You will perceive that my present object is to discuss the doctrine of REPROBATION. The following is the order in which I shall present the subject:

8th. That the doctrine of reprobation is just.

1st. What is the doctrine of reprobation.

2. They are not reprobated because the glory of God or the interest of the universe require their damnation, if they will repent. Some have represented the reprobation and damnation of a part of mankind, as indispensable to the glory of God and the good of the universe. They have supposed that God's whole moral character could in no other way be displayed. They suppose that sin was the necessary means of the greatest good, and that God decreed the sins, the reprobacy, and damnation of the finally impenitent as the only means of developing before the universe the whole circle of divine attributes, and producing upon the whole the greatest amount of good. That consequently, he really prefers the existence of sin to it's non-existence, rebellion to obedience, the damnation of a part of mankind, to the salvation of the whole. Now I look upon this to be a dangerous error, to be highly dishonorable to God, injurious to his government, and in a high degree calculated to stir up rebellion against his throne. I do not suppose that sin is the necessary means of the greatest good, and I look upon punishment as rendered necessary only because moral agents have not been, and will not be, obedient without witnessing execution of law. If all the subjects of God's government had continued obedient, a practical illustration of Divine justice had been uncalled for. If without the infliction of the penalty, all God's subjects had continued to obey, it would not have been to the glory of God, but to the infinite dishonor of God, to have sent any one to hell. Such strong measures as the execution of the infinite penalty of God's law, so far from being called for in the abstract, and essential to his glory, are only warrantable and appear glorious in him, when all milder means fail to procure and perpetuate obedience. I would ask, what is the particular use in developing the attribute of justice, but to procure respect for God's authority, and thus secure obedience? But if men were obedient without this practical illustration or exhibition of justice, certainly punishment would be uncalled for.

1st. As it respects God, from eternity. But as it respects men they are reprobated when they become refuse and good for nothing. As God knew from eternity how every event would be; how every sinner in the universe would behave himself--as this was always present to his mind as much as it ever will be--his decision upon it all, must have been from eternity just what it always will be. So far as the making up of his own mind is concerned, he needs only to have all the evidence in the case, and this he has always had, as much as he ever will have. If, at the day of judgment, he will see cause to reprobate them, and send them to hell, he has always seen this cause, and always been of one mind upon this subject. But so far as the reprobates themselves are concerned, they become reprobates when they pertinaciously, and finally refuse to accept eternal life on the terms of the Gospel. The doctrine of reprobation is just like the doctrine of election, in this respect, as existing in the mind of God; like all other purposes of the Divine mind, it is eternal. He has no new thoughts, nor new knowledge, nor purposes, nor designs. But as it respects us, reprobation is just like election, conditional, a contingency. It is just so on every other subject; man's life and death are all fixed, and his days are numbered. God has set the bounds of his habitation that he cannot pass, and all the circumstances of his life and death are settled; yet, who does not know that the time of every man's death, so far as he himself is concerned, is a matter of entire contingency; that his days may be lengthened or shortened by his own conduct; that years, and scores of years, may be added to, or subtracted from his life, through the instrumentality of his own agency. The fact of its being settled in the mind of God does not alter the contingency with regard to us. It is to us just as much a matter of contingency as if neither God nor any being in the universe had any fore-knowledge of the event. So in regard to our salvation or damnation; although God is perfectly acquainted with what the result will be, still the event is to us, just as contingent and just as much suspended upon our own voluntary agency, as if God knew nothing about it. The event alone develops to us what was before a certainty in the mind of God.

VI. I am to show that men are not lost because they are reprobated. That is, their reprobation is not the reason why they are lost. God does not condemn them because they are reprobated, but because they are wicked. It is their own act that leads him to send them to hell, and not his act in reprobating them. He reprobates and punishes them for their sins, because that, in spite of all he could wisely do to reclaim them, they would remain in their sins. He always foresaw how wicked they would be, and always designed to treat them accordingly.

