F ence to make them act, in every instance of their conduct, just as he pleases. He bends all the moral, as well as all the natural world to his own views; and makes all his creatures, as well as all his works, answer the ends for which they were created. Hence this will forever remain a just definition of his Providence; "His most holy, wise, and powerful preserving and governing all his creatures, and all their actions." INFERENCE 11.-If sinners are able to act freely, while they are acted upon by the Deity; then they have no manner of excuse, for neglecting to obey any of his commands. They all acknowledge, that they have no excuse, for neglecting to obey any divine command, which they are able to obey; and that they should be able to obey all the divine commands, were it not for their dependence upon divine influence, in all their moral exercises: so that finally all their excuses centre and terminate in their absolute dependence upon God. If, therefore, this shelter fails them, all their excuses vanish, and every divine command lies upon them in its full force and obligation. But we have shown, that their dependence affords them no protection, because it is not the ground of their inability. They can act as freely, as if they were not dependent; and they are as able to obey the divine commands, as if they could act of themselves. They can love God, repent of sin, believe in Christ, and perform every religious duty, as well as they can think, or speak, or walk. They have no cloak for the least sin, whether internal or external. And if they are ever brought under conviction by the divine Spirit, their excuses will all forsake them, and their consciences will condemn them for impenitence, unbelief, and hardness of heart, as much as for any other sins, in the course of their lives. Their mouths will be stopped, and they will stand speechless 1 their inability is a crime, and not a calam will feel, that they have been free and volu their disobedience, and therefore deserve G and curse, both in this life and in that v come. Such are the views and feelings, wh must have sooner or later, if they ever embra pel and secure the salvation of their souls. therefore, immediately give up all their excu cannot stand before the bar of God, nor e the bar of their own enlightened conscie them no longer cast the blame of their sins but take it to themselves, and repent in dust God now commandeth all men every where and except they do repent, they must unavo eternally perish. INFERENCE 12. If God works in sain will and to do in all their gracious exercises; ought to be clothed with humility, and walk fore him. "Who hath made them to differ? have they that they have not received?" A ture exercises are under the divine influenc which they can do nothing. Let them a knowledge God in all their ways, that he n their paths. Let them watch and pray wit ing, and work out their own salvation with trembling. Renouncing all self-dependenc membering Noah, Lot, David, Peter, and th let them trust in God alone, who is able to from falling, and to present them faultless presence of his glory with exceeding joy. SERMON ΧΙ. LOVE THE ESSENCE OF OBEDIENCE. ROMANS xiii, 10. IT appears from the words to which this passage refers, that the Apostle is here speaking, not of the ceremonial law, which ceased at the death of Christ; but of the moral law, which still remains in its full force and obligation. This law, which is founded in the nature of things, and which is level to every capacity, has been very generally misunderstood and perverted. The Scribes and Pharisees, and even Paul himself before his conversion, totally misapprehended its proper meaning. Nor is it much better understood now, than formerly. This, however, is very easy to be accounted for. Those, who are unwilling to do their duty, are always unwilling to become acquainted with it. An undutiful child is disposed to misunderstand his father's commands; an unfaithful servant is apt to mistake his master's orders; a rebellious subject is prone to misconstrue the laws of the state; and the same spirit of disobedience inclines all classes of sinners to misunderstand the first and fundamental rule of duty. But a clear knowledge of the nature and extent of the law of love seems to be very necessary, in order to understand the doctrines and duties of the gospel, and to reconcile them with each other. It is a matter of real importance, therefore, to set the declar. ation in the text in a clear and consistent light. And in order to this, it is proposed, I. To describe the nature of love in general. II. To describe the nature of true love in particular. And, III. To show, that true love is the fulfilling of the law. I. The nature of love in general is to be described. If we turn our attention inwardly and examine the operations of our own minds, we shall be convinced, that love is something very different from either perception, reason, or conscience. These are natural faculties, which do their office independently of the will. It depends upon our perception, not upon our will, whether an object shall appear either black or white. It depends upon our reason, not upon our will, whether a proposition shall appear either true or false. It depends upon our conscience, not upon our will, whether an action shall appear either good or evil. But it depends entirely upon our choice, whether we shall love either a white or a black object, either a true or false proposition, either a good or an evil action. Hence we intuitively know, that love is a free, voluntary affection, which is entirely distinct from every natural faculty of the mind. It is neither a power nor principle of action, but rather an act or exercise itself. And in this respect, it totally differs from every bodily and mental taste; in which we are altogether passive. We cannot help tasting the sweetness of honey, nor relishing the beauties of nature and of art. But we are under no natural necessity of loving a beautiful flower, nor an amiable character. It is, therefore, the voice of universal experience, that love is a free, voluntary exercise, which essentially differs from any natural power, principle, taste, or sensation of the human mind. Freedom and activity are essential to love in general, The next thing is, II. To describe the nature of true love in particular. Since we are free and voluntary in loving, there is a just ground of distinction between true love and false. And agreeably to this distinction, God requires one kind of love, and forbids another. He requires us to love himself supremely, but forbids us so to love ourselves, or any other created object. These two kinds of love are essentially different. The one is true love, and the other false; the one is pure benevolence, and the other is real selfishness; the one is the fulfilling, and the other the transgression, of the law. It ap pears, therefore, to be necessary to point out the pe culiar properties of true love, by which it is distinguished from false. 1. True love is universal, extending to being in general, or to God and all his creatures. "The righteous man regardeth the life of his beast." The primary object of true benevolence is being simply considered, or a mere capacity of enjoying happiness and suffering pain. It necessarily embraces God, and all sensitive natures. Though the man of true benevolence takes a peculiar complacency in God and in all other benevo lent beings; yet he wishes well to creatures, that have no benevolence, and even to such as are incapable of all moral exercises. It is, therefore, the nature of true benevolence to run parallel with universal being, whether uncreated or created; whether rational or irrational; whether holy or unholy. And in this respect, it essentially differs from that selfish and false affection, which centres in one individual, and terminates in personal happiness. 2. True love is impartial. It regards every proper object of benevolence according to its apparent worth and importance in the scale of being. It regards God according to his greatness and goodness, and of course |