itence? If it be just, then it is just to leave them to an endless punishment; for the former necessarily infers the latter. And then the consequences which we have before mentioned will follow, which are that all arguments against endless punishment from the divine perfections, and from the cruelty of such punishment, must be given up; and that a new set of threatenings denouncing an endless punishment as just, and not at the same time assuring us that it will be inflicted, must be discovered in the sacred scriptures. If it be said, that it will not be just to leave a sinner to final impenitence, then when the sinner is brought to repentance, no more is done than an act of justice, which he might demand as his right, and he receives no favor, no forgiveness; and not to give him repentance, and all benefits consistent with wisdom, would be at least as derogatory to the character of our heavenly Father, as it would be to that of an earthly parent, who for some ordinary offence should deliver up his child to the most abandoned courses, without using means to reclaim him and actually to lead him to repentance. 4. How can the idea that future punishment is only disciplinary consist with the various declarations of the scripture that those who die in sin are "lost," "perishing," suffer "perdition," are "cast away," are burnt up," etc.? While they are in hell they are no more lost, than while they are under the discipline of providence, in this world. Nay, they are with respect to their true interest in no worse situation than they are in this world, but in a vastly better, as they will be under means of grace vastly more conducive to their highest happiness and salvation, than what they enjoy here. 5. How is this hypothesis consistent with the declarations of scripture; that the damned are under the wrath of God; that they are vessels of wrath fitted to destruction; that God will render vengeance to them; that he will reward them according to their deeds, their works, the things done in the body, the fruit of their doings, etc.? Surely these expressions exhibit something more than mere discipline, something vindictive. 6. The sentence pronounced on the damned seems utterly inconsistent with the idea that they are to be liberated each one as soon as he repents. For to all those on the left hand the judge will say "depart ye cursed into everlasting fire prepared for the devil and his angels." And so in all the other passages in which we are informed of the sentence pronounced on the wicked, there is no intimation that they are doomed to a punishment of various duration, according to the various time of their repentance; but the contrary is everywhere held forth-that all of them alike are to suffer forever! IMPROVEMENT. 1. If the doctrine of universal salvation cannot be any better reconciled with salvation by Christ, than has been represented, then neither can it be reconciled with the belief of divine revelation. I mean not that all who believe in universal salvation are infidels. I allow the contrary. Still that doctrine cannot be assented to consistently with a belief of revelation. They who hold universal salvation, hold that endless punishment is unjust; and that Christ came to redeem us from it. Now who can believe this? They also hold that sinners deserve only a temporary punishment, and that when they have suffered that, they are delivered by grace and mercy. They would be far more consistent if they should renounce revelation entirely. 2. Hence we see that the doctrine of future endless punishment is not dependent on a few texts only which are represented to be doubtful, such as these: "These shall go away into everlasting punishment," etc. But it is implied in the great main fact of the gospel, the death of Christ to atone for sin, and in the very idea of salvation by Christ; so that there is no accounting for this acknowledged fact, and this conceded doctrine, on the supposition of the salvation of all men. For my part, I should be apprehensive of no danger to what I believe to be the truth, if the whole controversy were rested on this single point, "That Christ Jesus came into the world to save sinners" by the pardon of their sins. Let this one proposition be explained in consistency with the salvation of all men, whether on the supposition of a proper atonement made by Christ or not, and more will be done to establish that doctrine than I have as yet seen done, or than I believe has been or can be done. 3. The consideration of the tendency of the doctrine of universal salvation to infidelity should make us cautious of giving a hasty assent to it. Indeed we ought to be thus cautious, if it did not tend to general infidelity; but much more, since it is of this tendency. Therefore look well to the consequences before you take the leap. One error is always connected with another, and cannot with any consistency be embraced singly. Look to the end before you enter on the path. 4. Be not induced suddenly to renounce your former faith, in this, or in any other important article. Doubtless it is our duty to search after the truth carefully and candidly and embrace it wherever we find it; whether consistent or not with our former belief. Yet we may be too much given to change. I have no ob jection to a most thorough inquiry into this subject of the endless punishment of the wicked, and am persuaded that the more it is discussed the more clearly it will appear to be an everlasting truth. What I beseech of you is, that you will be indeed thorough in your inquiry, and deliberate in your determinations. 