VIII. Reprobation is just.

Is it not just in God to let men have their own choice, especially when the highest possible motives are held out to them as inducements to choose eternal life? What! is it not just to reprobate men when they obstinately refuse salvation? When every thing has been done that is consistent with infinite wisdom and benevolence to save them? Shall not men be willing to be either saved or lost? What shall God do with you? You are unwilling to be saved; why then should you object to being damned. If reprobation under these circumstances is not just, I challenge you, sinner, to tell what is just.

IX. Reprobation is impartial.

It has always been found convenient, by the opposers of election and reprobation, to represent them as partial. If by partial be meant that some are elected and not others, that some are reprobated and not others; in other words, that a part of mankind only are elected or reprobated; I have no objections to the term. But if by partial we are to understand any undue favor towards one, or want of favor to the other; if by partiality be meant that God reprobated some rather than others, on account of any prejudice, or improper bias against them, or on account of any particular dislike which he felt towards them more than towards the elect; if this be what is meant by a partial reprobation, I utterly deny it, and maintain that reprobation is entirely impartial. That it is an impartial act that takes into view all the circumstances of the case, and acts for the general good without any undue bias in favor or against any one. I have already endeavored to show the reasons for reprobating sinners relate entirely to their own wickedness, and the public interest; the public interest requiring their reprobation and damnation, because they refuse to obey God.

X. Reprobation is benevolent.

XI. Reprobation is the best thing that can be done for the universe, all things considered.

Since the penalty of the law, although infinite, under the wisest possible administration of moral government, could not secure universal obedience; and since multitudes of sinners will not be reclaimed and saved by the Gospel, one of three things must be done: either moral government must be given up, or the wicked must be annihilated, or they must be reprobated and sent to hell. Now, that moral government should be given up, will not be pretended; annihilation would not be just, inasmuch as it would not be visiting sin with what it justly deserves. Now, as sinners really deserve eternal death, and as their punishment may be of real value to the universe, in creating a respect for the authority of God, and thus strengthening his government, it is plain that their reprobation and damnation is for the general good, and making the best use of the wicked that can be made.

It may be difficult for us to ascertain with certainty in this world, who are reprobates; but there are so many marks of reprobation given in the Bible, that by a sober and judicious investigation, we may form a pretty correct opinion whether we or those around us are reprobates or not.

1st. One evidence of reprobation, is a long course of prosperity in sin. The psalmist lays it down as such in the 93d Psalm:--"When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever." God often gives the wicked their portion in this world, and lets them prosper and wax fat like a stalled ox, and then brings them forth to the slaughter. "The wicked are reserved unto the day of wrath." Where, therefore, you see an individual for a long time prospering in his sins, there is fearful reason to fear that man is a reprobate.

2d. Habitual neglect of the means of grace is a mark of reprobation. If men are to be saved at all, it is through the sanctification of the Spirit, and belief of the truth; and it will probably be found to be true, that not one in ten thousand is saved of those who habitually absent themselves from places where God presents his claims. Sometimes, I know, a tract, or the conversation or prayer of some friend, may awaken an individual and lead him to the house of God; but, as a general fact, if a man stays away from the means of grace, and neglects his Bible, it is a fearful sign of reprobacy, and that he will die in his sins. He is voluntary in it, and he does not neglect the means of grace because he is reprobated, but was reprobated because God foresaw that he would take this course. Suppose a pestilence were prevailing, that was certain to prove fatal in every instance where the appropriate remedy was not applied. Now, if you wish to know whose days were numbered and finished, and who among the sick were certain to die with the disease, if you found any among them neglecting and despising the only appropriate remedy, you would know that they are the persons.

6th. Absence of chastisements is a sign of reprobation. God says in the epistle to the Hebrews, "My son, despise not thou the chastening of the Lord, nor faint when thou are rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."

7th. When men are chastened, and not reformed by it, it is a mark of reprobation. A poet has said, "When pain cannot bless, heaven quits us in despair." God says of such, "Why should ye be stricken any more, ye will revolt more and more." When your afflictions are unsanctified, when you harden yourselves under his stripes, why should he not leave you to fill up the measure of your iniquity.

8th. Embracing damnable heresies is another mark of reprobation.

