THE 
 
 Life and Character 
 
 Of the late reverend 
 
 Mr. JON AT:H AN EDWARDS, 
 
 President of the College at New-Jersey, 
 
 Together with a Number of his 
 
 SERMONS 
 
 O N 
 
 Various important 
 
 SUBJECTS. 
 
 
 ' B O S T O J<! ^ 
 
 jf*rintcd and Sold by S. Kneeland, oppofite to th 
 Probate-Office in Queen-Street. 
 
 M, DCC, LXV. 
 
THE 
 
 LI F E 
 
 O F T H E 
 Late reverend, learned and pious 
 
 Mp. JONATHAN EDWARDS, 
 
 Some Time Mi n i s t e r ot the Gofpel ^xNorthampton^ 
 in New-England, and then Missionary to the 
 I N D I A N s ac StoMridge.^ind after that President 
 of New-Jersey College. 
 
 Who departed this Life at Princeton, March 22. 
 1 758. in the 55th. Year of his Age. 
 
 *< The fweet Remembrance of the Juft 
 " Shall flouriOi when he fteeps in Dud. 
 
 PSAL. 112. 6 
 
 z? o s r o N : 
 
 Printed and Sold by S. K N E E L A N D. oppofite 
 the Probate-Office, in Queen- Street. 
 
 M,DCC,LXV. 
 
The P R E F A C K 
 
 PRESIDENT JEO/F^T^DS, in the efleemofall 
 the judicious {who were well acquainted with h'tm^ 
 either perfonally, or by his writings, was one of the 
 
 greaieft bed and mod ufeful of men, that have 
 
 lived in this age. 
 
 He dif cover'* d himfelf to he one of the greateft of di« 
 vines, by his converfati on ypr caching and writings :One 
 of remarkable Jlrength of mind , cleamefs of thought, 
 and depth of penetration, who well under/lood, and 
 was able, above mofi others, to vindicate the great 
 do^rines of chriflianity, 
 
 And m one perhaps has been in our day, more uni- 
 verfally efteemed and acknowledged to be a bright 
 chriflian, an eminently good man. His love to God 
 and man ; his zeal for God and his caufe ; his up> 
 righHiefs, humility ^ felf denial, and weanednefs from, 
 the world ; his ctofe walk with God ; his con/cienti' 
 ous, conflant and univerfal obedience, in all e:xa6i and 
 holy ways of living : In one word, the goodnefs, the 
 holine/s of hs hearty haj been as evideiit andconjpi* 
 cuous, as the uncommon greatnefs and Jlrength of his 
 under (landing. 
 
 And that this ditlinguijhed light ha^ not fh one in 
 vain, there are a cloud of witnejfes, God wh$ gave 
 him his great talents, led him into a way cf improving 
 them, both by preaching and zvriting, which has 
 d^ubttefs proved the means of converting many fr on 
 the error of their ways ; and of greatly promoting the 
 A 2 ir.terejl 
 
The PREFACE. 
 
 inUre/l ofChnfl^s church, both in America and Eu- 
 rope, ^nd there is reafon to hope^ that tho^ he is 
 now dead, he will yet fpeak for a great while yet td 
 come, to the great comfort and advantage of the church 
 of Chrijl ; that his publications w til produce a yet 
 greater harvejl, as an addition to his joy and crown of 
 rejoicing in the day of the Lord, 
 
 But the deftgn of the following memoirs, is not meer^ 
 ly to publijh theje things, and tell the world how emi- 
 nently great, wife, holy and ufeful Prefident Edwards 
 was ; hut rather to inform in what way, and by what 
 means he attained to fuch an uncommon flock of know- 
 ledge and hAinefs ; and how, in the improvement of 
 th^St he did fo much good to mankind ; that others may 
 hereby be direded and excited to go and do likewtfe. 
 
 The reader is therefore not to eape^l a mcer encomium 
 on the dead, but a faithful and plain narration of mat-- 
 ters offacl, together with his own inter nal.exercifes, 
 expre/s^d in his own words ; and is deftred net to look 
 on the foil ozuingcompojur e-fo much an ad of frtendfhlp 
 to the dead, as of kmdnef to the living ; tt being only 
 an attempt to render a life that has been greatly ufe- 
 ful^ yet more Jo. ^nd as this is defigned for the rea- 
 der's goad, he if dejired to remember, that if he gets 
 no benefit hereby ; ts not made wtfer nor better, gains 
 no fhill or dijpofiUon to live an holy and ujeful life, all 
 is in vain as to him, 
 
 IN this world, fo full of darknefs and delufion, it is 
 of great importance that all fl>ould he able to dillnu 
 guiic between true reiiown and that which i^ falfe. 
 In this, perhaps none has taken more pains, , r labour d 
 jure fiiccejsfa'dy, than he whcfe life is fet before the 
 reader. And it is pre fumed that hn. rebgious rejoin- 
 tions, exercifes and conduit here c.xhthitci. zuill jerrc 
 well to exemplify and iliii'lraic all ihcU be has "u-rcte on 
 
The PREFACE. 
 
 ihis/ubje^. Here pure and unde filed religion Jn diflinc- 
 tion from all counterfeits^ appears in life and pradice^ 
 exhibiting apiBurewhich will tend to inftruB'jlrength^ 
 en and comfort all thofe, who in their religious fenti" 
 ments and exercifes, are built on the foundation of the 
 apo files and prophets^ of which Jefus Chrifl is the 
 chief corner ftone ; while their hearts and practice in 
 fome meafure anfwer to it, as in water, face anfwer- 
 eth to face, And here, they who have hitherto un- 
 happily been in darknefs aid delufton, in this infinitely 
 important ajfair^ may have matter of infiru6tion and 
 convifiion. 
 
 This is a point about which, above many other, the 
 proteflant world is in the dark, and needs inflruBion, 
 as Mr, Edwards was more and more convinced, the lon- 
 ger he lived ; and which he was wont frequently to 
 obferve in converfation. If therefore thefe his remains 
 are adapted to anfwer this end, and may be confidered 
 as a word behind all to whom they fhali come, *^ faying, 
 THIS IS THE ff^AT, walk ye in tf\ and fhallm 
 this view, be blejfed to many^ it will be a relief under 
 one ofthegreatefl calamities that attend the chriflian 
 world, and promote that important end, fo worthy the 
 aUntion and purfuit of all -y and in which he from 
 whom this mantle falls, was zealously engaged, and 
 which he furfued to the end of his life. 
 
 In this view efpecially, is the following life offered 
 to the piihhc, with an earnefl defire that every reader 
 may faithfully improve it to this purpofe \ zvhile he 
 candidly overlooks any improprieties and deJeSls which 
 he may obferve to be chargeable on the compiler ; i^jho 
 is he knows ^ in a great degree unequal to what is hers 
 attempted. 
 
 Auguft 20. 1764. 
 

 he CONTENTS- 
 
 PART L 
 
 J ^NTAINING the Hiftory of his Life, frotJi his Birth, 
 V lo his Settlement in the Work of the Miniftry. 
 *js Parentage. ^agc 
 
 —Education. p 
 
 Sriidies Divinity, — takes Licence and preaches 7 
 JSjew-Tork. J P 
 
 i^ chofen Tutor of Yale- College. p. 
 
 Is fettled in the Work of the Miniftry at Nirih- 1 
 cmpton, j P' 
 
 PART II. 
 
 -3- 
 3- 
 
 4- 
 
 5- 
 
 5- 
 
 rontaining Extra ds from his pflvateWritings &c. 
 ^■£CT. \ His Refolutions. D. 6.&c. 
 
 P- 
 bECT. JL £xtra(5is trom his private Diary. p. 
 
 Sect. Hi. A brief Reflexion on the forego- 7 
 in^ Extnt^s. \ P* 
 
 Sf.ct. IV. An Account of his ConverGon, Ex- 1 
 peneuces, and rchgious Exercifct, given by him- > p. 
 feif. J 
 
 PART III. 
 
 10. 
 
 21, 
 
 24. 
 
 C\>nt3in»ng a HiOory of his Life,' from his entering on 
 
 the Work ot the Miniary, to his Death. 
 
 Sect. I. His general Manner of Life. p. 39 — 53. 
 
 Seiii'us and dcvciir. p 
 
 'J impcrancc;jn eating & drinjrtng,& early riung. p 
 His Diverfjons p> 
 
 His Siudioulne.s, and Manner ot purfuing his 
 
 -tKdies. 
 
 
 40. 
 41X 
 40. 
 
 40. 
 
 H.I 
 
The C O N T E N T S. 
 
 His Government of his Tongue. p. 41. 
 
 His Conduit in his Family. p. 42. 
 
 His Treatment of Mrs, Edwards, and Family? . 
 Religion. SP- ^^- 
 
 Government and Inftru6lion of his Children. p. 43. 
 
 Stri(5l Obfervation of the Sabbath. p. 43, 
 
 Inviolable Regard to Truth and Juftice. p. 44. 
 
 His Friends, and his Treatment of them. p. 45, 
 
 His Benevolence and Charity. p. 45, 
 
 HisAccomplifliments&Eminency as aPrcachcr. p. 47,48. 
 
 His Prayers, p. 49. 
 
 Free from worldly Cares. p. 49. 
 
 His Manner of Inftru(5ting hisPeople more pri- I 
 vately. | P* ^o. 
 
 His Prinrciples. p. 52. 
 
 Sect. II. His Difmiffion from Northamptony I - 
 
 with the OccaGon and Circumftances of it. | P' ^^* * 
 
 His unhappy Difficulty with his People. p. 54, 55. 
 
 HisPrincipies that occafioned hisDifmiflion, p. 55,56,57. 
 
 The Uneafinefs and Uproar of his People. p. 57, 
 
 Their Treatment of Mr. Edwards in fome I © £. 
 Inftances. jP- 58-64. 
 
 He preaches on the Subje(f^. 
 
 Difficulty of agreeing on a Council. 
 
 A Council is agreed upon and he is difmifs'd. 
 
 After his Difmiffion they refufe to let him 
 preach occafionally in the Pulpit. 
 
 The Greatnefs of Mr. Edwards's Trial, I 
 and his Steadinefs and Patience under it. | 
 
 The Charity ot his Friends in Scotland, on 
 this Occafion. 
 
 The Friendfhip of fome of his People at 
 NorthamptofjySi 2iCounci\ cali'don theirMotion. 
 
 Major Hawley's Letter relative to his own 
 and the People's Treatment of Mr. Edwards. 
 
 Sect. IlL His Miffion to the Indians at 
 Sttickbridge. 
 
 Sect. IV. His being made Prefident of 7 
 KtW'Jerfey College, his Sicknefs and Death. I 
 
 PART 
 
Tlie CONTENTS. 
 •PART IV. 
 
 Containing an Account of hisManufcripts and the Books 
 publifheci by him. 
 
 i>ECT. I. His Manufcripts. p. 82, &c, 
 
 Sect. II. His Publications. p. 84. 
 
 APPENDIX, No I. 
 
 A brief Account of Mrs. Burr. p, 88. 
 
 APPENDIX, No- II. 
 
 A fliortSketch otMrs EowARDs'sLife iiChsra&tr, p. 92. 
 
 •^•ji"$'-$"^'$"$"$"$-$"<^4"$"^'$"$'4"^'^'$"^'4>"<S>"<9^'$"$' 
 ERRATA. 
 
 pAge 6. line 3 from the bottom, for my, read any, p. 14* 
 •• ]. 33. f. their, r. thu. p. 17. 1. 4. f. /, r. To. p. 18. 
 1. 17. t. 7hutjclay^ r. Tuejday. p. 22. I. 22. f. teach^ x.feed, 
 p. 24. J. 28. f. things^ r. thoughts, p. 25. 1. ii. f. o«. r. r<7. 
 p. 27. 1. 20. f. 0^ r. 0/. p. 33. J. 27, 28. r. /^w^ fpecial 
 hajons. p. 40. I. 3. r. indication p. 46 1. 15. after gave^ 
 r. a conlidcrable fum : which ought not to have been put 
 in ihe marg;n. p. 52. 1. 24. r. Brainerci. p. 57. 1. 31. 
 after them, add would, p 61. I. 22. after churches, add 
 that. p. 63. I. 23. X. jmn. p. 65. 1. if. f. ihai^x. their. 
 J. 26, r. a great. I. 33. r. eclefiallical council, p. 71. !• 
 25. blot 01.1 /i5. p. 76. 1. 5. r, peculiarly. 1. 6. r. flaccid. 
 p. 77. 1. II. r. dicrci', p. ho. 1. 32. X. Jianch. p. 83 ). 
 5. r. penning, p. 864 in the margin, f. 46. r, 52. p. 88. 
 1. 3. r. £///vr. p 94. 1. 33 r. fix. 
 
