­sionate being—consulting the good of his ratio­nal creatures like a tender father; yea, with a compassion infinitely greater than the most ten­der earthly parents exercise toward their chil­dren.

THAT scheme of divinity therefore which re­presents this gloriously compassionate being, as rendering the ruin of his creatures necessary cannot be of GOD, and ought to be rejected with abhorrence?

[Page 8]THE doctrine of the decrees, I think should be numbered among those things which the Apostle Peter mentions in his 2d Epistle 3 chap­ter at the 16th verse—as contained in Paul's E­pistles, hard to be understood, which they that are unlearned and unstable wrest unto their own destruction. Concerning things which are hard to be understood, it must be improper to assert dogmatically.

THE doctrine of Election has been sadly abu­sed to the dishonor of GOD, and the great in­jury of mankind; rendering some secure and throwing others into great distress. When the man who has no relish for the great business of religion, is called upon to attend to the con­cerns of the soul, to quiet his conscience while he indulgeth himself in iniquity, he will object and say, it is doubtful whether I am elected or not; if I am elected I shall certainly be saved, I need not give myself any concern about the matter. If I am not elected, I shall inevitably be damned; and it will be to no purpose, to make any attempt to obtain salvation. This is a subtil wile of the Devil to keep men secure in his service, and in this way they sometimes rea­son themselves out of religion—because they have no heart to engage in it. On the other hand, it is sometimes the case that those who are earnestly and diligently seeking the face and fa­vor of GOD, are greatly distressed through fear that they are not of the number of GOD's elect [Page 9] —and therefore shall finally perish. Thus Sa­tan worries those whom he cannot destroy.

THE man who lives a life of rebellion against GOD has certainly no claim to happiness; no reason to look upon himself one of GOD's cho­sen ones—but he who lives like a christian, a life of faith and obedience to our Lord Jesus Christ, has no reason to fear that he shall miss of salvation. We need not worry ourselves a­bout election if we are possessed of the character and temper of christians, he that is holy will be happy. Let me observe farther, reason and religion dictate that GOD governs the world agreeable to some wise and good plan; and it is equally evident that he has made us rational agents. Our business is, not to inquire into the secret counsels of heaven; but to labour to know and do the revealed will of heaven; in this way shall we make our calling and election sure, this is what is pleasing to GOD, and this is the way to secure our own eternal happiness.

THIS is the truth suggested in the text, and which I shall endeavor to establish you in the belief of, viz. that it is the will of GOD and pleasing to him that his rational creatures dili­gently and constantly seek happiness by a com­pliance with his proposals. GOD has made us capable of happiness; has given us strong de­sires after it. Those desires are therefore law­ful: and he has amply provided for satisfying them.

[Page 10]IF it be inquired on what terms we may be happy, I answer, by a conscientious compliance with the gospel, by faith in and obedience to the dear redeemer, this is what GOD requires of all who enjoy gospel light and privileges—this he has made the condition on which we may and surely shall be happy—and it certainly is his will and pleasing to him that we seek and serve him in this way. The words of the text if du­ly attended to must put the matter out of dis­pute—‘O that there were such an heart in them, that they would fear me, and keep my com­mandments always; that it might be well with them, and with their children forever.’

ARE these the words of him who by a fatal decree has made the wickedness and ruin of mankind necessary? Would he as it were la­ment that his people would be miserable through their own folly; and express an ardent wish that they would do as they had said; would be in all things obedient, that it might be well with them? Those words were spoken by the great GOD himself, who must mean as he said—It would be blasphemous to doubt of his sincerity.

HE is a GOD who cannot lie, and is under no possible temptation to say one thing while he means another. Therefore when he expresseth his wish that his people would be virtuous and religious, that they might be happy; there can be no reasonable doubt that it is his sincere de­sire [Page 11] fire that they comply with his will; that they may secure to themselves the blessings of this life, and that to come. And it must be impu­dent, wicked and blasphemous to suggest that he has by a decree rendered it necessary for them to pursue a contrary mode of conduct.

