IMPORTANT PRINCIPLES

IN TWO VOLUMES.

BY ALEXANDER MACWHORTER, D. D.

SENIOR PASTOR OF THE FIRST PRESBYTERIAN

CHURCH IN NEWARK, NEW JERSEY.

Christ the Power of God and the Wisdom of God. Paul

1803

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Reprint and digital August 3, 2004.

Alexander MacWhorter, D.D., ( 1734-1807 ) received schooling at the West-Nottingham Academy under Samuel Finley ( later President of Princeton College). Thereafter, MacWhorter at age 22 joined the junior class at the College of New Jersey with Rev. Aaron Burr, which later moved to Princeton, graduating in the first commencement there in 1757. Afterwards, he entered upon the study of Divinity, under the instruction of the Rev. William Tennent, the pious and justly celebrated minister of Freehold, in New Jersey. He was an active Pastor, and in 1772 was elected a Trustee of the College of New Jersey at Princeton. Yale honored him with a Doctorate of Divinity in 1776, which followed with his active involvement in the Revolutionary War, as an advisor to Washington, and as chaplain under General Knox at White Plains, where again he was a frequent guest of Washington's. The Newark Presbyterian Church extended a call to the pastorate to him in 1781, which was accepted.

"He was one of those great and good men, who, in 1788, had principal influence in settling The Confession of Faith, and framing the Constitution of the Presbyterian Church in the United States; and in transferring the authority, of the highest judicatory from the Synod to a General Assembly, which met first in May, 1789.—Ten years afterwards, when a board of trustees for the General Assembly was incorporated by the Legislature of Pennsylvania, at their session in the winter of 1798- 9, he was named in the charter as one, of the board, and continued to hold this trust, until the growing infirmities of age induced him, in 1803, to resign it."

The biographical summary is taken from Edward Dorr Griffin's Funeral Sermon for Dr. Macwhorter ( 1807). This title may be found at The Willison Center http://willisoncenter.com/

On the Princeton Page, Link 13 and 16. ---Willison Ed.

Alexander MacWorter published a two volume collection of sermons in 1803, from which the following title was selected.

Page numbers in the original are shown as: ( 474 )

The following begins the original text:

SERMON XL,

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A FUTURE and general judgment after the resurrection has already been proved, as also the exceeding great difference in the views and feelings of mankind now and hereafter, and the wonderful distinction which will at that the appear between saints and sinners. We shall now attend to the subject in a different way, or rather consider another branch of it. The apostle John, after he had been led by the spirit of God to a prophetic history of all the important affairs which relate to the church militant, the destruction of the antichristian powers, the binding Satan a thousand years, the latter day glory, his being loosed again again, his deceiving the nations and the great wickedness and persecution which will again prevail on the earth, by Gog and Magog, and then when there will be no religion, and scarcely faith to be found on the earth, opens

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the general judgment suddenly and unexpectedly. He informs us, that he saw in his vision of futuritv, a great white throne, even the magnificent throne of judgment, the whiteness of which holds forth its spotless purity, and the perfectly righteous and impartial judge who sits thereon, even the Lord Jesus Christ, before whose refulgent glory, the earth and the heavens fled away, the elements dissolved and melted at his appearance, and the present frame of things so entirely vanished, that there was found no place for them. And then he beheld the assembled universe of angels and men, and the solemn process of the final judgment was instituted. Hence he says, " I saw the dead small and great stand before God, and the books were opened, and another book was opened, which is the book of life." Here he beheld all, both righteous and wicked, both high and low, young and old, all who have existed from the beginning to the end of time, collected in one immense assembly, which no man can number. And the books likewise were opened. By books is undoubtedly intended, the record of all the conduct of intelligent creatures, and the rules by which they are to be tried and judged. These two things are absolutely necessary to be produced in judgment, the facts, and the rule according to which they are to be tried.

The books are here mentioned in the plural number, which evidently teaches us that there will be more than one. There will be the book of divine omniscience,—the book of conscience,—and the book containing the rules of judgment.