 •^* Many kr<N miftalcqs snd innccurav ies, winch don't af- 
 fect the fcnie, vvill need the candor of the Itauied leader. 
 

 THE 
 
 L I F E 
 
 Of the Reverend 
 
 Mr. Jonathan Edwards. 
 
 Part I. 
 
 Containing the Hiftory of I is Life, from his 
 
 Birth, to his Settlement in the Work 
 
 of the Ministry. 
 
 ..Jonathan Edwards was born0^i?^^r 5. 1703. 
 at Windfor^ aTown in ConmSikut, His Father was 
 the Rev. Mr. Timothy Edwards, IVIinilUrof 
 the Gofpel on the eaft S\dto( Conne<^icut River ia 
 ^indfor. He began to refide and preach at Windfor 
 in 'November 1694. but was not ordained tiii7^''^» 1^9' He 
 died Jan. 27. 1758. in the 89th Year of his Age, not two 
 Months before this his Son. He v. as in the Work of the 
 Miniftry above 59Years : And rrom his tirft beginning to 
 refide and preach there, to his Death, are above 63 Years ^ 
 and was able to attend on the Work of the Miniftry and 
 preach conftantly till within a few Years before his Death. 
 He was very univerfaliy eftecmed & beloved as an upright, 
 pious,exemplary Man,and faithiul Minifter of the Gofpel ; 
 and was greatly ufeful. He was born at Hartford in Con- 
 neSiicut^ May 14. 1669, received the Honours of the Col- 
 lege at Cambridge in New-England^ by having ihe Degrees 
 of Batchelor and Mader of Arts given him the fame Day, 
 July 4. 1694, one in the Forenoon, and the oiher in the 
 Afternoon. 
 
 B On 
 
c 7'he IjITZ of the Reverend 
 
 On the 6th Day of November 1(^94, he was married to 
 Mrs. Esther Stoddard, in the 23ci Year of her Age, the 
 Dauglitcr of the late famous Mr. Solomon Stoddard 
 ot Ncrthampton j whofe great Parts and Zeal tor experi- 
 mental Religion are well known in all the Churches in 
 Jmnica -y and will probably be tranfmitied to Pofterity yet 
 unborn, by his valuable Writings. They lived together 
 in the married State above 63Years. Mrs. Edwards was 
 born June 2. 1672, and is now living in her 89th Year, 
 remarkable for the little decay ot -her mental Powers at 
 fo great an Age. 
 
 They had eleven Children : All which lived to adult 
 Years, viz ten Daughters, feven of whom are now living, 
 and this iheir only Son and fifth Child.* 
 
 Mr. 
 
 • As the following more largo and particular Account, of Mr. 
 Edwards's Arceftors may gratify fome Readers, *iis infertcd 
 here in the Margin. 
 
 IVlr. Edwards's Grandfather was Mr. Richard Edwards. 
 His firlt Wife was Mrs. Elisabeth Tuttle, Daughter, 
 of Mr. William Tuttle of S'eiv Ha'ven in Conne^icut, and 
 Mrs. Elis. Tuttle his Wife, who c^me out of Northam- 
 tonfhire in England. His fecond U'ifc was Mrs. Talcot, 
 Siller to Governor Talcot : By his firft Wife he had feven 
 Children, the oldeft of whi^h was the Rev. Mr. Timothy 
 Edwards of VVirJfor, his Father, before mentioned. ^^ his 
 
 • fecond Wife Mrs. Talcot^ he had fix Children 
 
 The Father of Mr. Richard Edwards was Mr. William 
 Edwards, who came from England young and unmarritd. 
 His Wife, Mrs. Agnes Edwards, who alfo came out of 
 England, had two Brothers in England, one of them Mayor 
 ot Exeft-r, and the other of Barf:/ia^le. Mr.^^M Edward.s's 
 E^ather was the Rev. Mr. Rici:. Edwards. Minilicr of the 
 Gofpel in London. He lived in (^een Ei.isabei h's Day, 
 and hi-: Wife Mrs Anne F!dwards alfillcd in making a RufF 
 for tie Q^ieen. After the Death of Mr EnwARD.-i Ihe mar- 
 ried to one Mr.JAMi3 Cole. She with her fecond Hu/h^ind, 
 and her Son V»M. Edwards came into Jrmricti, ar.d all died 
 
 at Hiir(fo»-d in ConrfSiicut. 
 y\t. EDWARDs'r. Gr3' dtathtr, ( Mr. Solomon STODP^RD, and 
 his Predcccfi-)r at Nurtbrimfto'-] manied Mrs. M.m hfr, the 
 Rc!i(f> of the Rev Mr. Mather his Prcdeceflbr, and the 
 firft Min-der a: Xjriham^tcn H«r rpnir^on Name was 
 
 ESTBIR 
 
Mr, Jonathan Edwards. 3 
 
 Mr. Edwards entered Tale Cillege in the Year 1716, 
 and received the Degree oF Batclielor of Arts in September 
 1720, a little before he was 17 Years old. He had the 
 Characfter of a fober Youth, and a good Scholar while he 
 was a Member of the College. In his fecond Year 3t. 
 College, and thirteenth of his Age, he read Locke on the 
 human Underftanding, with great delight and proti'. His 
 B,2 ^ uncommon 
 
 Esther Warham, Daughter and youngeft Child of the 
 Rev. Mr. John VV arham. Mi.'iifler at H'indjor in ConneSIicut, 
 who came out of England, before which he was Mtnil^er ia 
 Exeter in England : He had four Children, all Daughters ; 
 and Mrs. Warham furvivej him, and had two Daughters 
 by Mr. Newbury, her fecond Hufband, 
 
 Mrs. Esther Warham had ».hree. Children by Mr Mather, 
 viz. Eunice^ Warham and Eliakim. And ftie had twelve Chjl- 
 dren by Mr. Stoddard, iix Sons and fix Daughters : Three 
 of the Sons died in Infancy. The three that liv'd to adult 
 Years were Anthony, John and Ifrari. Ifrael died in ^^rifon 
 in France. Anthony >»a3 the Rev. Mr. Anthony Stoddard, 
 late Minifter of the Gofpel at Woodbury in ConneSIicut, who 
 lived to a great Age, and was in the Work of the Miniftry 
 60 Years : He died Sept. 6. 1760, in ihe 82d Year of 
 his Age. John vjzs the honourable John Stoddard, Efq; 
 yNhoXwtA z': North amp to >i, and who often, efpecially in his 
 -younger Years, ferved the Town as their ReprcfentatJve at 
 the Great and General Court \n Bojion -, and was long 
 Head of the County of Hampshire as their chief Colonel, 
 and chief Judge of the Court of Common Pleas : Ard he 
 long ferved His Majefty, ard the Province of the Mafja- 
 cbufettsBay, zs ovic o{ his Majefty's Couficil. .He was re- 
 markable as a Politician, and for his Spirit of Government; 
 a wife Counfellor, an upright and fli'lful Judge, a Heady and ' 
 great Friend to tie Intereft of Religion. He was a great 
 Friend and Admirer of Mr Edwards, and greatly Ihengthen'd 
 his Hands in the Work of the Minithy while he livtd. 
 A more particular Account of the Life and Charadler of this 
 truly great Man may be feen in the Sermon which Mr Ed- 
 ivards preach'd and publifhed on the Occaiion oi his Death. 
 
 Mr Stoddard's Father was Anthony Stoddard, Efq; of 
 Bojlon^ a zealous congregational Man He had five Wives, 
 the firrtof which, Mr. Stoddard's Mother.was Mrs Mary 
 Downing, Sifter to Sir George Downing, whofe other 
 Sifter married Governor Bradstreet, Mr. Solomox 
 Stoddard was their oldeft Child. 
 
4 T^he Life of the Reverend 
 
 uncommon Genius, by vihicb he was, as it were by Na- 
 ture, form'd lor clofcnefs of Thoucht and deep Penetra- 
 tion, now began to exerrife and difcover it filf. Taking 
 that I3ook into 'his Hand, upon feme Occafion, not Jong 
 before his Death, he faid to fome of his feIe6V PViends, 
 who were then with him. That he v.'as bevond Exprcffion 
 exteriain'd and pleas'd with it, when lie read it in his 
 Youth at College ; that he was as much engaged, and 
 had more Satisfa6\ion and Pleafure in ftudying it, than the 
 moft greedy Mifer in gathering up handfuls of Silver and 
 Gold trom fome new difcovi-red Treafyre. 
 
 Tho' he made good Profjciencv in all the Arts and 
 Sciences, and had an uncommon Tafie for natural Philo- 
 sophy, which he cultivated to the end of his Life, with 
 that juflnefs and accuracy of Tliought whicli was almoft 
 peculiar to him ; yet moral Philofophy or Divinity was 
 his favourite Study. In this he early made great Progrefs. 
 
 'He lived at College near two Years after he took his firft 
 Degree, defigning and preparing for the Work of the Mini- 
 flry. After which, having; pafTcd the pre-requiriteTrials,he 
 V'as licenced to preach the Cjofpel as a Candidate. And 
 being pitched upon, and applied to by a Number of Mini- 
 fiers in New England,yj\\o were intruded to adl in Behalf of 
 the Englifh Prcfbyterians at NewTorkj as a fit Pcrfon to 
 be fent to them, he complied with their Requell,and went 
 to Neiv York the beginning of Jugu/}^ '722; and preach'd 
 there to very good Acceptance about eight Months But 
 by Reafon of i-he Smallncfs of that Society, and fome fpe- 
 cial l^ifEculties that attended it, he did not think they 
 -were in a Capacity to kitle a Minider, with a rational 
 }Vofpecft of anfucring the good Ends propofed. He 
 therefore left them, the next Spring:, and retired to his 
 Father's Houle ; where he fperit the Summer in clofe Study. 
 )^e was indeed earneMly folicjted by the People he had 
 been among at New Tcrk to return to them again ; but 
 for the Reafon juli m.entioned, he could not think himfclf 
 jri the w^y or his Duty to gratify them. 
 
 In Sfpifmher^ 1 7?^- I'C received his Degree of Maftcr 
 c^ Arts ; about whiai time he had Invitations from fcveral 
 ^'ongrrgaticns to conjc among them in order to his Set- 
 
 tlemcnt 
 
Mr, Jonathan Edwards. ^ 
 
 tlement in the Work of the Minfiftry ; but being chofea 
 Tutor oi Tale- Coliggg the next Spring in the Year 1724., 
 being in the twenty firft Year of his A?e, he retired to the 
 College, and attended the Bufinefs of Tutor there above 
 two Years. 
 
 While he was in this Place, he was applied to by the! 
 .People ai Northampton, with an Invitation to come and 
 fettle in the Work ot the Miniftry there, with his Grand- 
 father Stoddard, who by Reafon of his great Age, ftood 
 in need ot" Afliftance. He therefore refigned his Turor- 
 (hip, in September, 1726, and accepted of their Invitation j 
 and was ordained in the Work of the Miniftry at Northam" 
 ton. Colleague with his Grand-father Stoddard, February 
 15. 1727, in the twenty fourtii Year of his Age, where 
 he continued in the Work of the Miniftry till June 22. 
 1750, twenty three Years and four Months. 
 
 Between the Time of hi$ going to New-York and his 
 Settlement at Northampton, he formed a Number of Refo- 
 lutions, and committed them to Writing : the particular 
 Time, and fpecial Occafion of his m-aking many of them, 
 he has noted in his Diary v^hich he th-en kept ; as well 
 as many other Obfervations and Rules, which related to 
 his own Exercifes and Conduct. And as thefe Refolu- 
 tions, together with the Things noted in his Diary, may 
 juftly be confidered, as the Foundation and Plan of his 
 whole Life, it may be proper here to give the Reader a 
 Tafte and Idea of them : which will therefore be done/ 
 in the following Extracts. / 
 
 B 3 PART 
 
^ The LifE of the Rrjerend 
 
 Part II. 
 
 Containing EXTRACTS iVom his Private 
 Writings &c. 
 
 Section 1. 
 His RESOLUTIONS. 
 