5. Since there is at least a possibility that the punishment of the wicked may be endless, be entreated to accept the only offered Savior. Doing this, you will be safe on every supposition, whether all be finally saved or not. As therefore what I now recommend can be attended with no harm and may be attended with infinite advantage, wisdom and prudence enforce the exhortation. For this you have a precious opportunity; for "now is the accepted time; now is the day of salvation." Now mercy waits, and God waits to be gracious; but once pass the limits of life, and you will find that there is no repentance in the grave, and no salvation from hell. SERMON XXIX. CHARITY THE VEIL OF SINS.* 1 PETER 4: 8.—And above all things have fervent charity among yourselves; for charity shall cover the multitude of sins. THE apostle is in the context exhorting to the practice of various christian duties; especially to the practice of those of the second table of the law, viz. those which either respect mankind in general, or our christian brethren in particular. Such are the duties of hospitality, and what is commonly called charity which he mentions immediately after our text. Immediately before the text he mentions sobriety, watchfulness and prayer. Such are the subjects of which the apostle is treating, not with modern diffuseness, but in that concise manner which is every where to be found in the apostolic writings. Nor was it at all unsuitable, when he was recommending such duties, to introduce that also which he so warmly inculcates in the words of our text. "Above all things," says he, "have fervent charity among yourselves, for charity shall cover the multitude of sins." Here I would, 1. Inquire into the true sense and import of these words, and, 2. Mention some reasons which probably the apostle had in view when he gave this exhortation, and which ought to influence us to the practice of this duty. I. I am to inquire into the proper sense and import of these words. And as they seem always to have been accounted somewhat obscure and difficult, so I hope I shall be readily excused in being the more particular in this part of my discourse. In order to explain these words it may be proper for us to inquire what we are to understand by "charity," as here used by the apostle; to what extent is it to be exercised; in what sense we are exhorted to have charity above all things; and how it may be said to cover a multitude of sins. If these things be duly explained I think we cannot fail of the true sense and import of the text. 1. We are to inquire what is to be understood by that chari * First preached in 1772. 66 ty of which the apostle speaks. This word and words of the like import, are differently understood as they occur in different connections. You doubtless remember that the apostle treats largely of this grace in 1 Cor. 13th, where he particularly declares that whatever other gifts he may be favored with, if he has not this he is nothing. Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." And finally in the conclusion of his argument he prefers charity even before faith and hope, two very eminent christian graces. "And now abideth faith, hope, charity, these three; but the greatest of these is charity." In all this chapter, charity has been generally understood to mean a principle of universal love both toward God and his creatures. In the first place towards God as supreme, and then towards his creatures of various ranks according to their excellence and dignity. Two different senses of the word charity seem to be intimated, as in the 22d chapter of Matthew, where we are commanded to "love the Lord our God with all our heart," etc. and "our neighbor as ourselves." Perhaps it will be needless for me to observe, that the word here translated, "thou shalt love," is immediately derived from that in the forementioned passages translated charity, and carries the very same sense and import. In this place therefore charity means, first, a supreme love to God, and secondly, a subordinate love to men, or to mankind in general. There is yet a different sense of this word. It is found in Christ's last discourse to his disciples before his crucifixion, wherein he delivers his new commandment to them. "A new commandment," says he, "I give unto you, that ye love one another; as I have loved you, that ye also love one another." Here it is plain, that charity is confined to Christ's disciples, those whom he had loved and made the objects of his peculiar complacency. And this love or charity is necessarily different in several respects from any love that we are commanded to exercise towards any other person. Will any one pretend that we are commanded to exercise the same love towards those who are strangers and aliens from the commonwealth of Israel, and enemies to God by wicked works, as we are towards the true children of God, who are make partakers of the divine nature; as towards |