Probably there are individuals here, to whom I have been preaching, that have not been in the least benefited by any thing I have said, or could say. You have set yourselves to oppose God, and have taken such an attitude, that truth never reaches you to do you good. Now, sinner, if you do this, and go home in this state of mind, tonight you will have additional evidence that God has given you up, and that you are a reprobate. Now, will you go away in your sins, under these circumstances? Don't talk of the doctrine of election or reprobation as being in your way. No man is ever reprobated for any other reason than that he is an obstinate sinner.

     What has the common sense of mankind decided on this point? Look at the common sense of mankind in regard to what is called patriotism. No man was ever regarded as a true patriot, in fighting for his country, if his object was to subserve his own interest. Suppose it should appear that his object in fighting was to get himself crowned king; would anybody give him credit for patriotism? No. All men agree that it is patriotism when a man is disinterested, like Washington; and fights for his country, for his country's sake. The common sense of mankind has written reprobation on that spirit that seeks its own things, and prefers its own interest, to the greater interests of others. It is evident that all men so regard it. Otherwise, how is it that every one is anxious to appear disinterested?

Nor does it require or permit us to lend money to speculators, or for speculating purposes, or in any way to encourage selfishness.

(c) But by equal love is meant, I have said, the same love in kind and degree, which it is lawful for us to exercise towards ourselves. It is lawful, nay, it is our duty to exercise a suitable regard to our own happiness. This is benevolence to self, or what is commonly called self-love. The same, both in kind and degree, we are required to exercise to all our fellow men..
 

Now observe that this test must always be applied to the kind of love we exercise to our fellow men, in order to understand its genuineness.--God's love is love to enemies. It was for his enemies that he gave his Son. Our love must be the same in kind--it must extend to enemies, as well as friends. And if it does not, it is partial and selfish.

1. It seems to be a very general opinion among men that love to God and men may be genuine in kind, but deficient in degree; i.e. that we may have some true love to God, that is not supreme love.

Now this cannot be true. For God lays great stress, in his law, upon the degree of love. Besides it is perfectly plain, if it be not supreme in degree that the mind loves something else more, and is consequently in a state of idolatry, instead of having any degree of holy love.

2. It seems to be a very general opinion that there is such a thing as imperfect obedience to God; i.e. as it respects one and the same act.

Obedience may be imperfect in respect to its constancy. An individual may obey at one time, and disobey at another. But I cannot see how an imperfect obedience, relating to one and the same act, can be possible. Imperfect OBEDIENCE! What can be meant by this but disobedient OBEDIENCE! a sinful HOLINESS!

5. Another difference is, that perfect obedience to human laws, would not necessarily secure one particle of happiness. It would only lessen the amount of misery. As we have just seen, there might be perfect obedience to human laws, and yet supreme selfishness exist in every mind. So that perfect obedience, to the wisest and best of human enactments, may consist with a vast amount of individual and public misery.

But, on the other hand, perfect and universal obedience to the law of God, as we have seen, would secure the greatest amount of individual, and public happiness.

1. Because this is the only rule of right. Remember that it is not by human law, but by his own law, that God will judge the world. The question is not, what is fraud, and dishonesty, in the light of human laws; but what is real fraud--what is real injustice? This can only be known, by a reference to the law of God. And every violation of this rule wears upon its front the seal of God's eternal reprobation. It is not enough, in the light of the law of God, that you abstain from trespassing upon your neighbor's possessions. If you do not actually love him, and love him as you do yourself, you as actually invade his rights and deny him that which is his due, as if you should steal his property. He has as absolute a right to your equal love, as he has to any article of property, which he may have in possession. And you have no more right to withhold the one, than to take the other. You are as much bound to consult his interest, in your dealings with him, as your own; and he has as actual a right to expect you to consult his interests, as well as to consult your own, as he has to expect that you will not steal his money. And to omit the former, is as absolute fraud, and injustice, as to do the latter.

