VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

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EXCERPT 1. ( Pg. 45. )

"IT is amiable as it exists in the divine mind, because it is an exercise of goodness. The justice of GOD, which inclines him to punish, is part of his goodness. Tho’ it produces different effects, in the condition of the creature who is punished, from what would be by the exercise of grace; still as it exists in the infinite mind of GOD, it cannot be distinguished from his glorious love to himself and his holy kingdom. GOD hath the same motive to punish some sinners, as he hath to forgive others. The whole divine rectitude moves towards one ultimate end or object, and neither his counsels or works are divided in their final tendency. One great design runs uniformly through his eternal counsels, and the execution of them by creation, government, redemption, the glory of his saints, and the punishment of sinners. This design is to make the most happy universe—the greatest sum of holy felicity. The punishment of sin, like all his other works, leads directly to this end. So that justice, as it exists in GOD, is goodness. "

EXCERPT 2. ( Pp. 46-47. )

" It is probable, if there were no punishment here, but what is found in the very exercise of sinful passions, men would be more miserable through an excess of their passions, than they now are with all the judgments inflicted by a righteous GOD so that considering the nature of sin, the present punishments of GOD, do on the whole lessen the quantity of unhappiness in the world. This is done by punishment and the fear of it, acting as a restraint on those sinful persons who have no love of GOD and his law."

EXCERPT 3. ( Pg. 47. )

"The greatest happiness in the created universe, is made by seeing the true character of GOD ; but how could this be seen, is he did not punish sin. If punishment were separated from sin, it would go far to involve the moral system in darkness, and thus take away the greatest means of intelligent blessedness."

EXCERPT 4. (Pg. 48. )

"When the attention of men is arrested by the mighty power of GOD, they will see this truth so fully, as to silence those objections which now rise against divine justice. Though the heart may remain in full opposition, the tongue will have no argument to plead ; and it will be one great ingredient of misery to have a heart opposed to the Supreme government, without a reason to shew how it is wrong."

EXCERPT . ( Pg. 49. )

"Supreme love of the world and of self, is enmity with GOD —Is not this supreme love of self and the world natural to men, or do they love GOD more ? Let their actions tell. Let their daily appearance, their devotion to time and forgetting of GOD tell. Let their prayerless lives and opposition to the kingdom of CHRIST tell. Let a review of their hearts and the subjects which have occupied their meditations tell.—Let them considerately, and in the fear of the Most High, answer this question; Have I loved GOD more than all other things with the chief strength of my heart and mind ?—It is enmity and an injury to GOD to deny him that which the infinite perfection of his nature deserves, or to love the world and ourselves more than we love him ; and there needs nothing but an extension of these bad affections in the heart, to wish and attempt the highest rebellion against heaven."

The justice of GOD.

REVELATIONS XV. 3.

THE justice of GOD is a most amiable perfection.—Our text is part of the song of Moses and the Lamb.—Moses gave the law, and the Lamb of GOD gave the gospel of peace and reconciliation. The inhabitants of heaven sing an anthem, in which, law and gospel unite to praise GOD for his holiness and justice. Great and marvellous are thy works, LORD GOD Almighty! Just and true are thy ways, thou King of saints! Who shall not fear thee, 0 Lord, and glorify thy name? For thou only art holy: For all nations shall come and worship before thee, for thy judgments are made manifest.

THIS is sung by the holy inhabitants of heaven, introductory to the seven angels going forth with the seven last plagues, the vials of divine wrath, to be poured on a sinful world.—We are

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probably now in the midst of that period, the foresight of which caused the holy inhabitants of heaven to bless GOD.

THE song concludes with these words, All nations shall worship before thee, for thy judgments are made manifest. The punishing judgments of GOD upon the wicked, are here assigned as a proper cause for worship and praise.—Those who are perfectly holy, see a fitness that the judgments of GOD should be executed upon the wicked, and it is an amiable part of his character that he doth it. Every thing in GOD’S character and government is rational and excellent, and there is as much propriety that sin be punished, as that virtue be rewarded with happiness.—In the Revelations made to St. John, we often find the holy saints of heaven, praising and blessing GOD, for his judgments on the wicked; and it is solely owing to the depravity of our hearts, that we have not the same view of his justice, in punishing sin.—I shall endeavor to illustrate the following doctrinal truth.

The justice of GOD in punishing sin is an amiable perfection.

ALL are willing to allow that justice is amiable both in GOD and creatures, when it promotes their interests ; and doth not carry with it either punishment or a denial of their desires. So far as this, we may find the most sinful and selfish, allowing the amiableness of justice. But in such cases, it is not the holy amiableness of justice which they approve; and even their acquiescence in this divine attribute is as sinful, as their own hearts be.—Indeed, it is not the real justice of GOD, as it exists in his infinite mind and is displayed in his government, which they approve.