 ''TOEING fenf.b'e thit I am unable (o do anything 
 I J wiiliout God's Ht!p, J do humbly nitreat him by 
 his Grace to enab e me to keep thefe Refolutions, 
 fa far as they aje agreable to his Will, tor Chriii's Sake. 
 
 Remember to read over ihcCeRc/olutions once aWcek. 
 
 1. Refolved, That I will do whatfoever 1 think to be 
 moft to God's Glory, anil mv own Good, Profit and 
 Plcafure, in the whole of my Duration, without any Con- 
 fideration of the Time, wliciher now, or never fo many 
 Myriads of Ages hence. Rtlolved to do whatever 1 think 
 to be my Duty, and moft for the Good and Advantage of 
 Mankind in general. Refolved to do this, whatever Diffi- 
 culties I meet with, how many and how great focver. 
 
 2. Refolved, to be contii\ually endeavouring to find 
 out fome tiew Jnvention and Contrivance to promote the 
 (ore-menuontd Thini^s. 
 
 <• Refolved, never to do any mam er of Tiling, whe- 
 ther rn Soui or Bocv, Itfs or more, bur what tends to the 
 glory oi- God ; nor be, not fuftcr it, ir I can avoid it. 
 
 5. Refolved, never to loofe <>oe Moment of Time ; but 
 improve it the mod profitable Way I poHlbly can. 
 
 6. Refolved, to live with all mv nijght, while I do live. 
 
 7. Refolved, never to do any Thing, which I Ihould be 
 afraid to do, if it were the lalt Hour ot my Life. 
 
 9. Refolved, to think mucli on all Occafii>os of my 
 own dying, and of the common Circumfianccs whicti at- 
 tend Dea»h. 
 
 If. Relolved, when I think of my Th«orem in Divi- 
 nity to be folved, immcdiniely to do what 1 can towards 
 folving jt, if Circumltances don't hinder, 
 
 13. Refolved 
 
Mr. Jonathan Ed wards. 7 
 
 13. Refolved, to be endeavouring to find outfit Objeds 
 of Charity and Liberality. 
 
 14. Refolved, never to do any Thing out of Revenge. 
 
 15. Refolved, never to fuffer the leaft Motions of An- 
 ger to irrational Beings. 
 
 17. Refolved, thst I will live fo as I fliall wifh I had 
 done when I come to die. 
 
 18. Refolved, to live fo at all Times, as I think is bed 
 in my devout Frames, and when 1 have cleareft Notions 
 of Things of the Gofpej, and another World. 
 
 20. Refolved, to maintain the ftridteft Temperance in 
 eating and drinking. 
 
 21. Refolved, never to do anyThin?, which if I fhould 
 fee in another, I (liould count a juft Occafion to defpife 
 him for, or to think any Way the more meanly of him. 
 
 24. Refolved, whenever I do any confpicuoufly evil 
 A(5tion, to trace it back, till I come to the original Caufc ; 
 and then both carefully endeavour to do fo no more, and 
 to fight ^nd pray with all my Might againft the Original 
 of it. 
 
 28. Refolved, to ftudy the Scriptures fo fteadily, con* 
 fiantly and frequently, as that I may find, and plainly per- 
 ceive my felf to grow in the Knowledge of the fame. 
 
 30. Refolved, to ftrlve to my utmoft every Week to be 
 brought higher in Religion, and to a higher Exercife of 
 Grace, than I was the Week before. v 
 
 32. Refolved, to be firidly and firmly faithful to my 
 Truft, that that in Prov. xx. 6. A jahhful Man who. can 
 find f may not be partly fulfilled in me. 
 
 33. Refolved, always to do what 1 can towards making, 
 maintaining and ellablifhing Peace, when it can be with- 
 out over-balancing [detriment in other Refpedls. 
 
 34. Refolved, in Narrations never to fpeak any Thing 
 but the pure and fimple Verity. 
 
 36. Refolved, never to fpeak Evil of any, except I have 
 fome particular good Call tor it. 
 
 37. Refolved, to enquire every Night, as I am going to 
 ^^^y wherein I have been negligent, what Sin 1 have 
 committed, anH wherein I have denied my {di\ Alfo ac 
 the end of every Week, Month and Year. 
 
 38. Refolved, never to fpeak any Thing that is Ridicu- 
 lous, or Matter of Laughter on the Lord's Day. 
 
 B 3 39. Rcfol/ed, 
 
§ The Life cf the Reverend 
 
 39. Rcfolved, never to do any T hirig tlut I fo much 
 qiiciiion the Lawfuhiefs oF, as that 1 )niend, :jt the fame 
 1 ime, to confidcr and examine afterwards, wheflicr it be 
 lavviul or no : except 1 as much qucRion the Jawfulnefs of 
 the omifllon. 
 
 41. Relblvcd, to afk my felf at the end of every Day, 
 Wttk, JVlonih and Year, whetein I could pofTibly in any 
 RcfpciV have done better. 
 
 42. Rclblved, tiequenrly to renew the Dedication of my 
 felf to God, wl^ich was made at mv Baptilm ; which I 
 foiemnly renewed, when I was received into the Commu- 
 nion ct the Church ; and which I have lolemnly re-made 
 this twelfth Day of January 1722,3. 
 
 43. Refolvcd, never hence-torward, till I die, to a<5> as 
 if 1 were any vay my own, but entirely and altogether 
 God's, agreable to what is to be tound in Saturday 
 January 12. 
 
 46. Relolved, never to allow the leaft Meafure of any 
 frettmg Uneafir efs at my Father or Mother. Refolvcd to 
 fbffer no Effecfls of it, lo much as in the leaft alteration of 
 Speech, or motion of my Eye : And to be efpecially care- 
 ful ot if, with refpev^f to any of our Family. 
 
 47. Refolvcd, to endeavour to my utmoft to deny what- 
 ever is not moft agreeable to a pood, and univerfally fweet 
 and benevolent, quic, peaceable, contented, eafy, com- 
 pafllonatc, generous, humble, meek, modef^, fubmilTive, 
 oblifiing, diligent and induflrious, charitable, even, pitient, 
 nr»odera'e, forgiving, lincere 1 cmper ; and to do at all 
 Tiines what fuch a Temper would lead me to. Examine 
 ftncfly every Week, whether 1 have done fo. 
 
 48. kefolvcd, conftantly, with the utmoO Nicenefs and 
 Dilieence, and the ikidtell Scrutiny, to be looking into 
 the State of my Soul, that 1 may know whether 1 have 
 truly an Intercfi in Chrifl or no ; that when I come to die, 
 J may not have any Negligence refpedting this to repent 
 of. 
 
 50 Refolved, I will a<^ fo as I think I (hall judge would 
 have been bcft, and mof\ prudent, when 1 come into tlic 
 future VVbrld. 
 
 52. 1 frequently hear Perfons in old Age fay how they 
 would live, if they were to live their Lives over a<iain : 
 Kefolvcd, that 1 wiil live jurt fo as I can think 1 (hall wjfli 
 1 had done, fuppofu g 1 live to old Age. 
 
 54. VV^hcnevcr 
 
Mr, Jonathan Edwards. 9 
 
 54. Whenever 1 hear any thing fpoken in Converfation 
 of any Perfon, if I think it would be praife- worthy in me, 
 Refoived to endeavour to imitate it. 
 
 55. Refoived, to endeavour to my utmoft to ac^la s I 
 can think I (hould do, if I had already fcen the Happinefs 
 of Heaven, and Hell Torments. 
 
 56. Refoived, never to give over, nor in the leaft to 
 flacken my Fight with my Corruptions, however unfuc- 
 cefsful I may be. 
 
 57. Refoived, when I fear Misfortunes and Adverfities, 
 to examine whether I have done myDuty,and refolve to do 
 it i and let it be jufl as Providence orders it, I will as far as 
 I can, be concerned about nothing but my Duty and mySin. 
 
 62. Refoived, never to do any thing but Duty ; and 
 then according to Eph. vi. 6, 7, 8. do^ it willingly and 
 cheerfully as unto the Lord, and not to Man ; knowing 
 that whatever good Thing any Man doth, the fame (hall 
 he receive of the Lord. 
 
 65. Refoived, very much to exercife my felf in this all 
 my Life long, vix. with the greateft opennefs I am capable 
 of, to declare my Ways to God, and lay open my Soul to 
 Him : all my Sins, Temptations, Difficulties, Sorrows, 
 Fears, Hopes, Defires, and every Thing, and every Cir- 
 cumftance j according to Dr. Mantons 27th Sermon on 
 the 1 19 Pfalm. 
 
 67. Refoived, after Afflidlions, to inquire, what I am 
 the better for them, what Good I have got by them, and 
 what I might have got by them. * 
 
 * The Refolutions are feventy in Number. Bat part of them 
 are here tranfcribed, as a Specimen of the whole. The 
 Number here affixed to them, is that by which they are 
 numbered in the original Manufcript; and retained here for 
 the Sake of the References made to fome of them in the 
 Diary, as the Reader will prefently fee. 
 
 Section 
 
19 The Life of the Reverend 
 
 Section II. 
 
 Extra(^s from his Private Diary. 
 
 '^^{Atur^ay, December 22. 1722. This Day revived by 
 1^ Ciod's Spirit. Affedled with the Senfe of the excel-' 
 lency oF Holincfs. Fe!t more exercife of Love to 
 Chrift than uCual. Have alfo felt fenfibl^e Repentance of 
 Sin, becaufe it was comrnitted againft fo merciful and 
 good a God. This Night made the 37th Refolution. 
 
 Sahhath Day- Sights Dec. 23. Made the 38th Refolution. 
 
 A^Iorakj, Dec. 24.. Higher Thoughts than ufual of the 
 Excellency of Jefus Cinirt and his Kingdom. 
 
 IVednefday^ January 2. 1722,3. Dull. I ^n^ by Experi- 
 ence, that let me make Refolutions, and do what I will, 
 with never fo^many Inventions, it is all nothing, and to 
 no Purpofc at all, without the Motions of the Spirit of 
 God : for if the Spirit of God (hould be as much with- 
 drawn from me always, as for the Week part, notwith- 
 ftanding ail I 60^ I (hould not grow ; but lliould lan- 
 guKh, and mil^rably fade away There is no Depen- 
 dence upon my felf. It is to no Purpofe to refolve, ex- 
 cept we ficpcnd on the Grace of God ; for if it were 
 rot for his meer Grace, one -might be a very good Man 
 one Day, a..d a very wicked one the next. 
 
 Siahhath'Day^ Jan. 6. at Night. Much concerned about 
 the improvement of preciousTime. Intend to live in conti- 
 nual Mortihcation, without ceafing,as'long as in thisWorld. 
 
 Tuefiay\ Jan. 8. in the Morning. HigherThoughts than 
 ufual, of the Excellency of Chrift, and felt an unufual Re- 
 pentance of Sin therefrom. 
 
 lyednefday^ Jan. 9. at Night. Decayed. I am fomctimes 
 apt to tliink, I have a great deal more of Holinefs than I 
 have. I find now and then, that abominable Corruption 
 which is 4ire(51Iy contrary to what 1 read of eminent 
 
 Chrillians. How deceitful is n^y Heart ! I take up a 
 
 Urong Refolution, but how foon does it weaken ! 
 
 Thurfday^ Jan. 10. aboutNoon. Reviving. 'Tis a great 
 Diflionour to Chrift, in whom I hope 1 have an IntcreO, 
 to be uncafy at my worldly State and Condition. When 
 J fee the Proipcrity ot others, and that all Things goeafy 
 with ihcm > the World is fmooth to them, and ihcy arc 
 
 happy 
 
Mr, Jonathan Edwards. ii 
 
 happy in manv Rerpe6ts,»and very profperous, of are ad- 
 vanced to much Honour &c. to grudge and envy them, 
 or be the leaft uneafy at it ; to vviih or long for the fanr'^ 
 Profperity, and that \\ would ever be {o with me. Where- 
 fore concluded always to rcjoyce in every one's Profperity, 
 and to exped for my felf no Happinefs of that Nature as 
 long as I live ; but depend upon Afflidions, and betake 
 my fcif entirely to another Happinefs. 
 
 I think I find my felf much more fprightly and healthy, 
 both in Body and Mind, for my Self-denial in eating, 
 drinking, and fleeplng. 
 
 I think it would be advantageous every Morning to 
 confider my Bufmefs and Temptations ; and what Sins I 
 Ihall be expofed to that Day : and to make a Refolution 
 how to improve the Day, and to avoid thofe Sins. And 
 fo at the beginning of every Week, Month and Year. 
 