THAT GOD wills the happiness of his ration­al agents is probable by a great variety of argu­ments.—This may be argued,

1st. FROM the goodness and benevolence of his nature. He is the fountain of goodness—goodness in the abstract. We have all possible e­vidence that GOD is good, not only from the character he has given of himself; but from daily and hourly experience, it is his glory that he is unboundedly good. When Moses put up this petition, I beseech thee shew me thy glory. The Lord answered, I will cause all my good­ness to pass before thee; and proclaimed his name the Lord, the Lord GOD merciful and gracious, forgiving iniquity, transgression and sin, &c. We are all witnesses for GOD, that he is good. He dispenseth his savors liberally and promiseuously to the wicked and prophane as well as to the virtuous and holy; causeth his fun to rise and shine on the evil and on the good. And sendeth rain on the unjust as well as on the just. Surely this infinitely good being who is kind to the evil and unthankful, cannot will the miseries of his creatures without great and just cause; it is contrary to his nature to be cruel or unkind. [Page 12] Therefore he never can by a decree render the wickedness and misery of mankind necessary— but his goodness must incline and dispose him to promote the prosperity and happiness of his rational agents in all proper ways. Therefore it is pleasing to him when we take a proper care of ourselves by pursuing the road leading to hap­piness.

2d. THIS is evident because his glory is in a sense connected with the happiness of his intel­ligent creatures—we do him the greatest honor, when we pursue such a mode of conduct as tends most to our comfort and felicity. It is a self-evident truth, that GOD made man to honor and serve him; and this qualifies him for hap­piness in the enjoyment of him; is he not pleas­ed when men make it their care to answer the end for which he gave them being? Is it possi­ble but he should be displeased when they do what in them lies, to frustrate his designs?

3d. SUCH a mode of conduct as infinite wis­dom dictates as honorary to GOD and happy for man is infinitely wise and good in itself, the law of GOD is holy, and the commandment ho­ly, and just and good, a consciencious conformi­ty to it therefore as it is happy for man, so it must be pleasing to GOD.

4th. THAT GOD wills the salvation of man­kind, and is pleased when we seek happiness by [Page 13] complying with his divine proposals is evident, from a consideration of the ample provision he has made for our salvation. He made man up­right and completely happy. Withheld no good thing from him, but the use of one tree, this he prohibited his meddling with for a trial of his obedience, threatned death if he disobeyed. But alas! this did not restrain him; he finned and introduced into the world misery and death.—Now my brethren, had GOD delighted in the death of sinners, he would have suddenly de­stroyed those revolters from his government; would suddenly have involved them in that de­struction which is the just demerit of sin: But said mercy how shall I give him up! accor­dingly a gracious plan was revealed, for his re­covery. This did not imply any change of mind in the great GOD: but was agreeable to the plan which lay in the divine mind, from all e­ternity, on foresight of the fall of man; nor does it imply the least abatement of his detestation of sin, or mitigation of the punishment threatened: for though the offender escaped the immediate effects of divine vengeance; yet sin was not pardoned without a satisfaction; and it was ter­ribly punished in the person of the glorious son of GOD, who appeared as surety for sinful man, our glorious Lord laid down his life to ransom man from destruction. Now is it rational to suppose that GOD would give his dear son to die for sinners, and not be pleased to have them receive him as their savior, trusting in him for [Page 14] pardon and eternal life? But the objector will say (perhaps) Christ died only for the elect, a small proportion of mankind, but is this the lan­guage of scripture? It has been often said. It is certainly worth while to inquire whether such a doctrine is contained in the sacred writings. I confess I know no passage of scripture which represents our blessed Lord as having died only for a few: but many which declare the contra­ry—He has indeed said, Matthew vii—14. strait is the gate, and narrow is the way leading unto life; and few there be that find it. That many are called but few chosen, Matthew xx, 16. But it by no means follows from hence that he did not die to render salvation possible to all—But these passages intimate how awfully prone man­kind are to abuse the riches of divine goodness: neglect the things which belong to their ever­lasting peace.

THE Apostle represents our Lord as having tasted death for every man—Heb. ii, 9. we see Jesus who was made a little lower than the An­gels for the suffering of death crowned with glory and honor, that he by the grace of GOD should taste death for every man.