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I HAVE limited the truth to be considered, to the justice of GOD in punishing sin; because the anthem of praise, from which our text is taken, appears to be predicated on his punitory judgments ; and also, because, it is this part of the divine government, against which the corrupt heart most apparently rises, and judges to be unamiable.

NOTWITHSTANDING the frequency of such apprehensions, in this sinful world, we have the best reason to determine that none can be saved by the gospel of CHRIST, until they see the amiableness of divine justice, both in forbidding and punishing sin. Salvation by the grace of GOD in JESUS CHRIST, implies a state of the heart, which feels the justice of condemnation, and knows that GOD would be very, glorious in punishing, is he saw it to be best. With no other views, can the creature sincerely pray, GOD be merciful to me a sinner, who have no right to plead, and whom thou mightest gloriously subject to the full penalties of the law.

BEFORE I proceed to show the amiableness of divine justice in. punishing sin, it is proper, I Should make a remark or two to prevent misconception.

WE must distinguish between the amiableness of divine justice, and the amiableness of the immediate effects produced by it. A punishment consisting in pain, either of body or mind, is the immediate effect produced; and this, in itself, can never be desirable. Pain or unhappiness, considered without regard to the consequences slowing from it, is alike undesirable both to good and bad minds, and to GOD himself.

IT was undesirable to the holy Jesus, in his own case; still he prayed to the Father, For this

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cause came I to this hour, that I should suffer. Father glorify thyself, in causing me to suffer. His sufferings were undesirable; but he saw an infinite amiableness in the justice of GOD, which brought him to the hour of pain; and it was a most amiable temper in him, cheerfully to submit to his passion.

A MAN, in his own case, may very rationally prefer a natural evil, for the sake of a greater good to follow. The most holy governor of the universe, may appoint unhappiness to the sinner, which in itself is undesirable in his sight; for the sake of a greater good in his kingdom. This is nothing like delighting in misery; and those, who conceive the punishing justice of GOD to be of this kind, have never formed a true apprehension of this glorious attribute.

IT is, doubtless, a very common thing, for men to have this false notion of GOD’s punitory justice; and from not inquiring into the true nature of the attribute, they find difficulty in reconciling it with goodness.—Goodness never delights in unhappiness for its own sake, neither doth punishing justice. In this respect, goodness and justice are agreed, as on examination, we shall find they be in all others. The reason men are so prone to form this false notion of justice, is their own sinfulness.—They have the depraved exercises of hatred and revenge, and it gratifies them to see the pain of their enemies. The holy and good GOD is never, in this way, delighted with the unhappiness of sinful creatures. It is not strange, that those who form an opinion, of divine justice, on the model of their own bad passions, should find reason enough to fault it. While their own deformity is hidden from their sight thro’ selfishness, they can in another being, see it to be unamiable, is opposed to their desires

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or interests.—We must go to very different sources, to discover the amiableness of justice; which I shall now attempt, in the three following particulars.

I. THE justice which punishes sin, as it exists in the divine mind, is an exercise of goodness.

II. THE execution of justice produces the best effects in society.

3. IT treats the sinner according to his true character and deserts.

I. IT is amiable as it exists in the divine mind, because it is an exercise of goodness. The justice of GOD, which inclines him to punish, is part of his goodness. Tho’ it produces different effects, in the condition of the creature who is punished, from what would be by the exercise of grace; still as it exists in the infinite mind of GOD, it cannot be distinguished from his glorious love to himself and his holy kingdom. GOD hath the same motive to punish some sinners, as he hath to forgive others. The whole divine rectitude moves towards one ultimate end or object, and neither his counsels or works are divided in their final tendency. One great design runs uniformly through his eternal counsels, and the execution of them by creation, government, redemption, the glory of his saints, and the punishment of sinners. This design is to make the most happy universe—the greatest sum of holy felicity. The punishment of sin, like all his other works, leads directly to this end. So that justice, as it exists in GOD, is goodness. Punitory justice is as necessary to make him a being of infinite goodness, as his disposition to forgive and glorify repenting sinners. This infinite goodness and justice hath no private end, or partial desires. He sanctifies and forgives such as the general good requires; and leaves and punishes

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some for the same end. If GOD 'S general motives be the same, in the exercise both of punishment and of grace; his character is as amiable in one as in the other. To omit either would be an infringement on his rectitude, and he would not be a GOD of eternal holiness.

The inhabitants of heaven, represented in the Vision of John, had this apprehension of punitory justice; or they would not have broke forth, in a rapturous anthem of praise, on seeing the seven angels go forth, to execute the seven greatest plagues on a guilty world.