 I never knew before what was meant by not fetting our 
 Hearts upon thefeThings. 'Tis, not to care about them, 
 to depend upon them, to afRi(5t our felves much with 
 Fears of lofing them, nor pleafe our felves with Expeda- 
 tion of obtainincT them, or hope of the Continuance of 
 them At Night made the 41ft Refolution. 
 
 Saturday^ Jan. 12. in the Morning. I have this Day 
 folemnly renewed my baptifmal Covenant and Self- Dedi- 
 cation, which I renewed when I was received into the 
 Communion of the Church. I have been before God j 
 and have given my felf, all that I am and have to God, 
 fo that- I am not in any Refped my own : I can challenge 
 no Right in my felf, 1 can challenge no Right in this Un- 
 derftanding, this Will, thefe Affeol ions that are in me ; 
 neither have I any right to this Body, or any of its 
 Members : No Right to this Tongue, thefe Hands, 
 nor Feet : no Right .to thefe Senfes, thefe Eyes, 
 thefe Ears, this Smell or Tafte. I have given my felf 
 clear away, and have not retained any Thing as my 
 own. I have been to GOD this Morning, aiid told Him 
 that I gave my felf wholly to him. I have given every 
 Power to him ; fo that for the future I will challenge no 
 Right in my felf, in any Refped. 1 have exprefly promi- 
 fed Him, and do now promife Almighty God, that by 
 his Grace I will not. I have this Moroing told Him, 
 that I did take Him for my whole Portion and Felicity, 
 Jooking on nothing elfe as any Part of my Happinefs, 
 jftor adingasif it were i and his Law for the conftant 
 
 Rule 
 
12 The Life ef the Reverend 
 
 Rule o^ my Obedience : and would fight with all my 
 Might agamrt the World, the Fiefh, and the Devil, to the 
 J^nd of my Lite. And did believe in Jefus Chnft, and re- 
 ceive him as a Prince and a Saviour \ and would adhere 
 to tlie Faiih and Obed ence of the Gofpel, how hazar- 
 dous and difficult foevcr the ProfefTion and Pradice of it 
 may be. T"hat I did receive the blefied Spirit as piy 7 ea- 
 cher, Sandl fit' r and only Comforter ; and cherilh all his 
 Motions to enlighten, purify, confirm, comfort and a(fii\ 
 me. This I have done. And 1 pray God, for the fake 
 of Chrifi, to look upon it as a Self- Dedication \ and to re- 
 ceive me low as entirely his own, and deal wjth me in all 
 Refpedts as fuch ; whether he sfflic^s me or profpers mc, 
 or wiiatever he plcafes to do with me, who am his. Now, 
 henceforth 1 am not to adl in any Rc'fpe6l as my own. — I 
 f}^all ac^ as m) own, if I ever make ule of any of myPowers 
 to any thing that is not to the glory of God, and don't 
 make the glorifying Him my whole and entire Bufinefs ; 
 if 1 murmur in the leaft at Affiidions ; if I grieve at the 
 Profperiiy of others ; if 1 am any way uncharitable ; if I 
 am angry becaufe of Injuries ; if I revenge : If I do any 
 thing, pure'y to pleale my felf, or if I avoid any thing 
 for the fake of my Eafe : If I omit any thing becaufe it 
 is great Se.f denial : if I truft to my felf : If I take any 
 of the Prajfe of any Good that I do, or rather GOD does 
 by me ; or if I am any way proud. 
 
 This Day made the 42d and 43d Refolutions. 
 
 Monday^ Jan. 14 — The Dedication I made of my felf 
 to my God, on Saturday laft, has been exceeding uletul to 
 me. I thought 1 had a more fpiritual infioht into the 
 Scripture, reading the 8th Chapter to the Romans^ than 
 ever in my Lite before. 
 
 Great Infiancts of Mortificatipn arc deepWounds given 
 to the Mody of Sin, hard B ows that make him fiacrgcr and 
 reel : wc thereby get great Ground and footing againft 
 him. While we live without prcat Inf^ances of Morti- 
 fication and Self denial, the old Man keeps whereabouts 
 he-vvas ; for he is fturdy and obftinate, and will not flir 
 for fmall Blows. Alter the greatellMortifications, 1 always 
 find the gi eat ell Comfort. 
 
 Suppofing there was never but one complcat Chrifiian, 
 in all Rcfpcc^s of a light Stamp, hu\ing Chrillianity (hin- 
 ing in its irus Lu(lre/at a lime in the World s Refolvcd 
 
 to 
 
Mr, JonathanEdwards. 13 
 
 to a6t juft as I would do, if I ftrove with all my Might to 
 be that One, that (liould be in my Time. 
 
 Tmfday, Jan, 15. It Teemed Yefterday, the Day before 
 and Saturday, that I (hould always retain the fame Refo- 
 lutions to the fame Height, but alas, how foon do I decay ! 
 O, how weak, how infirm, howunable to do any thing am 
 I ! What a poor, inconfiftent, what a miferable Wretch, 
 without' the afliftance of God's Spirit ! While I Hand, 
 I am ready to think I ftand in my own Strength, and 
 upon my own Legs ; and I am ready to triumph over my 
 Enemies, as if it were I my felf that caufed thsm to flee : 
 when alas I I am but a poor Infant, upheld by JefusChrill ; 
 who holds me up, and gives me Liberty to fmile to fee my 
 Enemies flee, when lie drives them before me \ and fo I 
 Jaugh, as tho' I my felt did it, when it i$ only Jefus 
 Ghrift leads me along, and fights Himfelf againfi my Ene- 
 mies. And now the Lord has a little left me,^nd how weak 
 do I find my felf ! O, let it teach me to depend lefs on 
 my felf, to be more humble, and to give more of the 
 praife of my Abihty to Jeius Chrift. The Heart of Man 
 is deceitful above all Things, and defperately wicked, 
 who can know it ? 
 
 Saturday, Febr. 16 I do certainly know tha| I love Ho- 
 linefs, fuch as the Gofpel requires. 
 
 At Night. I have been negligent for the Month pad 
 in thefe three Things ; I have not been watchful enough 
 over my Appetite in eating and drinking ; in rifmg too late 
 a Mornings ; and in not applying my felf with Applicatioii 
 enough to the Duty of fecret Prayer. 
 
 Sabbath Day, Feb. 17. near Sun-fet. Renewedly pro- 
 mifed, that 1 will accept of God, for my whole Portion ; 
 and that I will be contented, whatever elfe I am denied. 
 I will not murmur, nor be grieved, whatever Profperity, 
 upon any Account, 1 fee others enjoy, and I am denied. 
 
 Saturday^ Adarch 2.— O,how much pleafanter is Humility 
 than Pride ! O, that God would fill me with exceeding 
 great Humility, and that he would evermore keep me troin 
 all Pride I 7 he Pleafures of Humility are really the moft 
 refined, inward and exqiiifue Delights in theWorld. Piow 
 hateful is a proud Man ! How haieful is a Worm that 
 lifts up it felf with Pride ! What a fooliO^, filly, mifera- 
 ble, blind, deceived, poor Worm am I, when Pride 
 v;orks ! 
 
 IFedneJday, 
 
14 The Life of the Reverend 
 
 fVednefday^ March 6. near Sun fet. Felt the Do6lrines 
 of Elcdion, Free Grace, and of our not being able to do 
 any thing without the Grace of God ; and that Holincfs 
 is entirely, througliout, the Work of God's Spirit, with 
 more Pleafurethan before. 
 
 Monday Mornings y^pjtl i. I think it bed not to allow 
 my felf to laugh at the Faults, Follies and Infiriiiities of 
 others. 
 
 tiaturday Night, yfpril 7. This Week I found my felf 
 fo tar gone, that it feem'd to me, that I Ihould never re- 
 cover more. Let God of his Mercy return unto me, and 
 no more leave me thus to fink and decay ! I know, O 
 Lord, tliat without thy Help, I fliall fall innumerable 
 times, notwithftanding all my Refolutions, how often fo 
 ever repeated. 
 
 Saturday Night, Jpril 14. I could pray more heartily 
 this Night, for the Forgivcnefsof my Enemies, than ever 
 before. 
 
 IVedhejday, May i. Forenoon. Lafl Night I came Home, 
 after my melancholy parting from New-York. 
 ■• 1 have always, in every different State of Life, I have 
 hitherto been m, thought the Troubles and Difficulties of 
 that State, to be greater than'thofe of any other, that 1 
 propofed to be in ; and when I have altered with afTurance 
 of mending my felf, I have ftill thought the fame ; yea, 
 that the Difficulties of that State, are greater than thofc 
 of that I left laft. Lord, grant that from" hence I may 
 learn to withdraw n.y Thoughts, AfTedions, Dcfires a; d 
 Expectations, intircly from the World, and may fix them 
 upon the heavenly State ; where there is tulnefs of Joy ; 
 where reipns heavenly, fweet, calm and delightful Love 
 without Alloy ; where there arc continually the deareft 
 Expreffions of their Love : where there is the Enjoyment 
 ot the Perfons loved, without ever parting : where thofc 
 Perfons, who appear fo lovely in this World, will really 
 be incxprcdlbly more lovely, and full of Love to us. How 
 fwecily wjII the mutual Lovers join to^etlier to fing the 
 Praifes of God and the Lamb ! How full will it fill us 
 with Joy to think, this Enjoyment, thcfe fweet Exercifes, 
 will never ceafe or come to an End, but will laf^ to all 
 Eternity. 
 
 Remember, after Journeys, Removes, Ovcrturnings and 
 Alterations in the State of my Life, to rcfled and confider. 
 
 Whether 
 
Mr, Jonathan Edwards. 15* 
 
 Whether therein I have managed the bed Way poffible, 
 refpedting my Soul ? And before fuchAlt^erations, if tore- 
 ittn^ to refolve how to acSt. 
 
 Thurjday^ May 2, — I think it a very good Way to ex- 
 amine Dreams every Morning when 1 awake, what are 
 the Nature, Circumftances, Principles and Ends of my 
 imaginary Adions and Paflions in them, to difcern what 
 arc my chiet Inclinations he. 
 
 Saturday Night, May 4. Although I have in feme Mca- 
 fure fubdued a Difpofition to chide and fret, yet I find a 
 certain Inclination, which is not agreeable to Chriftian 
 fweetnefs of Temper and Converfation : either by too 
 much Dogmaticalnefs, too much of the Egotifm ; a Dif- 
 pofition to be telling of my own Diflike and Scorn ; and 
 freedom from thofe that are innocent, yea commoa 
 Infirmities of Men ; and many other fuch like Things. 
 O that God would help me to difcern all the Flaws and 
 Defeds of my Temper and Converfation, and help me 
 in the difficult Work of amending them : And that he 
 would fill me fo full of Chriftianity, that the Foundation 
 of all thefe difagreeable Irregularities may be deflroyed, 
 and the contrary SweetnefiTes and Beauties m^y of them- 
 felves naturally follow. 
 
 Sabbath- Day^ May 5. in the Morning. This Day made 
 the 4)th Refolution. 
 
 Sabbath-Day, May 12. I think I find in my Heart to be 
 glad from the hopes I have that my Eternity is to befpent 
 in fpiritual and holyjoys, arifing from the manifefiation of 
 God's Love, and the exercife of Holinefs and a burning 
 Love to Him. 
 
 Saturday -Night, May 18. I now plainly perceive what 
 great Obligations 1 am under to love and honour my Pa- 
 rents. I have great Reafon to believe, that their Counfel 
 and Education have been my making ; notwithfianding, 
 in the Time of it, it feemed to do me fo little good. I 
 have good Reafon to hope that their Prayers for me, have 
 been in many Things very powerful and prevalent ; that 
 God has in many Things, taken me under his Care and 
 Guidance, Provifion and Direfdion, in anfwer to their 
 Prayers for me. I was never made fo fenfible of it as 
 now. 
 
 IVedmjday, May 22. in the Morning. Memorandum. To 
 take fpecial Care of thefe following Things j Evil Speak- 
 ing, 
 
i^ 7 he Life of the Reverend 
 
 ing. Fretting, Eating, Drinking: and Sleeping, fpcaking 
 fimple Verity-joining in Prayer, niphtinefs in fccret Prayer, 
 LiAlefnefs and Negligence, and Thoughts that chcrifli 
 Sin. 
 