1 JOHN ii, 2. AND he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world—The Apostle Paul fre­quently mentions his dying for all. II Cor. v, 14. We thus judge, if one died for all (which is ta­ken for granted) then were all dead, I Tim. ii, 6, [Page 15] Who gave himself a ransom for all. And in the 5th to the Romans, the Apostle represents the recovery by our Lord Jesus Christ, as extensive as the ruin by Adam, verse 18, as by the offence of one judgment came upon all men unto con­demnation: even so by the righteousness of one the free gift came upon all men unto justifica­tion of life. It is exceeding unnatural to sup­pose that by the first all men are meant, all the descendants from Adam, and by the latter only a few of them both must be understood precise­ly in the same sense, to mean the whole human race ruined in Adam and recovered by Christ. Can any thing be more arbitrary than to say he tasted death for every man of the elect. He died for all men of the elect. Is not this an un­couth unnatural and forced construction of these scriptures?

I SEE no necessity of concluding from those texts with the UNIVERSALISTS, that all men will be finally happy. I am far from this opi­nion, nor, do I believe that the Apostles design­ed to convey this idea; but that our Lord by his death brought all mankind into a salvable state, and that any miss of happiness will be their own fault, and not because Christ did not die for them—seeing GOD has made this provision for the salvation of all men it must be his will that we accept of his son: and it must be ab­surd indeed to suppose he should by a fatal de­cree prevent it.

[Page 16]I LEAVE these broken hints to your serious consideration, and shall further pursue the sub­ject (by divine leave) in the afternoon.

THESE gracious words of the GOD of Is­rael give us the sullest assurance that this glorious and compassionate being delights not in the sin and ruin of his rational creatures; much less has he made sin and misery necessary by a fatal decree. And yet this is the doctrine of some. And it is sometimes the case that the most abandoned characters will endeavor to ex­culpate themselves and connections in the com­mission of the most heinous and scandalous crimes, and console themselves under the in­famy of punishment with this consideration, that these things were decreed from all eternity.— shocking! to lay the blame upon a sinhating GOD. But a merciful GOD has revealed his kind purpose of salvation to fallen man, and has assured us in the text and elsewhere, that it is highly pleasing to him that his rational agents comply with his proposals, and thus secure their own happiness. This truth I undertook to esta­blish.—and argued it,

• [Page 18]1st. FROM a consideration of the goodness and benevolence of the divine nature.
• 2d. FROM the connection of the glory of GOD with the happiness of his people, who while they zealously and earnestly pursue the road to happiness—glorify GOD and do great honor to his religion.
• 3d. FROM the fitness of such conduct as is dictated by infinite wisdom.
• 4th. FROM the consideration of the ample provision GOD has made for the happiness of mankind in giving his dear son to die for them, to be the propitiation for the sins of the whole world.

I add

5th. HE tenders salvation to all where the gospel comes—makes a general offer of the bles­sings of the new covenant, viz. pardon of sin, sanctifying grace, every thing that is best in this world and eternal glory hereaster—see Isaiah 55, beginning, Ho! every one that thirsteth come ye to the waters; and he that hath no money, come ye buy and eat; yea come, buy wine and milk without money and with­out price. Wherefore do ye spend your money for that which is not bread, and your labor for that which satisfieth not? Hearken diligently unto me, and cat ye that which is good, and let [Page 19] your soul delight itself in fatness, incline your car and come unto me; hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David, verses 6 and 7, seek ye the Lord while he may be found—call ye upon him while he is near, let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord and he will have mercy upon him: and to our GOD, for he will abundantly pardon.

Is the great and glorious GOD sincere in this gracious invitation, or is all pretence and mockery of miserable sinners exposed to rain? O let us start at the blasphemous thought, that an infinitely perfect being can be capable of such solemn trifling. And yet we must believe him capable of this, if we can suppose that he would give this general invitation to sinners to come to him and be happy; would urge them a­gain and again, reason the case with them, expos­tulate with them on the folly of trifling with the most important concerns, and make such pro­mises to them of pardon and blessedness if they would fulfil the condition, when he in fact de­signed no such thing with respect to many, but it was his original plan that they should be wic­ked & perish forever. Let us never harbour such a thought of the greatest, the wisest, the kindest and the best of beings; who has declared that he does not afflict willingly, nor grieve the children [Page 20] of men—Execution of judgments upon his ene­mies is called his strange work.—Isaiah 28, 21.