II. THE execution of justice, in the punishment of sin, produces good effects in society.

IT is the good effects or consequences which come from punishment, which cause infinite love to choose it. The benefit of divine judgments, in such a state as the present, are very apparent. If there were no punishment, the earth would be filled with violence.—Sinful men, who are not drawn by love to think of GOD and seek him, would soon forget and give themselves up to every vice.—Every thing would be directed, by the outbreaking passions and appetites of wickedness; and a sense of moral obligation, either to GOD or men, would be almost wholly effaced from the mind.—The condition of things would be wholly unfit for a state of probation.—It is probable, if there were no punishment here, but what is found in the very exercise of sinful passions, men would be more miserable through an excess of their passions, than they now are with all the judgments inflicted by a righteous GOD so that considering the nature of sin, the present punishments of GOD, do on the whole lessen the quantity of unhappiness in the world. This is done by punishment and the fear of it, acting as a restraint on

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those sinful persons who have no love of GOD and his law.

BUT we ought not to confine our view of the subject within these limits.

THE prophet Hosea saith, " Thy judgments are as the light that goeth forth." By judgments are here meant punishments. They are a light in time, and will be through eternity. A light, without which, the full excellence of holiness can be neither known nor felt by creatures. They are a light to teach the holiness of GOD —the determined rectitude of his nature—his abhorrence of sin—his determination to support his moral law and government, by which myriads of creatures are made blessed. They are a light to show the evil tendency of sin, for a great part as the punishment, flows immediately from its very nature and exercise. The greatest happiness in the created universe, is made by seeing the true character of GOD ; but how could this be seen, is he did not punish sin. If punishment were separated from sin, it would go far to involve the moral system in darkness, and thus take away the greatest means of intelligent blessedness.

If any suppose, that the punishments of another world, are designed only to gratify some passions of the Supreme mind, similar to the vengeance of sinful mortals; they have indeed formed a debasing opinion both of GOD and his government. These punishments are designed to be a shining light through eternity, and will be necessary for thy best good of society, on the great scale in which it subsists.—Admit the existence of sin,, and this is a fact which cannot be denied, and punishment is necessary for the general glory and good; and the justice of GOD who inflicts it, is an amiable part of his character. There never will

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be an instance of punishment in the divine government, that is not solicited by the most benevolent motives. When the attention of men is arrested by the mighty power of GOD, they will see this truth so fully, as to silence those objections which now rise against divine justice. Though the heart may remain in full opposition, the tongue will have no argument to plead ; and it will be one great ingredient of misery to have a heart opposed to the Supreme government, without a reason to shew how it is wrong.

IT is known, that if the sinner did not deserve of punishment, the divine character would not be amiable in executing it; but there is a full desert of all, that is or ever will be endured by the wicked.

THE sinner is opposed to that holy temper, law, government and practice, which are absolutely necessary to make the universe most happy. All the principles of sin are opposed to social good, and we can consider the system of intelligence in no other view, than a great society, under the government of an infinite king. So much abhorrence, as is due to a set of principles, which have a natural tendency to destroy all happiness ; the same is due to the principles of a sinner’s heart. And how shall this abhorrence be expressed, by a good mind and a good governor, except it be by punishment? Let the man, who can show any other way, come forth and teach the world..

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mean this by their vices? Have they this enmity against GOD and the universe ?—Let scripture answer. The friendship of the world is enmity with GOD; whoever therefore will be a friend of the world, is the enemy of GOD. James iv. 4. Supreme love of the world and of self, is enmity with GOD —Is not this supreme love of self and the world natural to men, or do they love GOD more ? Let their actions tell. Let their daily appearance, their devotion to time and forgetting of GOD tell. Let their prayerless lives and opposition to the kingdom of CHRIST tell. Let a review of their hearts and the subjects which have occupied their meditations tell.—Let them considerately, and in the fear of the Most High, answer this question; Have I loved GOD more than all other things with the chief strength of my heart and mind ?—It is enmity and an injury to GOD to deny him that which the infinite perfection of his nature deserves, or to love the world and ourselves more than we love him ; and there needs nothing but an extension of these bad affections in the heart, to wish and attempt the highest rebellion against heaven.

BUT do sinners mean this in all their evil actions and affections? It is possible they may not think of this in all they do; yet they mean to do that, which scripture and conscience tell them to be wrong.—They will pursue this, so long as it promotes their own designs; and add opportunity and power to their hands, there would be no check to the immoral disposition. A lust to injure another, is the very principle which ends in killing ; and a denial of one divine right, implies a denial of all. Hence the apostle James saith, He that offends, against the law, in one point is guilty