 Saturday^ May 2c. in the Morning. As I was this 
 Morning reading the lyrh Refolution, it was fuggefied to 
 me, that if 1 was now to die, 1 fhould wifh that I had 
 prayed more that God would make me know my State, 
 whether it be good or bad ; and that 1 had taken more 
 Pains to fee and narrowly fearch into this Matter. VA'hcre- 
 fore, Mem. For the future moft nicely and diligently to 
 look into our oldI3ivines Opinions concerning Converfion. 
 Made the ^%\\\ Refolution. 
 
 Friday., June i. Afternoon. I have abundant Caufe, O 
 my merciful Father, to love thee ardently, and greatly to 
 bJefs and piaife thee, that thou hafi heard me in my ear- 
 nefl Ktqucii, and hall fo anfwered my Prayer for Mercy 
 to keep from decay and finking. O, gracioufly, of thy 
 mcer Goodnefs, ftill continue to pity my Mifery, by reafon 
 of my Smtulnefs O rny dear Redeemer, I commit my 
 felf, together with my Prayer and Thankfgiving into thine 
 Hand. 
 
 Monday, fuly i. Again confirmed by Experience of 
 the happy Kfff cts of ftricfl Temperance, with refpedl both 
 to Body and Mind. Refolved tor the future to obfervc 
 rather more of Meeknefs, Moderation and Temper in 
 Difputes. 
 
 'Thurjdasy July i8. near Sun-fet. Refolved to endea- 
 vour to make fure of that Sign the Apoftle James gives of 
 a perfect Man, Jam. iii. 2. If any Man offend not in If ord.^ 
 the fame is a perfe£l Alan^ and able alfo to bridle the whole 
 Body. 
 
 Monday^ July 22. I fee there is danger of my being 
 drawn into TranrgrefTion by the Power of fuch Tempta- 
 tions as a fear of feemmg uncivil, and of offendmg Friends. 
 Watch againO it. 
 
 Tuefday^ July 23. When I find thofc Groanings which 
 cannot be uttered, the Apof\!e fpeaks of ; and ihofe Soul- 
 breakings, tor the longing it hath, the Pfalmift fpeaks of, 
 FJial. cxix. 20. to humour and promote thein to the ut- 
 nioft of my Power, and be not weary ut carncHly endea- 
 vouring to vent my Dcfiies. 
 
 T(? 
 
Mr, Jonathan Edwards. \y 
 
 To count It all Joy when I have Occafion of great Self- 
 denial, becaufe then 1 have a glorious Opportunity of giving 
 deadly Wounds to the Body of Sin, and greatly confirm- 
 ing and eftablifliing the new Nature : I feek to mortify 
 Sin, and increafe in Holinefs : thefe are the beft Opportu- 
 nities, according to January 14. 
 
 To improve AfBidlions of all Kinds as blefled Oppor- 
 tunities of forcibly bearing on in my Chriftvan Courfe, 
 notwithftanding that which is fo very apt to difcourageme, 
 and to damp the vigour of my Mind, and to make me 
 Jifelefs : Alio a3 Opportunities of trufting and confiding ia 
 God,' and getting a Habit of that, according to the %'jih. 
 Refolution. And as an Opportunity of rending my Heart 
 off from the World, and fetting it upon Heaven alone. 
 To improve them as Opportunities to repent of, and be- 
 wail my Sin, and abhor my felf. And as a bleiTed Op- 
 portunity to exercife Patience ; to truft in God, and divert 
 my Mind from the Afflidion, by fixing mry felf in religi- 
 ous Exercifes. Alfo, let me comfort my felf, that 'tis the 
 very Nature of Affli6Vions to make the Heart better ; and 
 if I am n:i3de better by them, what need I be concerned, 
 however grievous they feem for the prefent f 
 
 Friday Afternoon, July 26. To be particularly careful 
 to keep up inviolable aTruil and Reliance, eafe and entire 
 Reft in God in all Conditions, according to 57ih Refolu- 
 tion ; for this 1 have found to be wonderfully advaniacyc- 
 ous to me, 
 
 Alonday, July 29. When I am concerned how I fhall 
 perform any thing to publick Acceptance,to be very careful 
 that I have it very clear to me, that 1 do what is Duty and 
 Prudence in the Matter. 
 
 Jfednefday^ July 31. — Never in the leaR to feek to hear 
 farcafiicai Relarions of others Faults. Never to give Credit 
 to any thing faid againft others, except there is very plairx 
 Reafon for it ; nor to behave in any Refpecl: the otherwife 
 for it. 
 
 IVednefday^ Augvft 7. To efteem as fome Advantage 
 that the Duties of Religion are difficult, and that many- 
 Difficulties are fome times to begone through intheVVay 
 of Duty. Religion is the fweeter, and what is gained by 
 Labour, is abundantly more jirecipus : as a Woman loves 
 her Child the better for having brought it for-th with Tra- 
 vail. And even to Chritl Jefus himfelf, his mediatorial 
 
 C Glory, 
 
iS The Life of the Reverend 
 
 Glory, his Vi^ory and Triumph, his Kingdom which he 
 hath obtained ; liow much more glorious is it, how much 
 mere excellent and precious, for his having wrought it out 
 by fuch Agonies ! 
 
 Friday^ Auguj} 9. — One Thing that may be a good help 
 towards thinking profitably in Time of Vacation is, when 
 .1 light on a profitable Thought, that I can fix my Mind 
 on, to follow it as far as pofTibly I can to Advantage. 
 
 Sabbath- Day^ after meeting, Augufi 1 1. Refolved always 
 ro do that which 1 (hall wilh I had done, when 1 fee others 
 do it. As for Jnrtance, fometimes I argue with my felf, 
 that fjch an A(£t of good Nature, Kindncfs, Forbearance, 
 or Forgivenefs, &c. is not my Duty, becaufe ir will have 
 fuch and fuch Confequences : yet, when I fee others do it, 
 then it appears amiable to me,and I wifh 1 had done it ; and 
 I fee that none of thofe fear'd Inconveniencies follow. 
 
 Ihurfday^ Augujl 13. I find it would be very much to 
 Advantage, to be thoroughly acquainted with the Scrip- 
 tures. When I am reading do(f>nnal Books or Books of 
 Controverfy, I can proceed with abundantly more Confi- 
 dence ; can fee upon what Footing & Foundation I ftand. 
 
 ThurJ'day^ Aitgu/i 29 — The Obje6>ion my Corruptions 
 make againf\ doing whatever my Hand finds to do with 
 my Might is, that it is a conftant Mortificaiion. Let this 
 Objection by no means ever prevail. 
 
 Ahnday^ September 2. — There is much Folly, when I 
 am quite fure I am in the right, and others are pcfiiive in 
 contradicting me, to enter into a vehement or long Debate 
 upon ir. 
 
 Monday^ September 23. \ obferve that old Men feldom 
 have any Advantage of new Difcoveries ; becaufe they 
 arc bcfide a Way of ihinkincr,they have been fo long ufed to. 
 Kcfolved, if ever I live to Years, that 1 will be impartial 
 to hear the Rcafons of all pretended Difcoveries, and re- 
 ceive them if rational, how long fo ever 1 have been ufed 
 to another Way of thinking. 
 
 Ihurfday, October 18. To follow the Example of Mr. 
 B — who, iho' he meets with great Difficulties, yet under- 
 takes them with a fmiling Countenance, rs tho* he thought 
 them but little ; and fpeaks ot them as if ihey . were very 
 fmall. 
 
 Ihurfday^ Nroember 26. 'Tis a mofl evil and pernicious 
 Practice in Meditations on Afili6\ions, to fit rummaiing- 
 
Jl^r. J o N A T H A N Edwards. i() 
 
 on the Aggravations of the AfflI<5llon, and reckoning uj> 
 the evil, dark Circumftances thereof, and dwelling long on 
 the dark Side ; it doubles and trebles the Afflic5tion. And 
 fo when fpeaking of them to others, to make them as bad 
 as we can, and ufe our Eloquence to fet forth our oVva 
 Troubles, and are all the while making newTrouble, and 
 feeding and pampering the old ; whereas the contrary 
 Pra(5lice would ftarve our AfSidions. If we dwelt on the 
 light Side of Things in our Thoughts, and extenuated 
 them all that poflTibly we could, when fpeaking of them, 
 we fliould think little of them our felves ; and the AfEidi- 
 on would really, in a great Meafurc, vanilh away. 
 
 Thurf day Nighty December 12. If' at any Time I am fore e4 
 to tell others of that wherein I think they are fomething 
 to blame ; for the avoiding the important Evil, that would 
 ptherwife enfuc, not to tell it to them, fo that there (hall 
 be a Probability of their taking it as the efFe(5t of little, 
 fretting, angry Emotions bf Mind, . 
 
 December 31. at Night. Concluded never to fuffer nor 
 exprefs any angry Emotions of Mind more or lefs, except 
 the Honour of God calls for it, in Zeal for him, or to 
 preferve my felf from being trampled on. 
 
 Wednefday^ "January i. 1723,4. 
 "XjOT to fpend too much time in thinking even of 
 -••^ important and jiecefTary worldly Bufinefs. To allovv 
 every Thing it's Proportion of Thought, according to it's 
 Urgency and Importance. 
 
 Fi'tday^ "January lo. [After having wrote confiderable 
 in a (liort Hand, which he ufed when he would have what 
 he wrote efFccJ^ually concealed from every Body but him- 
 felf, he notes the following Words in round Hand] 
 Remember to at^ according to Prov. xii. 23. A prudent 
 Man concealeth Knowledge. 
 
 Monday., Feb. 3. Let every Thing have the Valus nov/, 
 that it will have on a fick Bed : and frequently in my 
 Purfuits of whatever Kind, let this come into my Mind ; 
 •* How much fhall I^ value this on my Death B^d ? 
 
 It'ednefday^ Feb. 5. Have not in Time p^ft in my Pray- 
 ers, enough infided upon the glorifying C^od in the World, 
 and the Advancement of the Kingdom oi Chrift, the 
 Profperity of the Church, and the good of Men. Deter- 
 mined that this ObjecStion is without Weight, rlz. That 
 C 2 'tis 
 
2(1 The Life of the Reverend 
 
 'tis not likely that God will make great Alteritlons in the 
 .v.'holc World, and Overturning* in Kingdoms and Nati- 
 ons, only for the Prayers of one obfcure Perfon, feeing 
 fiich Things ufed to be done in anfvver to the united, ear- 
 ned. Prayers of the whole Church : And if my Prayers 
 lliould have feme Influence, it would be but impercepti- 
 ble and fmall. 
 
 ThurfJay^ Fehr. 6. More convinced ihanev^r of the 
 Ufefuhiefs of a free religious Converfation. 1 find by con- 
 verfing on natural Philofophy, 1 gain Knowledge abun- 
 dance fafter, and fee the Reafons of Things much clearer, 
 than in private Study. Wherefore eacnertly to feek at all 
 times for religious Converfation ; for thofe that 1 can with 
 Profit and Delight and Freedom fo converfe with. 
 
 Sabbath-Day^ Fehr. 23 — If I a(5l according to my Refo- 
 lution, I ihall defire Riches no otherwife than as they are 
 helpful to Religion. But this I determine, as what is 
 really evident from many Parrs of Scripture, that to fallen 
 T'v'lan they have a greater Tendency to hurt Religion. 
 
 Saturday ^ May 23. How it comes about I know not ; 
 but 1 haverema'k'd it hitherto, that at thofe Times when 
 ^ have read the Scripture moff, I have evermore been molt 
 iive'y, and in the hell Frames. 
 
 Saturday- ^ight^ June 6. 'l^his Week has been a re- 
 markable Week with me with Refpec^t to Defpondencies, 
 } ears, Perp'exities, Multitudes of Carps and Dil'ira(5lion of 
 Mind i -being the Week I came hither to Ncw-Haverj^ in 
 Older to entrance upon the Office of Tutor o\ theCollege. 
 I have now abundant Reafon to be convinced of thcTrou- 
 hlefomcnefs and Vexation of the VVorld, and that it n^ver 
 will be another Kind of World. 
 
 Tuejdayy July 7. When 1 am giving the Relation of a 
 Thin;:, to abftain from altering either in the Matter orMan- 
 r.crof fpeaking,fomuch,as that if every one afterward Ihould 
 alter as much, it would at lall: come to be properly falfe. 
 