Every violation of this law is injustice, fraud, and dishonesty towards God, and toward every individual in the universe. It is setting aside the rights, and authority of God, and trampling upon the rights of our neighbor. And as all mankind are one family, and have one common interest, to defraud one, is to injure the whole.

and then contend that this is in keeping with the law of God, which, on pain of death, requires that every man should love his neighbor as himself! This is certainly, to my mind, one of the most monstrous and ridiculous assertions ever made. It is no wonder that slaveholders are opposed to the discussion of this subject. It cannot bear the light-- it retires from the gaze, and inspection, and reprobation of the law of God, as darkness retires before the light.

Suppose there were a famine in this land, and a multitude of vessels should be freighted with flour, and sail from Europe to supply the starving population. Suppose the owners to instruct their captains to sell it for five dollars per barrel. And now, suppose certain speculators in New York should receive advices of the arrival of the fleet upon our coast--they charter a boat, and go out and purchase all the flour. And when the fleet comes in sight, the docks, and every passage in the city is thronged with starving people, with their bags, and whatever money they can command to supply their starving families. But on the fleet's coming to anchor, they are informed, that the speculator demands seventy-five dollars per barrel for the flour. In this case, no doubt, the public would set the seal of reprobation, on such an outrage. But how does this differ, in principle, from that which is becoming so common, even among professed Christians, to secure as far as possible, and so as by all means to control the market, the bread stuffs, and to a great extent, the other provisions, throughout the length and breadth of the land, and then enrich themselves, by selling them at their own prices? Is this loving their neighbor, or is it supreme and horrible selfishness?

12. Speaking evil of your brethren or of any human being, or even of the devil himself, grieves the Holy Spirit. By evil speaking I do not mean speaking the truth when manifestly called to speak it. But speaking falsehood is always evil speaking, or telling truth in regard to the faults of others, when uncalled for, is also evil speaking. God is love. He exercises infinite benevolence toward all his creatures whether holy or unholy. He is infinitely far from consenting to injustice in any case. And he is infinitely opposed to all injurious treatment of his friends or his foes. He would as fully resent, as sternly rebuke, and as promptly punish injustice done to the devil as to any soul on earth or in heaven. He will not, cannot, connive nor consent to any abusive treatment of the vilest sinners in the universe. You, therefore, as greatly grieve him, when you trifle with the name, the reputation, or the feelings of the wickedest sinner on earth or even the devil in hell, as if you were guilty of the same conduct toward any of his friends. He is infinitely unlike sinful man in this respect. Wicked men will connive at the abuse of their enemies, and even secretly acquiesce in it. But it is infinitely otherwise with God. There is a great and universal mistake upon this subject. There are few if any who do not consider it wicked to speak evil of a brother. But how many there are who throw up the rein when speaking of others than their brethren, and are guilty of absolute railing at and shocking abuse of the enemies of God; and perhaps also of the professed friends of God. Now let me ask, what are your habits in this respect? Woman, when you have company, do you sit down and serve up a dish of slander? Do you dissect and mangle the character of your neighbor? Man, are you a railer? Have you forgotten that God has said, "Speak evil of no man,"--"be no brawler, but be gentle showing all meekness unto all men"? Ah, but perhaps you are speaking of a political opponent, or of a competitor in business, or some opponent of religious views and practices. You think him very wicked--an enemy of God, of truth, and righteousness, and perhaps think yourself "doing God service" in giving him over to all the curses of reprobation. Now stop! O stop! Pause as upon the brink of eternity! What are you saying? Of whom are you speaking? Of a man "made in the image of God." Suppose he is as bad or even immeasurably worse than you think he is; can the Holy Spirit be otherwise than grieved to hear such language as this? Remember that there is a sense in which all mankind are the children of God. Suppose they do sin and rebel; will this afford an apology think you, in his view, for your abuse of them? I tell you nay. Infinitely far from it! And every time you do it, you grieve and provoke the Holy Spirit. And it is wonderful, that he does not turn away his face from you forever.

Nor does it require or permit us to lend money to speculators, or for speculating purposes, or in any way to encourage selfishness.

(c) But by equal love is meant, as I have said, the same love in kind and degree, which it is lawful for us to exercise towards ourselves. It is lawful, nay, it is our duty to exercise a suitable regard to our own happiness. This is benevolence to self, or what is commonly called self-love. The same, both in kind and degree, we are required to exercise to all our fellow men.
 