The book of divine omniscience containing a perfect record of all the thoughts, words and actions of every intelligent creature that ever has existed. The book of conscience, which is in the breast of every one, will perfectly answer to the entry. It will bear irresistible testimony, that all the things recorded therein are accurate, just and true. Men in this life forget the greatest portion of their conduct, yet in that grand day

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when all things shall be brought into review before them, then their memories will be awfully refreshed, their recollection will be rendered dreadfully perfect, and their confidences will testify that the whole record is right, that there is not an iota added to or diminished from their thoughts, words or actions. Then the next book will be opened, which contains the rules of judgment. All means, opportunities and advantages front the works of creation, the light of nature displayed therefrom, the revelation from heaven both verbal and written, whereby they might have known and served God, will be the laws by which they shall be judged. The works and light of nature are a standing rule to all, and in addition hereto, there has been an abundance of oral and written revelation given to the world. Those who lived from Adam to the flood, will be judged by the works of nature and the oral revelation which was, granted to mankind during this period. And you will please to observe, their revelation was very sufficient, for all the purposes of religion required. From the death of Adam, to whom the sum of all revelation was given, the promise of a Saviour, and no doubt was propagated through his posterity, to the birth of Noah, the father of the new world after the flood, was little more than one hundred years. So that portion of the world was furnished with a full revelation, which, will be the rule of judgment in their case. Those who lived from the flood to Moses, had not only the antideluvian revelation, but all that which was given to Noah, therefore this division of the world will be judged by the light afforded it. From Moses to Christ there was not only the former light in the world, but there was all the additional revelation given to mankind by Moses and the prophets, and this reduced to writing, so not liable to be corrupted like oral tradition or verbal revelation. This will be the rule of judgment for this great period of the world. From Christ to the end of time, the light of the gospel will be added as the rule of trial of all those who have enjoyed the same. And all who may be stiled heathen

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And when the whole process shall have been passed through, whether it will last a thousand years or one day, both of which are alike to God, and equally unknown to us, the judge will pronounce the final sentence of acquittal and condemnation according as every one’s works shall appear. Thus says Christ, " Behold, I come quickly, and my reward is with me, to give every man according as his works shall be." How often is this idea repeated in the accounts of the last judgment, that every man shall be rewarded according to his works. In this manner speaks the apostle Paul, " God will render to every man according to his works; to them who by patient continuance in well doing, seek for glory and honor and immortality, eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath." It is abundantly taught throughout the sacred oracles, that all who will be finally saved, their salvation will be owing to pure, free unmerited grace, through the righteousness and atonement of Jesus Christ the Redeemer; and that the wicked shall be condemned by their works of iniquity Yet it is universally asserted that in the last judgement

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The observation is evidently this; that in the final judgement; mankind will be exactly tried according to the evidence of their works, whether good or bad, and they will receive future rewards precisely according to the nature and proportion of their works.

Perhaps the tender hearted christian may be here ready to say, " If this be the case, I am, undone, for of my best works I shall be ashamed in the presence of the universe, and all my hope and dependence for heaven has been upon sovereign grace and free mercy as revealed in the gospel. Farewell eternal life." But, O christian, allow me to bespeak calmness and patience for a moment, until you shall hear the scriptural account of this matter.

But on the other hand, the self confident, and presumptuous sinner it may be is saying, " This doctrine perfectly pleases my heart, for though I have been wicked, I have done many good things, which I know must out balance my evil conduct when weighed in equal scales; and I was always was of the opinion that I should be judged and rewarded according to the nature and proportion of my works, therefore I am fully assured all will be well at last." But let me also entreat you, not to draw the mistaken conclusions of comfort too hastily, till the matter is weighed in the balance of the sanctuary, and the cause to be decided by divine truth.

