SERM. XIX: truth because it condemns ourselves or our fellow men? Is it uncharitable to think and fpeak according to the truth, and to cenfure thofe who are cenfured by the God of truth? True charity, or love, "rejoiceth not in iniquity, but rejoiceth in the truth." If the fubject we have been confidering has been justly reprefented, and the truth established by undeniable evidence; then this inference that has now been made follows with the greatest certainty, and must be admitted, however many are cenfured and condemned by it, and be they who they may.

It is to be carefully obferved, that the inference is, "Whofoever in their hearts, and in the exercise of what they call piety, oppofe this doctrine of God's foreordaining whatsoever comes to pafs, have no real real religion." Perfons may, through the prejudices of education, or fome other way, be led to misunderstand this doctrine, and have very wrong conceptions of it, and imbibe prejudices against it, in their fpeculations; and yet the exercife of their hearts be in fome measure agreeable to it, in the practice of real piety. Their piety may not prevent or remove all their wrong and mistaken fpeculations and conceptions on this point. But if their hearts oppose this truth, which is the foundation of all true piety, their hearts are not right with God, but they must be enemies to him, and in the gall of bitternefs, and bonds of iniquity, whatever fpecious pretences, they may make of love to God, and of devotion.

On the other hand, perfons may be right in their fpeculations on this point, and be fully convinced of the truth of this doctrine, yea, be very zealous in arguing for it, and vindicating it against oppofers; and yet never heartily fubmit to it, but really oppose it in their hearts, and be wholly ftrangers to every exercise of true piety.

On the whole, he who cordially fubmits to this doctrine, and has exercifes of heart anfwerable to it, is a pious man, and fears before God, whatever his fpeculations may be. And he whofe heart opposes this doctrine, in the whole tenor of his exercifes, is a ftranger to

true

true piety, though he may be orthordox in his fpeculative opinion. It is defirable, however, that every man's judgment and fpeculations fhould be according to the truth and it cannot be easily accounted for that a person whofe heart is truly pious and benevolent fhould continue to difbelieve and reject this doctrine, when under all proper and desirable advantages to get light and inftruction, to have all his falfe conceptions of it removed, to know what it is, what is, and what is not, implied in it, and to learn the foundation and reafon of it, and how exprefsly and abundantly, and in a variety of ways, it is taught and inculcated in the holy fcriptures.

And if a perfon under all thefe advantages and inAructions perfeveres in renouncing and oppofing this doctrine, as very difagreeable, and overthrowing all religion, with an obftinacy and zeal which appear to proceed from the difpofition and feelings of the heart, we have reason to fear, yea, to determine, that the heart is not right with God, and that fuch oppofition flows: from this root of bitterness.

That the unrenewed, felfifh, impenitent man fhoulddiflike and oppose this doctrine, can be easily accounted for. For it appears from what has been faid; on this, fubject, that it must be, of all things moft difagreeable to him, and that to which one of fuch a disposition and character can never fubmit. But that he who is born of God, and has a humble, benevolent heart, and loves, and fears God, and delights in the Bible, meditating therein day and night, is pleased to have God exalted, as a glorious, omnipotent, unchangeable, infinitely wife and good fovereign of the univerfe, and to have proud: man humbled and abased before him; that fuch an onefhould not believe that God has foreordained whatsoever comes to pass, but oppose and be displeased with such a, doctrine, is quite unaccountable.

II. This fubject teaches us the reafon and importance; of making the glory of God our fupreme end in all we

do.

1. Becaufe

I.

Because this is the higheft, beft and most important end that can be propofed and pursued, and therefore most agreeable to wisdom and benevolence.

2.

Because God himself makes this his end in all his works. This is afferted in the truth which is eftablifhed in the foregoing difcourfe, viz. That God hath, for his own glory, foreordained whatsoever comes to pafs; and it has been shown that this must be the fupreme end of the infinitely wife and benevolent Being, in all he does, and that this is neceffarily included in the affertion in our text, "That whatfocver God doth, it fhall be forever." It is certainly reasonable that we fhould purfue the fame end that God does in his works, and herein imitate him, as his children. If it be wife and benevolent in God to lay a plan and purfue it to glorify himself, to make the brighteft difplay of his own perfections, wisdom and benevolence will lead us to do allfor the fame end.