2. Entire Sanctification implies, entire conformity of heart and life to all the known will of God however it may be made known-- to both physical and moral law so far as they are known.

3. It consists in devoting the whole being to this end, for the same reasons for which God devotes Himself to the promotion of this end. Suppose you employ a servant who labors only for his wages, and feels no interest in the end which you are aiming to promote. He takes no interest in your business, for its own sake--has no disinterested desire to promote the end at which you aim; but simply labors for his wages. He begins as late in the morning, rests as long at noon, labors as sparingly, and breaks off as early at night as will possibly do, without being curtailed in his wages. Now you rightly say this man is serving himself and not you. He is a mere eye-servant. He is entirely selfish, and has an entirely different end in view, from what you have. And now suppose the end you have in view is not selfish, is not your own aggrandizement, the promotion of your own interests of happiness, but the promotion of the general good--would you not blame such a servant for not taking an interest in the end itself? Would you not regard his selfishness with abhorrence? Would you not regard him as engaged in self-service, and as deserving the severest reprobation? Suppose a king to be entirely disinterested, and engaging all his attributes, and all his wealth, and all his time, in the disinterested promotion of the public interests--suppose him to say to his subjects, "Here, lay hold and help me to forward this great work, and as your individual interests are parts of the public interest, I will see that you have your reward. But the thing I require of you is, that you take an interest in the end for its own sake. If you do not take an interest in the end for its own sake, your labor will all be selfishness and slavery. If you do not love the work on its own account, it will of course make you miserable. It will hang heavily on your hands, and you will long for the going down of the sun. But let your heart be deeply imbued with the spirit of doing good; let this be the grand object of your life--love it for its own sake, and your labor will be to you a continual feast." Now suppose that the subjects should take hold of the work as mere mercenaries, caring for nothing but their wages, taking no interest in the public happiness and well-being; but simply serving for reward. This would be a selfish, eye-service, and not heart-service. This would be serving self, and not the king.

Now the true service of God consists, not only in devoting the whole being to the promotion of the same end, but also with the same motives, or for the same reasons; that is, from supreme benevolence, or an absorbing disposition to do good for its own sake, and because it is good.

4. It consists in doing all this with the same feelings with which God engages in this work. If the heart is fully devoted to this work--if the whole being is given up to it, as God's being is given up to it--and if this is done for the same reasons, and from disinterested love to the work itself, the feelings with which we engage in it will naturally and necessarily be the same in kind as those in which God engages in it . The feelings with which we engage in it and pursue it, must depend upon our motives for engaging in it. If our motives are the same with God's, our feelings will be the same in kind with his.

1. This kind of service in sinners, implies a radical change of heart, from selfishness to disinterested benevolence. Here let me be understood. By disinterested benevolence I do not mean, that the mind feels no interest in it; but I mean the direct opposite of this--that the mind does take the deepest, nay, a supreme interest, in promoting the good of being, for its own sake and on its own account.

37. A generally seared conscience is a fearful evidence of a state of hopeless reprobation.

4. His honor demands that He should keep the soul when thus committed to Him in well doing. Moral beings, from the very constitution of their natures, regard a breach of sacred confidence, or trust, as a most dishonorable and hateful offense, as deserving the severest reprobation. What an infinite dishonor it would be to God, to suffer a soul to be lost which was committed to Him upon his own conditions for safe keeping.

Another danger of most fearful sort awaits those who abuse this ordinance. It is reprobation. They are in the greatest peril of being given up of God. When the best means which the Lord can use to melt the heart prove unavailing, it only remains to give over the helpless reprobate to his fit doom. If the view of his crucified Lord, dying for his sins fails to move and melt his soul, there is little if any hope of his ever being brought to repentance. In the judgment day we shall find a great many professors at the left hand of the Judge--because of their hypocrisy at the table of their Lord, and of the judicial blindness and hardness of heart thus produced. Hence followed reprobation, and their place on the left hand. They may plead--"We have eaten and drunk in Thy presence and Thou hast taught in our streets;" but He shall say, I know you not whence ye are; depart from Me, all ye workers of iniquity.