 Tuffday^ Sept. 3. By a Sparingncfs in Diet, and eating, 
 as much as may be, what is hght and eafy of Digeftion, I 
 Ihall douhilcls be able to think clearer,and ihall gam Time. 
 lO. By lengthtn'ng out my Lilc. 2dly. Ihall need Icfs 
 Time tor Digeliion alter Meals. 3cJ'y. Ihall be able to 
 ftudy .clofer witiioct wrong to mv Ucahli. 4thly. Ihall 
 need icfs Time to Sleep. 5thly. flull feldcmer be Ircu- 
 blcd V \t\\ the Head-ach. 
 
 Sjlint'. 
 
JVfr. Jonathan Edwards. 21 
 
 Sahhath'Day, Movmh. 27, Confidering that By-ftanders 
 aKvays efpy fome Faults which we don't fee our feives, or 
 at leail: are not To fully fenfible of : there are many fecret 
 Workings of Corruption which efcape our Sight, and 
 others only are fenfible of : Refolved therefore, that I will, 
 if 1 can by £ny convenient Means, Jearn what Faults 
 others find in me, or what Things they fee in me, that 
 appear any Way blame-worthy, unlovely or unbecoming. 
 
 Sec t I ON 111. 
 Reflections^ the foregoing Extracts. 
 
 THE foregoing Extradls were wrote by Mr. Edwards 
 in the 20th and 21ft Years of his Age, as appears 
 by the Dates. This being kept in Mind, the judi- 
 cious Reader will make proper Allowance for fome Things, 
 which may appear a little Juvenile, or like a young 
 Chriftian, as to the Matter, or Manner of Kxpreffion ; 
 which would not have been found, had it not have been 
 done in early Life. Which, indeed are no Blemifhes, the 
 whole being taken together : as by this, it appears more 
 natural, and the Strength of his Refolution, and fervor of 
 Mind i and his Skill and Difcerning in divine Things, 
 fo feldom found even in old Age, are the more ftrik>ng. 
 And in this View, we fhall be \td to admire his conlci- 
 entious Stri<5lnefs, his Zeal and Painfulnefs, his Experience 
 andjudgment in true Religion,at fo early anAge. For here 
 are not'only the mod convincing Evidences ot Sincerity and 
 thorough Religion, of his engaging in a Life devoted to 
 GOD in good earneft, fo as to make Religion his only 
 Bufinefs 5 but thro* his great Attention to this Matter, he 
 appears to have ths Judgment and Experience of grey 
 Hc«irs. 
 
 This is theBeginning of aLlfefoeminentlyholy& ufeful 
 as Mr. Edwards's was. He who became one of the great- 
 eft Divines in this Age ; has had theApplaufe and Admira- 
 tion of America^ Britain^ Holland^ U Germany, for his Piety, 
 andgreatJudgment&Skill inDivinity ; and hasbeen honored 
 above moft others in the Chriftian World, in this Ci'entury ; 
 
 C3 
 
2 2 T'be Life df the Reverend 
 
 jn his being made the Inftrument of doing (o much gnod : 
 He began his Life thus : He enterM on a publick Life 
 with luch Views, fuch Exercifes, fuch Refolutions. 
 
 This may ferve as a Direcfiion and Excitement to thofc 
 vho arcYoung, to devote themfelvcs to GOD in goodear- 
 neft, and enter on the Bufinefs of Hricfl and ^horough Re- 
 ligion without delay : efpecially thofe who are looking to- 
 vards the Work or the Miniftry, as they would take the 
 moft dire<5>, the only Way to anfwer thegocd Ends which 
 they profefs to feek. 
 
 It is to be lamented, that there is fo much Reafon to 
 think, there are fo few Inftances of fuch early Piety in our 
 Day. h' the proteftant World abounded with young Per- 
 fons of this Stamo ; with young Men, who were prepar- 
 ing for the W^ork of the Miniftry, with fuch a Temper, 
 fuch Exercifes, and fuch Refolutions, what a delightful 
 Pro fpe(5i would this afford, of the near approach of happier 
 Days, than the Church of GOD has ever yetfeen I What 
 plesfmg Hopes that the great, the merciful Head of the 
 Church, was abou<^ to fend forth Labourers, faithful, fuc- 
 tcfstul Labourers into his Harveft ; and blefs his People 
 vv'ith '*PaOors which (hall leach them with Knowledge and 
 Underflanding !" 
 
 But if our Youth neglecSl all proper Improvement of 
 the Mind ; are (hy of Serioufnefs and ftricl Piety ; choofe 
 to live Strangers to it, and keep at a Dirtance from all 
 Appearance of it ; are wanton, and given to carnal Plea- 
 fures ; what a gloomy Profped does ti»is aflord ! If they 
 v-'lio enter into the Work of the Miniilry ; from a gay, 
 carclefs, and what may juftly be called a vicious Life, be- 
 t'dke themfelvcs to a little fuperftcial lludy of Divinity^ and 
 foon begin to preach ; while all the external Scricufncfs 
 and Zeal they put on, is only from ^oildly Motives ; they 
 hcinti without anyinwaid, experimental Acquaintance with 
 fpiriiual, divine Things, and even fo much as any Tafte 
 for true Divinity ; no wonder if the Churches "fuck dry 
 Brcails'Vi and there are many ignorant Watchmen 
 
 FuT, as the beft Comment on the foregoing Refolutions 
 and Diary -, and that the Reader may have a more parti- 
 cular, fil] an<l inftrutSlive View of Mr. Edwards's En- 
 trance on a religious Life, and Progrefs in it, as confjfling 
 hi ili'j Vicws and Exeicifcs of bis Mind ; a brief Account 
 
 thereof 
 
Mr. Jonathan Edwards. 23 
 
 thereof is here inferted, which was found among his Pa- 
 pers, in his own Hand-writing : and which, it feems, was 
 wrote near twenty Years after, for his own private Advan- 
 
 tae«. 
 
 Section IV. 
 
 An Account of his Conversion, Experiences, 
 a«i Religious Exekcices, given by him/elf. 
 
 I 
 
 Had a variety of Concerns and Exercifes about my 
 Soul from my Childhood ; but had two more remarka- 
 ble Seafons of Awakening, before I met with that 
 Change, by which I was brought to^^thofe new Difpofitions, 
 and that new Senfe of Things, that I have fince had. The 
 firft Time was when I was a Boy, fome Years before I 
 went to College, at a Time of remarkable Awakening in 
 my Father's Congregation. I was then very much affeded 
 for many Months, and concerned about the Things of 
 Religion, and my Soul's Salvation ; and was abundant in 
 Duties. 1 ufed to pray five times a Day in fecret, and to 
 fpend much Time in religious Talk with other Boys ; and 
 ufed to meet with them to pray together. I experienced I 
 know not what Kind of Delight in Religion. My Mind* 
 was much engaged in it, and had much felf-righteous Plea- 
 fure ; and it was my Delight to abound in religious Duties. 
 I, with fome of my School-mates joined together, and built 
 a Booth in a Swamp, in a very fecret and retired Place, for a 
 place of Prayer. And befides, I had particular fecret Pla- 
 ces of my own in the Woods, where 1 uG^d to retire by 
 my felf ; and ufed to be from time to time much affected. 
 My Affedtions feemed to be lively and eafily moved, and I 
 feemed to be in my Element, when engaged in religious 
 Duties. And I am ready to think, many are deceived 
 with fuch Affections, and fuch a kind of Delight, as I then 
 had in Religion, and miftake it for Grace. 
 
 " But in procefs of Time, my Convidtions and Affe(5ti- 
 ons wore off; and I entirely loft all thofe Affections and 
 Delights, and left off fecret Prayer, at leaft as to any con- 
 ftant Performance of it ; and returned like a Dog to his 
 Vomit, and went on in Ways of Sin. 
 
 C 4 *<Indeed 
 
2 4 ^he Life of the Reverend 
 
 •^'Is'deedJ was at fomeTimes very uneary,erpeclally to- 
 "wards the lafter Part of the Time of my bcin<i at College. 
 'Till it pleas'd GOD, in my laftYear at College, at a Time 
 when I was in the midft of many uneafy Thoughts about 
 the State of my Soul, to fcize me with a Pleurify ; ' ih 
 ■which he brought me nigh to the Grave, and (liook me 
 over the Pit of Hell. 
 
 "But yet, it wa<; not long after my Recovery, before I fell 
 again into my old-Ways of Sin. But God would not fuffer 
 me to go on with any Quietnefs ; but I had great and 
 violent invAard Struggles : 'till after many Conflids with 
 wicked Inclination^, and repeatied P.cfolutions, and Bonds 
 that 1 laid my fc^f under by a kind of Vows to God, 1 was 
 brought wholly to break off all former wicked Ways, and 
 all Way^ of known outward Sin ; and to apply my felf to 
 feel: my Salvution. and praf^ife the Diities of Religion : 
 But without that kind of Affedilon and Delight, that 1 had 
 formerly experienced. My Concern now wrought more 
 by inward Struggles and Confli(5ls, and Self-reflections. I 
 made feeking my Salvation the main Bufmefs of my Life. 
 >iut yet it feems to me, I fought after a miferable manner : 
 Which has made me fome times fince to queHion, whether 
 ever it iiTued in that which was faving ; being ready to 
 doL-br, whether fuch miferable feeking was ever fucceeded. 
 iBut yet I wjs brought to feek Salvation, in a manner that 
 1 never was before. 1 felt a Spirit to part with all Things 
 in the World, for an Intereft in Chrift. My Concern con- 
 tinued and prevailed, with many exerclnne; Things and in- 
 ward Struggles ; bit ytt it never fcemed to be proper to 
 express my Concern that I had, by the Name of Tcrrcr, 
 
 " P^ROM my Cl/ildhocd up, my Mind had been wont 
 to be full of Obje<^ions againrt the Doctrine ot GOD*s So- 
 vereignty, in choofmg whom he would to eternal Life, 
 nnd rejeoline whoin he picafcd ; lcavin;> them eternally to 
 )>erilh, and be cvcr'aftingly tormented in Hell. It ufed to 
 appear like a horrible Dodrine to me. liut 1 remember the 
 Time very well, when I fecmcd to be convinced, and fully 
 faiisfied, a^ to this Sovereignty of Goci, and his Juflice in 
 thus cttrnally difpofing of Men, according to his fcvcrcign 
 Pieafur:-. But never could give an Acccount, how, or by 
 what Means, I was tuus convinced ; nor in the Jeaft ima- 
 ^•"nirg, in :hc T..-.;c cf ir^ ncr a long I'i.T.c afrer, that 
 
 there 
 
Mr, JonathanEdwards. 25- 
 
 there was any extraordinary Influence of God's Spirit in it : 
 but only that now 1 faw farther, and my Reafon appre- 
 hended the Juftice and Reafonablenefs of it. However,my 
 Mind rcfted in it j and it put an end to all thofe Cavils and 
 Obje(5lions, that had 'till then abode with me, all the pre- 
 ceeding part of my Life^ And there his been a v/onder- 
 t'ul Alteration in my Mind, with refped to the Do6lrine of 
 God's Sovereignty, from that Day to this ; fo that I fcarce 
 ;ever have found fo much as the rifing of an Objedlion a~ 
 igainft God's Sovereignty, in the moft abfolute Scnfe, in 
 Ihesving Mercy on whom he will fhew Mercy, and har- 
 dening and eternally damning whom he v/ill. God's ab- 
 folute Sovcrei^nty,and Juflice, with refpedl to Salvation and 
 Damnation, is what my Mind feems to refl aflured of, as 
 much as of any Thing that I fee with my Eyes ; at jeaft it 
 is io at Times. But I have often times fmce that firft 
 Convidion, had quite another Kind of Senfe of God's So- 
 vereignty, than I had then. I have often fmce, not only 
 had a Convi6lion, but a delightful Conviction. The Do<fl- 
 line of God's Sovereignty has very often appeared, an ex- 
 ceeding pleafant, bright and fweet Doclrine td me : and 
 abfolute Sovereignty is what 1 love to afcribe to God. Bat 
 my tirft Convi(5tion was not with this. 
 