3. Because the glory of God, the greatest manifeftation and difplay of the divine character and perfections, includes the greatest poffible good of the created univerfe; for in producing and effecting this, the omnipotence, infinite wisdom and goodness of God are acted out and manifested to the greateft advantage, to be seen by creatures. The glory of God, and the greatest happiness of the creation, therefore, cannot be feparated, as two diftinct and different ends, fince the one neceffarily implies and involves the other. The higheft happiness of a creature confifts in the knowledge andenjoyment of God, in beholding, loving and glorifying him; and therefore the more his perfections are manifefted to the creation, the more happy will creatures be; and the greater the happiness and glory of the creation is, the more is God glorified, the greater is the display of his power, wifdom and goodness. Does it not hence follow, that the glory of God implies all poffible good, and therefore is to be fought as the fupreme end? How reasonable and important then is it that we fhould with zeal and fervour of mind conftantly aim at this end, in obedience

obedience to the apoftolic injunction, "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God!"

4. Because he who makes the glory of God his fupreme end, and confequently feeks the greateft good and happiness of the creation, in the kingdom of God, is neceffarily happy himself. His benevolence, by which he makes this grand object his fupreme end, and places his happiness in the glory of God, and the greatest general good, will neceffarily render him happy, in feeing this end completely accomplished, as it will be to the utmost of his wishes, and far beyond his prefent conceptions. He muft neceffarily fhare in all this good, when it takes place; because, by the fuppofition, this is his chofen good. And while he feeks this as the grand object of his defire and happiness, and is at the fame time affured that it fhall be accomplished, he has a great degree of enjoyment. He in a measure enjoys the good he feeks, in the affured profpect that it will take place. Thus univerfal, difinterefted benevolence, which feeks the glory of God, and the general good, is the only affection which can intereft us in that good which will take place to the highest degree, and give us our full fhare in it: whereas the contrary affection, felf love neceffarily excludes from all true happiness, because the selfish perfon places not his happinefs in the glory of God, and the public good, the happiness and glory of his kingdom; but in his own exaltation and private, perfonal good. He is, of course, an enemy to the only true good and happiness, and so far as that takes place he is neceffarily excluded and unhappy.

He therefore who, in this fenfe, denies himself, gives up all that feparate, perfonal, private intereft which felf love feeks, and, in this fenfe, lofes his own life, fhall find or fave his life; that is, fhall be truly and eternally happy, in the exercise of difinterefted affection to God and the members of his kingdom, which neceffarily puts him in poffeffion of the public good and happiness, and gives him his fhare in this focial felicity, as one of the mem

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bers of the fociety. But he who faves his life, that is, who, having no public, difinterefted affection, feeks him. felf only, and is purfuing and feeking to fave to himself a feparate, private intereft, for the fake of which he is ready to facrifice and oppose the glory of God, and the general good-be fhall lofe his life; that is, fhall lofe or mifs of all happiness, and muft neceffarily be miferable.

Thus we fee in what refpects, and for what reafons, it is our indifpenfable duty, and of the highest importance to us, to make the glory of God our fupreme end in all we do; and, by what has been obferved, we may learn what is implied in this. It is to fet this above every thing elfe; to aim at and pursue nothing but this, and what is implied in it; to fubordinate every thing with which we are concerned to the glory of God; to give up and devote ourselves, with all we have and are, to anfwer this end, without making any referve, freely renouncing all fuppofable or poffible intereft or good, for ourselves or others, which is inconfiftent with the glory of God, or which will not conduce to it and promote it.

III. They who defire to know their own character, and the nature of their religious exercises, whether they bear the ftamp of true piety, may examine and try them. felves by what has been exhibited on this fubject: whether the God which is revealed in the Bible, unchangeable in his being, perfections, defigns, decrees and works, is the chofen and delightful object of their religious affections; of their love, fear, hope and truft; of their gratitude and joy of their adoration and praise, to whom they make confeffion, and pray with perfeverance and pleasure; and whether they are confcious that a God, who has not foreordained whatsoever comes to pass, could not be the object of these their pious affections.

As to those who diflike and oppofe this doctrine, and fay, they cannot love and worship fuch a God; and yet think themselves truly pious, and in the way to heaven, and that they are ferving and honouring God in their

oppofition