I SHALL mention one more general invitation to sinners to return to GOD that they might be happy, which proves beyond all contradiction, that none are cut off from this great privilege, a chance for salvation by a decree of heaven.— Revelation xxii, 17, The spirit and the bride say come, and let him that heareth say come; and let him that is athirst come, and whosoever will let him take of the water of life freely.—As GOD cannot be deceived and will not be mock­ed; so he will not deceive and mock his crea­tures—as he has therefore made such provision for the happiness of mankind, and so kindly in­vited them to accept of it; it must be pleasing to him when we comply with his kind and gra­cious proposals; earnestly, diligently and con­stantly seek the Lord while he may be found, and call upon him while he is near; while it is an accepted time and day of salvation.—Beside,

6th. HE has commanded all men every where [...] repent. Is it possible but he should be plea­sed with obedience to his requirements? The Apostle Peter declares 2d Peter, iii, 9—that the Lord is long suffering, not willing that any should perish, but that all should come to re­pentance. Was Peter mistaken? Did he under the influence of the holy ghost commit a gross [Page 21] error to writing? if not, GOD is pleased when any of his rational agents devote themselves to his fear and service, and thus secure his favor, which is life, and his loving kindness which is better than life.

7th. HE sent his ministers to proclaim sal­vation to the world, and invite sinners in his name to accept it on his terms—go teach all nations, preach the gospel to every creature, teaching them to observe all things whatsoever I have commanded you—this was the purport of the commission given the apostles by their divine Lord. Was it a matter of indifference in his view, whether the hearers of the gos­pel embraced it or not—he has given us all pos­sible evidence to the contrary. He has by the most gracious promises endeavored to allure sinners to embrace christianity and live as it teaches—promises a great, a compleat salvation to him that believeth; but paints in most strik­ing colours the danger of neglecting so great salvation—he that believeth not shall be damn­ed, shall be banished forever from the presence of the Lord into a lake of fire and brimstone, prepared for the devil and his angels. Where is the equity of this, if Christ died but for very few, and the rest are cut off from all possibility of complying with the gospel and obtaining e­ternal life, by a dreadful decree of reprobation?

8th. WE have not only the word but the so­lemn oath of GOD, that he is not pleased with [Page 22] the ruin of sinners simply considered, Ezek. 33, 11, say unto them, as I live faith the LORD GOD (because he could swear by none greater, than himself) as I live, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live—and adds this gracious exhortation and expostulation; turn ye, turn ye from your evil ways, why will ye die O house of Israel? shall we dispute the word and the oath of GOD? shall we have the effrontory to say contrary to what he has solemnly sworn? that he does delight in the death of the wicked; that he has made their impenitency and ruin the dread­ful effect of an absolute decree.

9th. HE is using all proper means with sin­ners to influence them to religion, and prevent their destruction, exhorting, warning, counsell­ing them; yea, by his ministers beseeching them to repent and turn to him, that their souls may live. We are ambassadors for Christ, as tho' GOD beseech you by us, we pray you in Christ's stead, be ye reconciled unto GOD, [...] Cor. 5, 20—and a gracious GOD even laments over perverse and wicked people, that they refuse to hearken to his calls, attend to his instructions and follow his directions—that they will work their own ruin; and when they are guilty of ag­gravated transgressions, and deserve sudden and remediless destruction, and he threatens to bring it upon them; his bowels (to speak after the man­ner of men) yearn toward a sinful people; he la­ments [Page 23] in language like this; 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 a [...] Zaboim? my bowels are turn­ed within me, my repentings are kindled to­gether. Hosea 11, 8. Our Lord lamented the blindness, obstinacy and impenitency of Jerusa­lem, Luke 13, 34—O Jerusalem, Jerusalem, which killest the prophets and stonest them that are sent unto thee; how often would I have ga­thered thy children together as a hen doth ga­ther her brood under her wings and ye would not; behold your house is left unto you deso­late. Chap. 19, 41-42—when he was come near he beheld the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! but now they are hidden from thine eyes. All this shews that he delighteth not in the death of sinners—that their destruction is not owing to any want of due care in the great GOD to pre­vent it, much less is it the necessary consequence of his decree; but of their own careless, shame­ful negligence, horrid propensity to iniquity, and sad abuse of most important privileges. I shall only add

10th. That it is the will of GOD and pleas­ing to him we seek happiness, by a compliance with his gracious proposals—and that he has put no bar in the way to our obtaining the great end of religion, the salvation of our souls—but [Page 24] desires us to improve well the price in our hands to get wisdom.