 " The firft that I remember that ever I found any thing 
 of that Sort of inv.ard, fweet Delight in GOD and di- 
 vine Things, that 1 have lived much in fmce, was 
 on reading thofe Words, i Tim. i. 17. "Now unto the 
 King eternaj, immortal, invifible, the only wife GOD, be 
 Plonor and Glory for ever and ever. Amen.*' As I read 
 the Words, there came into my Soul, and was as it 'were 
 difFufed thro' it, a Senfe of the Glory of the Divine Being ; 
 a new Senfe, quite different from any Thing i ever expe- 
 rienced before. Never any Words of Scripture feemed to 
 me as thefe Words did. 1 thought with my felf, how ex- 
 cellent a Being that was ; and how happy I fnould be, if 
 I might enjoy that GOD, and be wrapt up to GOD in 
 Heaven, and be as it were fwallowed up in Him. I kepc 
 faying, and as it were Tinging over tliefe Words of Scrip- 
 ture to my felf ; and went to Prayer, to pray to GOD that 
 I Hiight enjoy him j and prayed in a manner quite different 
 from v;hai 1 ufed to do ; with a new fort of AffeiSlion. 
 But it never came into my Thougiit, that there was any 
 thing fpiritualj or of a faving Nature in this. 
 
i6 The Life cf the Reverend 
 
 " From about that Time, I began to have a new Kind 
 of Apprehenfions and Ideas of Chrift, and the Work of 
 Redemption^ and th/? glorious Way of Salvation by him. 
 I had an inward, fweet Senfe of thefeThings, that at times 
 came into my Heart ; and my Soul was led away in plca- 
 I'ant Views and Contemplations of them. And my Mind 
 was greatly engaged, to fpend my Time in reading and 
 meditating on Chrift ; and the Bea\ity and Excellency of 
 his Perfon, and the lovely Way of Salvation, by tree Grsce 
 in him. I found no Books fo delightful to me, as thofe 
 that treated of thefe Subjects. Thofe Words Cant. ii. i. 
 ufed to be abundantly with me ; 1 am the Rofe of Sharon^ 
 ihi Lilly cf the FaUdys. The Words feemed to me, fwcetly 
 to reprefenr, the Lovelinefs and Beauty of Jefus Chrift. 
 And the whole Book of Canticles uled to be pleafant to 
 me ; and 1 ufed to be much in reading it, about that time. 
 And found, from l^ime to Time, an inward Sweetnefs,thit 
 ufed, as it were, to carry me away in my Contemplations j 
 in what I know not liow to exprefs other wife, than by a 
 calm, fweet Abftracflion of Soul from all the Concerns o 
 this World ; and a kind of Vifion, or fix'd Ideas and Ima- 
 ginations, of being alone in the Mountains, or fome foli- 
 tary Wildernefs, tar from all Mankind, fweeily converting 
 with ChriP, and wrapt and fwallowed up in GOD. The 
 Senfe I had of divine Things, would often of a fudden as 
 it were, kindle up a fweet burning in my Heart ; an ardor 
 of my Soul, that I know not how to exprefs. 
 
 " Not long after I tirft began to experience thefeThings, 
 I gave an Account to my Father, of feme Things that had 
 pafs'd in my Mind. 1 was pretty much affected by th.e 
 JJifcourfe we had together. And when the Difcourl'e was 
 ended, I walked abroad alone, in a folitary Place in my 
 Father's Pafture, for Contemplation. And as I was walk- 
 ing there, and looked up on the Sky and Clouds ; there 
 came into my Min<l, a fweet Senfe of the glorious Majefty 
 and Grace ot GOO, that I know not how to exprefs. I 
 feemed to fee them bo h in a fweet Conjunv^lion : MajcHy 
 and Mccknefs join'd to^etiier : it v-as a fweet and gentle, 
 and holy Majclty ; sni alfo a majeftick Meeknefs ; an aw- 
 ful Sweetnel's i a high, and great, and holy Gcnilenefs. 
 
 " AFT£lt 
 
Mr. Jonathan Edwards. 27 
 
 *' After this my Senfc of divine Things gradually in- 
 creafed, and became more and more ]ively,and had more of 
 that inward Sweetnefs. TheAppearanceof every thing was 
 altered : there feem'd to be, as it vi^ere, a calm, fwect Caft, 
 or Appearance of divine Glory, in almoft every Thing. 
 God's Excellency, his Wifdom, his Purity and Love, fcem- 
 ed to appear in every Thing j in the ijun. Moon and 
 Stars ; in the Clouds, and blue Sky j in the Grafs, Flowers, 
 Trees ; in theWater,and all Nature ; which ufed greatly to 
 fix my Mind. I often ufed to fit & view the Moon, for a long 
 time ; and fo in theDay-time, fpent much time in viewing 
 the Clouds & Sky, to behold the fweet Glory of GOD in 
 thefeThings : in the mean Time, finging forth with a low 
 Voice,my Contemplations of theCreator ^Redeemer. And 
 fcarce anyThing,among alltheWorksof Nature,was fo fweet 
 to me as Thunder and Lightning. Formerly, nothing had 
 been fo terrible to me. 1 ufed to be a Perfon uncommon- 
 ly terrified with Thunder : and it ufed to ftrike me with 
 Terror,when I faw aThunder-ftorm rifing. But now,on the 
 contrary, it rejoyced me. I felt GOD at the firli Appea- 
 rance of a Thunder-ftorm. And ufed to take the Oppor- 
 tunity at fuchTimes, to fix my felf to view the Clouds, and 
 fee theLightnings play, and hear the majeftick & awful Voice 
 of God's Thunder : which often times was exceeding en- 
 tertainingjleading me to fweet Contemplations of my great 
 and glorious GOD. And while I viewed, ufed to fpend my 
 time, as it always feem*d natural to me, to fingor chant forth 
 my Meditations ; to (jpeak myThoughts in Soliloquies, and 
 fpeak with a finging Voice. 
 
 " I felt then a great Satisfaction as to my good Eftatc. 
 But that did not content me. I had vehement Longings of 
 Soul after God and Christ, and after more Holinefs ; 
 wherewith my Heart feemed to be full, and ready to break : 
 which often brought to my Mind, the Words of the Pfal- 
 mift, Pfal. cxix. 28. My Soul breaketh for the Longing it hath. 
 J often felt a mourning and lamenting in my Heart, that f 
 had not turned to GOD fooner, that I might have had 
 more time to grow in Grace. My Mind was greatly fix'd 
 on divine Things ; I was almoft perpetually in the Con- 
 templation of them. Spent moft of my Time in thinking 
 of divine Things, Year after Year. And ufed to fpend 
 abundance of myTime, in walking alone irr the Woods, and 
 fblitary Places, for Meditation, Soliloquy and Prayer, and 
 
 Coiiverfe 
 
23 The Life of the Reverend 
 
 Converfe with GOD. And it was always my Manner, at 
 luch limes, to fing forth ray Cop.templations. And was 
 a-lmoft conftsntly in ejaculatory Prayer, wherever I was. 
 Prayer feeni'd to be natural to me ; as the Breaihjby which 
 • the inward Burnings of my Heart had vent. 
 
 *' The Delights which I now felt inThings of Religion, 
 v/cre of an exceeding d.fTerent Kind, from thofe foremen- 
 rioned, that 1 had when 1 was a Boy. They were toialJy 
 of another Kind ; and what 1 then had no more Notion or 
 Jdcs of, than one born blind has of pleafant and beautiful 
 Colours. They were of a more inward, pure. Soul-anima- 
 ting and refrefhirg Nature. Thofe former Delights, never 
 reached the Heart ; and did nor arife from any Sight 
 of the divine Excellency of the Things of GOD ; or any 
 ■ Tafte of the Soul-ratisfying,and Life-giving Good, there is 
 in them. 
 
 : ** My fr^nfe of divine Things feem'd gradually to in- 
 creafe,'till I v*'ent to j)reach at Nrju-Tork ; which was about 
 a Year and a half after they begsn. While I was there, 
 I felt them, very fenfibly, in a much higher Degree, than 
 -I had done before. My Longings after COD S Holinefs, 
 were much increafed. Pure and humble, holy and hea- 
 venly ChriOi^nity, appeared exceeding amiable to me. I 
 ^elt in me a burning Defire to be in every Thing a com- 
 p'eat Chriftian ; and conformed to the blefTed Image of 
 Chrift : and that I might live in all Things, accordmg to 
 the pure, fweet and blefi'ed Rules of the Gofpel. I had an 
 eager thirf\mg after Progrefs in ihefe I'hings. My Long- 
 ings alter it, put me upon purfuing and preffing after them. 
 It was my continual Strife Day and Night, and conftant 
 Inquiry, How I fliould be more holy, and live more holily, 
 and more becoming a Child of (joJ, and Difciple of Chrift. 
 I fought an encreafe of Grace and Holinefs, and that I 
 might live an holy Life, with vaftly more Earneftnefs, than 
 ever 1 fought Grace, before I had it. I ufed to be conti- 
 nually examining tny fclf, and ftudylng and contriving tor 
 ]ikely Ways and Means, how I ihould live ho'ily, with far 
 greater diligence and earnelhiefs, than ever i purfued any 
 thing in my Life : But with too great a Dependence on my 
 ovi-n Strength ; which afterwards proved a great Damage 
 to me. xMy Experience: had not then tiu^ht UiC, ss it has 
 
 done 
 
Mr. Jonathan Edwards. 29 
 
 done fince, my extream Feeblenefs and Impotence, every 
 manner of Way ; and the innumerable and bottamlefs 
 Depths of fecret Corcuptibn and Deceit, that there was in 
 my Heart. However, I went on with my eager purRiit 
 after more Holinefs ; and fweet conformity to Chrift. 
 
 *• The Heaven I defired was a Heaven of Holinefs ; to 
 be with GOD, and to fpend my Eternity in divine Love, 
 and holy Communion v/irh Chrift. My Mind was very 
 much taken up with Contemplations onHeavcn,and the En- 
 joyments of thofe there ; and Jiving there in perfetftHolinefs, 
 Humility and Love. And it ufed at that Time to appear 
 a great Part of the Bappinefs of Heaven, that thtjre the 
 Saints could exprefs their Love to Chrift. It appear 'd to 
 me a great Clog and Hindrance and Burdan to me, that 
 what I felt within, 1 could nor exprefs to GOD, and give 
 vent to, as I defired. The inward ardor of my Soul, feem'4 
 to be hindered and pent up^ and could not freely flame cut 
 as it would. 1 ufed often to think, how in Heaven, this 
 fweet Princip'e fhould freely and fully vent and exprefs it 
 felf. Heaven appeared to tne exceeding delightful as a 
 WorJd of Love. It appeared to me, that all Happinets 
 confifted ifn living in pure, humble, heavenly, divme Love. 
 
 *^"I remember the Thoughts I ufed then to have of Ho- 
 linefs; I remember I then faid fometimes to my ie^\^^ I 60 
 certainly know that I love Holinefs, fuch as the Gofp.€l 
 preferibes. It appeared to me, there was nothing in it but 
 what was ravilhingly lovely. It appeared to me, to be the 
 higheft Beauty and Amiablenefs, above all other Beauties : 
 that it was a divine Beauty ; far purer than any thing here 
 upon Earth ; and that every thing elfe, was like Mire, 
 Filth and Defilement, in Cbmparifon of it. 
 
 " Holiness, as I then wrote down fome of my Con- 
 templations on it, appeared to me to be of a fweet, pleafanr, 
 charming, ferene, calm Nature. It fcein'd to me, it brought 
 an inexprefhle Purity, Brightnefs,Peacetwlners & Ravjihment 
 to the Soul : and that it made the Soul like a Ficid or Gardea 
 of GOD, With all manner of pleafant Flowers ; that is all 
 pleafani, (k-lightful & undifturbed ; enjoyinL; a fweet Calm, 
 and the gently vivifying Beams of the Sun. The Soul of a 
 true ChniVian,as I tliefi wrote myMeditations, appeared like 
 fiich a little white Flowcr,as we fee in the Spring of the Year ; 
 
 low 
 
30 57^^ Life of the Reverend' 
 
 low and humble on the Ground, opening it*s Bofom, to re- 
 ceive the pleafant Beams of the Sun's Glory ; rejo)cing as it 
 were, in a calm Rapture ; diffufing around a fweet Fra- 
 grancy ; ftanding peacefully and lovingly, in the midll of 
 other Flowers round about ; all in like Manner opening 
 their Boloms, to drink in the Light of the Sun. 
 
 " There was noPart of Creature- Holinefs, that I then, 
 and at other Times, had To great a Senfe of the Lovehnefs 
 of, as Humility, Brokennefs of Heart and Poverty of Spi- 
 rit : and there was nothing that I had fuch a Spirit to long 
 for. My Heart as it were panted after this, to lie low be- 
 fore GOD, and in the Duft ; that T might be nothing, 
 and that GOD might be all s that I might become ^s a 
 little Child. 
 