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The doctrine of the text, however it may be wrongly improved or misapplied by saints or sinners, as is often the case; yet there is scarcely a truth more frequently repeated or more strongly inculcated than this. "Far be it from God, saith Job, that he should do wickedness, for the work of a man he will render unto him, and cause every man to find according to his work." Thus speaks the Psalmist, "The Lord rendereth to every man according to his work." Isaiah declares, " Say ye to the righteous it shall be well with them, for they shall eat the fruit of their doings; and wo unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." Jeremiah records this truth, " I the Lord search the heart and try the reins, to give every man according to his ways, and according to the fruit of his doings." St. Paul affirms, "God will render to every man according to his works, and whatsoever good things any man doth, the same shall he receive of then Lord" St. Peter gives his testimony, "That God without respect of persons judgeth according to every man’s work." Christ himself, who is the chief of witnesses, testifies the same thing, "The Son of Man shall come in the glory of his Father, with his angels, and then he shall reward every man according to his works." Here is a cloud of the inspired writers all uniting in the same assertion.

Here two important questions arise.

First, what is the design and use of a general judgment ?

Secondly, What is the benefit and advantage of works in this final and solemn day ? —In answer to the

First, let it be observed, that this great trial or general judgment is not for God’s information, that he might hereby

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come to the knowledge of men’s characters. Human courts or trials are to investigate what men have been guilty of, what their conduct and characters are, that they may be acquitted and rewarded, or condemned and punished according to law and evidence. God knows every man’s character and conduct as well before this general judgment as afterwards, therefore it is not that he should receive any information concerning them either good or bad. Neither is it the intention of this public judgment, to change the sentence which was passed on every one at his death. For every soul which departs from this world is in a private manner judged, and immediately sent to one or the other great receivers of departed spirits, agreeable to their characters as righteous or wicked, to wit, heaven or hell. And this public judgment will not alter the sentence which was then pronounced upon them.

That the design of this great and general judgment is to display and illustrate to the universe, the perfect righteousness and justice of God; and the fair and equal judgment, which has been passed upon every individual. Every wicked being in earth and hell thinks God to blame; they imagine that he does wrong, in some way or other, either in permitting sin to enter into the world, suffering it to continue in it, or he acts wrong in shewing mercy to some and not to others, in granting gospel light and privileges to some, while others are overwhelmed in the thick glooms of pagan darkness. For these and a thousand other reasons, they dislike God and his government merit and feel him to blame. But in the general judgment it will conspicuously appear to angels and devils, saints and sinners, that he is righteous in all his ways and perfectly just and holy in his being, perfections and government, and in all the administrations of his providence and in all his works. In that day the divine character will be cleared of all the false aspersions cast upon it, and the whole universe of beings will acknowledge, that each one was dealt with and treated in the most fair,

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equal, candid and righteous manner. Therefore this judgment is stiled, "The day of the revelation of the righteous judgment of God." Every one will, have an open and public trial, before all his conduct and works will-be laid to the rule and the final adjudication will be accordingly. To him that hath done well, his sentence will be eternal life; to him that hath obeyed unrighteousness, his sentence shall be indignation and wrath. The fairness and justice of the judicial proceedings will be unexceptionally evident to every one’s conscience and judgment. So that the mouths of the wicked shall pronounce themselves guilty; and the righteous shall cry, "Holy and true, Lord, art thou when thou judgest."

Also the final detection will be perfectly manifest to each individual. Though God needs no information respecting any one’s real character, yet there must be evidence given to a persons self, and to all others, in order to prove in an explicit manner, his character to be such as it really is. Wherefore working in this public judgment will be produced as the grand proof of any one’s character, whether it be good or bad. And this leads to the second question arising upon this subject, to wit: What is the benefit and advantage of works in this final and solemn judgment? I must take it for granted, that we all understand what is meant by the term works. They are the productions, fruits and manifestations of the heart... They are every thing. by which the heart is made known. God sees the heart intuitively without works, but this is not the case with either angels, devils or men. None can immediately behold the heart of another. Man. cannot discern the heart of man, nor angel, of angel. This intuition is the prerogative of God, and is perhaps one of his incommunicable attributes. Wherefore to know the heart, the real character must be known and this is

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only discoverable by works. Man will be distinguished from man, and angel from angel, only by these means.

First, the real state of men will be tried by their works, whether it be a state of sin or holiness.---Then

Secondly, their works will be proper manifestations of the progress they have made in their states.