ALL this is evident from this consideration, viz. That those who finally miss of happiness will be considered forever inexcuseable—every mouth will be stopped—they will have no plea to make in bar of the execution of divine ven­geance—but be exposed to aggravated punish­ment in proportion as they have enjoyed and misimproved great privileges. But how can this be just, if it is a fact that all who are finally impenitent are so in consequence of a divine de­cree: if the great governor of the world design­ed them to be eternal monuments of his ven­geance, and created them for this end—if this is the case, then Christ did not die for them: no provision has been made for their happiness; they have not misimproved great privileges, for they never enjoyed any—and may, without be­ing accused of impudently replying against GOD, offer this plea, viz. that they had no chance for salvation, that Christ did not die to save them—that GOD did not design nor desire them to be virtuous and happy—that they can­not be justly accused of, and punished for re­jecting a Saviour, when none was provided for them—that the means of grace were never de­signed for their use, and there was no possibili­ty that they should be benefited by them—for it was from eternity decreed that that they should be wicked and miserable.

[Page 25]BUT my brethren this is a doctrine contrary to godliness—We have from the sacred writings every assurance, that a gracious GOD pitied ruined man and provided amply for his reco­very. To this end sent his son to die, not for a few only, but for the whole human race; to ren­der salvation possible to every son and daughter of Adam, if they could be prevailed with to act like rational agents, and though ma­ny will be so unhappy as to neglect and miss of this great salvation, and sink into aggravated and most dreadful destruction for such neglect: yet it will not be because GOD has decreed their sin and misery; nor because he is opposed to their happiness. For we have the fullest proof that he is the Lord GOD, merciful and gracious, slow to anger, forgiving iniquity, trans­gression and sin. So good a GOD never could create and design so noble a rank of beings for sin and misery, but for holiness and happiness— must be pleased with the virtuous and holy be­cause they bear his image—and because they pursue a mode of conduct good and fit in itself. In his word he has given us the fullest assu­rance of his willingness to save sinners—In that he has provided himself a lamb, his dear son to take away the sins of the world, by a sacrifice of himself; who has done and suffered every thing necessary to this important end. He has propogated his gospel at one time or another through the world; nothing can be more gene­ral than the offer it makes of salvation by our [Page 26] Lord Jesus Christ. The invitation which is given in these general terms, Whosover will, let him come, and him that cometh (said our Lord) I will in no wise cast out.

HE hath commanded all men every where to repent; yea beseeches them to be reconciled un­to GOD.

HE has declared and sworn that he is not willing that any should perish, but that all should come to repentance. That he has no pleasure in the death of the wicked, but that he turn from his way and live; and to effect this uses a variety of means and arguments to pre­vail with men to comply with his gracious scheme—laments over fallen men that they are so little influenced by such motives, but choose the road to death. Rush down to destruction through the arms of mercy—calls after them, urges them to flee for their lives—reasons the case with them—why will ye die?—Wherefore do ye spend your money for that which is not bread? Why will you pursue vanity and trifles, and neglect the most impor­tant concerns? Commands, promiseth, threat­ens, all to the same end to prevail with men to adopt his scheme—that they may be happy for­ever, in the enjoyment of him. But I need not dwell longer on a subject so plain—I think every impartial inquirer must be satisfied that it is the will of GOD and pleasing to him, that we seek happiness in the way he has pointed out [Page 27] —viz. by conscientious compliance with the gospel? That it must be unreasonable to sup­pose that a gracious GOD would make such provision at infinite expense for the salvation of mankind, and have no design, no desire that they should generally adopt his gracious plan, and obtain an interest in the purchased salvation—yea design and decree the contrary—and yet at the same time declare that he takes no plea­sure in the death of the wicked, but that they turn and live, and lament that they will foolish­ly turn a deaf ear to his calls and rush down to destruction. What an idea does such a scheme give us of the great GOD, as a most deceitful and trifling being imaginable.