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of all. This is the nature of an unholy temper, and that evil heart which is natural to man. No one will deny that it deserves punishment, and who can show that eternal punishment is beyond the desert? When we consider, that it is a temper directly aimed against an infinite and eternal good, no lest than the whole happiness of GOD and his kingdom; that it never slops in its claims ; never gives up the throne to GOD, to whom it is due, but repines and is uneasy; never ceases coveting, nor can cease, until a universe is wallowed up in its desires; that no motive of reason or equity, no new light of doctrinal information will alter this disposition; these things being conceded, who can describe the greatest of the sinners desert of punishment? Desert of punishment, doth not consist in a certain quantity of revenge being due to a certain quantity of sin; but it arises from the sinners relation to a holy GOD, and the great kingdom of intelligence.—By sin he hath lost all claim to good and is exposed to evil: and the evil deserved, is just so much, as general good requires. When we attend to the nature of sin to destroy the greatest good, and the infinite object against which it is levelled; human imagination cannot conceive a greater or more durable punishment, than the public good may require, and GOD who knoweth all things, hath been pleased to tell us it is without end.

ON these grounds, it is supposed that the justice of GOD which punishes sin, is an amiable perfection. It is an exercise of divine benevolence ; produces the best effects in society; and is according to the sinners true deserts. The scriptures bear abundant testimony, to the excellence amiable glory of GOD’s justice. They call on men to love and serve him—to exercise confidence and trust—to fear and praise him—

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because he is a just GOD. Indeed, is the justice of GOD could be rightly impeached, in the smallest instance, it would overthrow the foundation of creatures happiness.

A SERIOUS improvement may be made of this subject.

1. IT teaches us the danger of sin, and the certainty of punishment on those who do not repent.

IT shows that GOD doth not speak capriciously in his threatenings, nor act under the influence of such passionate hatred as men often feel. If this were the case, sinners might hope he would relent and passion subside; but as the case now is, all the evidence of his being good may be adduced to prove the certain fulfillment of his threatenings. Goodness, infinite goodness is the same justice; which threatens, condemns, and will execute. To what can the sinner appeal? If he flies away from justice, to some perfection of JEHOVAH which he thinks more mild; infinite love will answer, it is I who am executing this, and if I should desist, I could not be good to myself, and the immense creation around me. My justice, with which you are rightly terrified, is that goodness which spread the heavens, founded the earth, peopled the universe, and governs for their happiness. There is no perfection in GOD more mild than justice; no compassion different from it, to which the sinner who is finally condemned, may address himself for escape.

FURTHER, when the sinner comes to see all these truths, as they will at last be exhibited; it will fix the severity of that part of his punishment, which arises from self-accusation, and will complete his despair of a remedy. Tho’ he cannot

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see the beauty of holiness, as it is seen by GOD and holy minds; his reason will be convinced it is the goodness of GOD which passed the sentence, and that the rectitude which condemned him is the foundation of heavenly bliss. As the evidence of GOD’s goodness increases to his knowledge, which will probably be the case thro’ eternity; it will at the same time be evidence of the perpetuity of his own sentence. The accusations of conscience accompanied with despair, in such a case, must be extreme misery. It is a fearful thing to fall into the hands even of a good GOD, when he comes forth as a condemning judge; and the terrors grow in proportion to the infinitude of his love. In view of this, GOD in the character of a Saviour addressing himself to prisoners of hope, exhorts us to immediate repentance, and without delay to escape for our lives.

appears to us an amiable perfection; and is we think it doth, on what ground?

GOD’s whole character appears amiable to the holy. They are not disposed to separate his various perfections in respect of beauty, as men conceive and speak of them under different names. His justice, his sovereignty appear as lovely as his grace. Finite creatures must consider an infinite mind by parts, and all the parts to a sanctified soul appear lovely alike. He doth not say, this perfection I admire—of another I am some afraid—and a third, I wish were removed from the supreme nature. Any thing of this kind in our feeling, shows a want of conformity to GOD, and that his spirit doth not dwell and reign in us.

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THE saints of GOD love his justice, because it is necessary for his glory and the good of his kingdom; for tho’ it may diminish their own happiness, it increases the whole.

If we think ourselves friendly to divine justice, let us enquire on what ground our friendship stands ?—The heart is very deceitful, and sin hath a blinding power. We may have a very strong hope, that our own sins are forgiven, so that justice will never injure us, and that all its effects will fall on others while we are safe. If this, be the only reason of acquiescing in GOD’s justice, we are hypocrites. A holy approbation of justice is not altered by any selfish consideration; but can cheerfully say this is a glorious attribute, and will forever remain so, whatever its effects may be in my own case.

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renovation, which must precede our coming to CHRIST in a saving way. When sinners have seen the fitness and the excellency of justice, they will loathe themselves—will mourn for sin—will be pleased with the gospel plan—and with the character of Christ. They will come, receive, trust, and glorify him; and none of these exercises can take place, until there hath been a reconciliation of heart to the justice of GOD. By these observations, we may bring, our hearts to very strict examination; and all will do it, who have true apprehensions of the consequences depending.