First, works in the final judgement will be exhibited as the sole evidence to prove what state a person is in, whether it be that of the righteous or the wicked. As the righteous will be judged first, so their good works will be produced in testimony of the sincerity of their love, faith, repentance, striving against sin, and godly living. Then will the sentence of the judge be, "Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world; for I was a hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in, naked, and ye cloathed me. I wa sick, and ye visited me, I was in prison, and ye came unto me." On either hand the evil works of the wicked will be exhibited as the undeniable proof of the badness of their hearts and state. Those will prove them workers of iniquity, impenitent, unbelieving, disobedient to the gospel, and transgressors to the light of nature. And their sentence will be, " Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was a hungered, and you gave me no meat, I was thirsty, and ye gave me no drink, I was a stranger, and ye took me not in, I was naked, and ye cloathed me not, I was in prison, and ye visited me not." Thus all will be judged according to their works, and by the characters of all whether good or bad be manifested.

Secondly, another use and design of works in the last judgement

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is, they will to prove the advancements which persons have made in their general states. As some are vastly more wicked than others, so some are more righteous and holy than others. Some have great and distinguished talents, enjoyed higher degrees of light and knowledge, and more eminent advantages, and by their waste and misimprovement and abuse thereof, have exceedingly exaggerated their sins, and therefore will be adjudged to a greater degree of suffering.---Hence this public judgement will be more tolerable to some than others. "The servant knew his master's will and did it not shall be beaten with many stripes." So likewise it will be with the righteous; some have pre-eminently suffered for religion, and made abundantly greater advances in virtue, piety, and holiness than others, these will be promoted to superior degrees of happiness in glory. Therefore we read, that in the heavenly kingdom are many mansions, that the twelve apostles shall sit on twelve thrones and to be exalted on Christ's right hand, and on his left, shall be given unto them for whom it is prepared of the Father. Now all these things will be determined in the exact proportions of men's works. Thus we see the grand design of the general judgement, the purpose and use of works in that day, and all these things illustrate the doctrine in our text, that everyone will be judged by his works.

This subject will be closed with a few reflections.

First, we are here taught the great importance and absolute necessity of good works. This is an essential article of the gospel, and must be preached by all the ministers of the truth. Our Lord says, "Let your light shine before men, that others beholding your good works may glorify your Father which is in heaven." And St. Paul enjoins, "Walk worthy of the Lord, being fruitful in every good work." This he gives in charge to Titus, " That they who have believed in

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God, might be careful to maintain good works, for these things are good and profitable unto men. Every good tree will bring forth good fruits." And where there are not good fruits, or good works, it is an infallible evidence that the tree is not good. And thus it will appear in the future judgment when every one will be tried, acquitted, or condemned, according to his works.

Secondly, we learn there will be different degrees of punishment in hell. And no doubt, of all the miserable there, gospel despising sinners will receive the fullest measure of torment. Christ declares, it will be more tolerable for Tyre and Sidon than for Chorazin and Bethsaida, and that it will be more tolerable for the land of Sodom than for the city of Capernaum. Wherefore let sinners under the light of the gospel particularly consider; that above all others while you continue impenitent, you arc treasuring up for yourselves wrath against the day of wrath, and the revelation of the righteous judgment of God. O that you would speedily awake from your fatal security and attend to the things of your peace.

"Awake, O sleeper, arise, call upon thy God, if so be he may have mercy upon you, that you perish not."

Thirdly, we are here taught that there will be different degrees or measures of happiness among the blessed. " They that are wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever. As there is one glory of the sun, another glory of the moon, another glory of the stars, so also is the resurrection of the dead." Numerous passages of scripture teach us that there will be different degrees of glory among the happy according to their various capacities. As one star differs from another star in glory, so also will it be with the blessed.

Lastly, let this doctrine be improved by all who are christians,

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to move them with an holy ambition to aspire after the highest degrees of this glory; and the way to obtain this honor is to be rich in good works, and to be exercising the highest degrees of love, faith, humility, and every grace.

Let us all be exhorted to bear upon our minds continually, that there is a judgment to come. Let us remember that the judge is at the door, that the Lord Jesus will come quickly, and that he will render to every one as his works shall be. Let us not be found in the state, ways, or practices, of which we shall then be ashamed.