O MY brethren, let us reject with abhorrence a scheme so dishonorary to GOD, and injurious to men, and believe a GOD of truth when he as­sures us that he is not willing that any should perish, but all should come to repentance.

BUT it may be objected, many will finally pe­rish, notwithstanding all the care GOD has ta­ken for their salvation; is this agreeable to his plan? Or is he frustrated in his designs, desires and expectations? I know of no way to evade or obviate this objection, but to consider that GOD has made and deals with men as free a­gents—He made man though he foresaw that he would sin against him and destroy himself— But this opened the way for an astonishing and [Page 28] glorious display of the divine perfections, in the plan of redemption by our Lord Jesus Christ— hence mercy and truth have met together, righ­teousness and peace have kissed each other.

HE thus provided for the salvation of his creatures, though he foreknew that multitudes would act an unreasonable and wicked part; would sin against light, would reject the savior, and neglect his religion; would abuse the rich­es of divine goodness, and treasure up unto themselves wrath against the day of wrath, and the revelation of the righteous judgment of GOD. It cannot be doubted that he foreknew all this and probably determined not to prevent it. But this by no means implies any compliance upon the creature, much less any decree, making such a wicked conduct necessary. This is so inconsistant with the divine character, that such a thought should never be indulged—nor does the the divine fore-knowledge of the un­reasonable part mankind would act imply that it was not his will that they should do better; should be virtuous and happy. The truth is, he ever deals with mankind as what they are, not mere machines but moral agents, rational and accountable creatures, and this necessarily implies freedom. No man can be accountable for an action which he is compelled to do, GOD (as we have seen) provided for the salvation of the children of men, revealed in his word, his kind and gracious design, proposed the terms of [Page 29] reconciliation! furnished us with all necessary means, promised all necessary aids to those that ask them—urges us by every motive to come up to his terms—and having thus set before us life and death, leaves it to our choice, whether we will be virtuous and happy, or wicked and miserable—But expresses his ardent wish that we would choose wisely. O that there were such an heart &c. But though sinners will frus­trate his kind purposes respecting themselves, his perfect fore-knowledge of events prevents all disappointment, and he who is self-existent and independant, who is happy, compleatly and eternally happy in and of himself, can not be made unhappy by the folly and wickedness and misery of his creatures. On the whole, I can­not doubt my hearers, if you have duly attended to the declarations in scripture, that GOD is ready to pardon, justify and save sinners, that he takes no pleasure in their death, &c. That they amount to a demonstration in your minds that a good GOD wills your salvation, if you can be made willing to accept it on the most easy and reasonable terms possible; and is it not surpri­sing that any should be unwilling? Surely you all desire happiness, no man can deliberately consent to be miserable, have you any doubt whether there is sufficient provision made for your spiritual and eternal well-being? What could GOD have done more, to secure your fe­licity consistently with dealing with you as men, than he has done. The purchase is made, a [Page 30] mighty savior who saves to the uttermost all that come to GOD by him, tenders a great, a compleat salvation to you, and urges it upon you. Indulges you with his word, his sabbaths his or­dinances; calls upon you by conscience, by his word, his ministers, his providences, strives with you by his spirit; does not suddenly cut sinners down as cumberers of the ground when they contradict and rebel, and treat him with neglect and contempt, waits to be gracious, seems loth to destroy them, surely, sinners the question may be put to you with emphasis. Why will ye die? What reason can you assign why you ne­glect GOD and religion. The word of GOD declares that he is not willing that any should perish, it is evident that nothing is wanting on his part. The fault then must be our own, if we miss of salvation. Are his terms unreasona­ble? Is it unreasonable that we should forsake our sins, which our consciences condemn; and live a virtuous and holy life, pursue such a mode of conduct as heaven and earth will approve of? Is it unreasonable that the glorious son of GOD who yielded to death to ransom us from destruc­tion, should be the object of our love, trust and obedience? O that there might ever be such an heart in us that we might not be anxious about those secret things which belong to GOD, but believe and practice those which he has revealed—always cultivate such an holy fear of him as shall influence us to keep his commandments, that it may be well with us and our children forever.

AMEN.