 *' While I was there at New-York, I fometlmes was 
 mucli affected with Reflcclions on my part Life, confider- 
 ing how late it was, before 1 began to be truly religious ; 
 and how wickedly I had lived till then : and once fo as la 
 weep abundantly, and for a confiderable time together. 
 
 *' On Jammry 12. 1722,3. I made a folemn Dedication 
 cf my lelt to GOD, and wrote it down ; giving up my 
 felf, and all that 1 had to GOD ; to be for the future in no 
 Refpecf my own ; to act as one that had no right to him- 
 felf, in any Refpe^b. And folemnly vowed to take (lOD 
 for my whole Portion and Feliciiy ; looking on nothing 
 elfe as any Part of my Happinefs, nor acSting as if it were : 
 and his Law for the conftant Rule of my Obedience : en- 
 gaging to fight with all my Might, againfl the World, the 
 Fkfh and the Devil, to the End of my Lite. But liave 
 Reafon to be infinitely humbled, when 1 confidcr, liow 
 much I have faii'd of anfwcring my Obligation. 
 
 ** I had then abundance of fwcet religious Convcrfaflon 
 in the Fainily where I lived, with Mr. John Smithy aid 
 his pious Mother. My Heart was knit in AiTec^ion to 
 tho(e, jn whom were Appearances of true Piety ; and I 
 could bear the Thoughts of no other Companions, but 
 fuch as v.crc holy, and the Dilciples ot the blcfTed Jesus, 
 
 I 
 
jMr, Jonathan Edwards, 3c 
 
 *' I had great Longings for the Advancement of ChriH^s 
 Kingdom in the World. My fecret Prayer ufed to be \r\ 
 great Part taken up in praying for it. If I heard the lead 
 hint of any thing that happened in any Part of the World, 
 that appear'd to me, in fome Refpe»5l or other, to have a 
 favourable Afpe6t on the Intereft of Chrift's Kingdom, my 
 Soul eagerly calch'd at it ; and it would much animate 
 and refreih me. I ufed to be earneft to read publick News- 
 Letters, mainly for that End ; to fee if I could not find 
 fome News favourable to the Intereft of Religion in the 
 World. 
 
 '^ I very frequently ufed to retire into a folitary Place, 
 on the Banks of Hudfon's River, at fome Diftance from 
 the City, for Contemplation on Divine Things, and 
 fecret Converfe with GOD ; and had many fweet Hcurs 
 there. Sometimes Mr. Smith and I walked there together, 
 to converfe of the Things of GOD ; and our Converfa- 
 tion ufed much to turn on the Advancement of Chrift's 
 Kingdom in the World, and the glorious Things that 
 GOD would accomplilh for his Church in the latter Days. 
 
 " I had then, and at other Times, the ^reateft Delight 
 in the holy Scriptures, of any Book whatfoever. Often- 
 times in reading it, every Word feemed to touch myHeart. 
 I felt an Harmony between fomething in rny Heart, 
 and thofe fweet and powerful Words. I feem'd often to 
 fee fo much Li^ht, exhibited by every Sentence, and fuch 
 a refrefliing ravifhing Food communicated, that I could 
 not get along in reading. Ufed often*times to dwell long 
 on one Sentence, to fee theWonders contained in it ; and 
 yet almoft every Sentence feemed to be full of Wonders. 
 
 *' I came away from New-York ir) the Month of Aprils 
 1723, and had a moft bitter parting with Madam Smith 
 and her Son. My Heart feemed to fink within me, at leav- 
 ing the Family and City, where I had enjoyed fo many 
 fweet and pleafant Days, I went from 'Neiu-York to ^ea- 
 thenfield by Water. As I fail'd away, * I kept Sight of the 
 City as long as I could ; and when I was out of Sight of 
 it, it would affe6t me much to look that Way,, with a 
 kind of Melancholly mixed with Sweetnefs. However, 
 that Night after this forrowful parting, I was greatly com- 
 forted in GOD at H'efichejhr^ where we went athore to 
 
 lodje : 
 
32 The Life of the Reverend 
 
 lodge : and had a pleafant Time of it all the Voyage to 
 Saybrock. It was fweet to mt: to tliinlc Oi" meeting dear 
 Chrirtians in Heaven, where we (l^ould never part more. 
 Ai Saybrcok we went afhcre to lodge en Saturday, and there 
 kept Sabhath ; where I had a fweet and refrcfhing "eafcn, 
 ■walking alone in the Fields. 
 
 ** After I came home to lVin>1f:)\ remained much in 
 a like Frame of my Mind, as I had been mat KewYork-y 
 but only feme times felt my Heart ready to finlc, with the 
 Thoughts of my Friends at New-York. And my Refuge 
 and Support was in Contempiaiions on the heavenly State ; 
 as I find in my Diary oi Mny i. 1723. It was my Com- 
 fort to think of that State, where there is fulnefs of Joy ; 
 where reigns heavenly, fweet, calm and delightful Love, 
 without Alloy ; where there aie ccntinija.ly the deareft 
 ExprelFions of tliis Love ; where is the Enjoyment of the 
 -Perfcns loved, without ever parting; where thefe Perfons 
 that appear fo lovely in this World, will really be inex- 
 preifibly more lovely, and full of love to us. And how 
 Iwectly will the mutual Lovers jo'n together to ling the 
 Praifes of GOD and the Lamb ! How full will it fill us 
 with Joy, to think, that this Enjoyment, tliefe fweet Exer- 
 cifes will never ceafe or come to an End j but will laft to all 
 Eternity ! 
 
 ** CcvTiN'UED mucli in the fame Frame in the general, 
 that I had been in at A'VTt-}l?r,^', till I wtnt to Kcw-Haven^ 
 to live there as Turor oi \\\t College ; having one fpecial 
 Seafcn of uncommon Sweernefs : particularly once ^xBoUony 
 \\\ a Journey from Boflcr^ walking out alone in the Fields. 
 Alter i went to Nciv-Haven^ \ lunk in Religion ; my Mind 
 being diverted from my eager and violent Purfuits after 
 Holinefs,hy fomcAfi'airs that greatly perplexed and dlrtra(5l- 
 fd my Mind. 
 
 *' In Sfptc'mlt'ry \']CiSt W3^ tskrn ill 3t New-Hnvs*: ; and 
 endeavouring to go hone tt> ff rK^/'cr. was fo ill at tl:e 
 North VilIaL'e, that I. could go no further : where I lay 
 f'ck ^or about a Quarter of a Year. And in this SickneJs, 
 GOD was pleafcd to vifit mc again with the fweet Influ- 
 ences of his Spirit. My Mind wTjs greatly engaged there 
 rn divine, pleafant CciitcmplaticTis, and Longmgs of Soulf 
 
Mr. JonathanEdwards. 33 
 
 I obferved that thofe who watched with me, would often 
 be lookint^ out for the Morning, and feemed to vvilh for it. 
 Which brought to my Mind thofe Words of the Pfalmift, 
 which my Soul with Sweetnefs made it's own Language. 
 A^y Soul waiteih for the Lord, more than they that watch for the 
 Mornings I fay^ more than they that %urttch for the Alorning, 
 And when the Light of theMorning came,and theBeams of 
 the Sun came in at theWindows, it refrelhed my Soul rrom 
 one Morning to another. It feemed to me to be fome I^ 
 mage of the fweet Light of GOD's Gibry. 
 
 " I remember, about that Time, I ufed greatly to long 
 for the Conveifion of fome that 1 was concerned with, k 
 feem'd to me, 1 couid gladly honor them, and with Delight 
 be a Servant to Lhem, and lie at their Feet,if they were but 
 truly holy. 
 
 But fome Time after thi?, I was again greatly diverted 
 in my Mind, with fome temporal Concerns, that exceed- 
 ingly tooli up my Thoughts, greatly to the wounding of 
 my Soul : and went on through various Exercifcs, that it 
 would be tedious to relate, that gave me much -moreExp3- 
 nence pf my own Heart, than ever 1 had before. 
 
 " Since I came to this Town,* I have often had fvtfeet 
 Complacency inGOO. inViews of his glorious PerfedHons, 
 and the Excellency of Jefus Chrifi. GOD has appeared lo 
 me, a glorious and lovely Being, chiefly on the account cf 
 hisHolinefs. The Holinefs cf GOD has always appeared 
 to me the moft lovely of all his Attributes. The Doctrines 
 of God's abfolute Sovereignty, and free Grace, in (hewing 
 Mercv to whom he would (hev/ Mercy ; and Man's abfo - 
 lute Dependance on the Operations of God's Holy Spirit, 
 have very otten appeared to me as fweet and gloriousDodt^ 
 rincs. Tiiefe Dodrines have been inuch my Delight, 
 GOD*s Sovereignty has ever appeared to me, as great 
 Part of his Glcry. It has often been fwcet to me to go to 
 GOD, and adore Him as a fovereign GOD, and aft: fg« 
 vereign Mercy of Him. 
 
 *' I have loved the Doctrines of the Gofpel : They 
 have been to my Soul like green Paftures. The Gofpel 
 Itias fccm'd to me to be the richcft Treafure ^ the Tresfure 
 
 D that 
 
 * Nortkcmoron. 
 
34 57?^ Life of the Reverend 
 
 that I have mod defred, and longed that it might dv/ell 
 richly in me. The Way of Salvation hy Chrid, h^s ap- 
 peared in a izeneral Way, glorious and excellent, and moft 
 pleafant and beaiuiful. h has often feem'd to me, that it 
 would in a great Meafure fpoil Heaven, to receive it in any 
 other Way. 'I'hat Text has often been affedin^ and de- 
 lightful to me, Ifai. xxxii. 2. J^ Man Jhall he an hiding Place 
 from the Wind^ and a Covert from the Tewpefl ^c, 
 
 *< It has often appear'd fv/eet to me, to be united fo 
 Christ ; to have Him for my Head, and to be a Member 
 of his Body : and alfo to have Christ for my Teacher 
 and Prophet. I very often think with Sweetnefs andLong- 
 ings and Pnntings of Soul, of being a little Child, taking 
 hold of Christ, to be led by Him through the WiJder- 
 nefs of this World. That Text, Alatth. xviii. at the Be- 
 ginning, has often been fweet to mc, Except ye be converted, 
 42nd hcccme as little Children ^c. I love to think of coming 
 to Christ, to receive Salvation of him, poor in Spirit, 
 and quite empty of Self ; humbly exalting Him alone ^ cut 
 entirely cfF from nn own Root, and to grow into, and out of 
 Christ : to have GOD in Christ to be all in all ; and 
 to live byFaith on the Son of GOD, a Life of humble, un- 
 feigned Confidence in Him. That Scripture has often 
 been fweet to me, Pfal. cxv. i. Not unto us, O LORD, not 
 unto us^ hut unto thy Name give Glory, for thy Mercy, and for 
 ihy Truth's fake. And thofe Words of Chrili, Luk x. 2i. 
 ]u that Hour Jcfus rejoyced in Spirit ^ and jaid^ 1 thank thee^ O 
 FntheTs Lord of Heaven and Earth, that thou ha/i hid thefe 
 Things from the wife and prudent, and hajl revealed them unto 
 Babes : Even fo Father, for fo it feemed good in thy Sight. 
 That Sovereignty of GOD that Chrift rejoyced in, feem- 
 ed to me to be worthy to be rejoyced in ; and thit rejoyc- 
 ing of Christ, feemed to me to ihew the txceilency of 
 Chrict, and the Spirit that he was of. 
 
 *' Sometimes only mentioning a fingle Word, caufcs 
 mv Heart to burn within me : or only feeing the Name of 
 Christ, or the Name of fome Attribute of CjOD. And 
 GOD has appeared glorious to me, on account of the 
 Trinity. It has made me have cxaltinir Thoughts of 
 GOD, that lie fubHas in thiee Perlbns ; Father, Soy, 
 and Holy Ghost. 
 
Mr. Jonathan Edwards. jy 
 
 The fweeteft Joys andDelights Iliave experienced, have 
 not been thofe that have arifen from a Hope of my own 
 good Eflate ; but in a dired View of the glorious Things 
 of the Gofpel. When J enjoy this Sweetnefs, it feems to 
 carry me above the Thoughts of my own fafe EHate. Jt 
 'feems at fuch Times a Lofs that I cannot bear, to take off 
 my Eye from the glorious, pleafant Obje^fl: 1 behold with- 
 out me, to turn my Eye in upon my felf, and my own 
 good Eftate. 
 
 «« My Heirt has been much on the Advancement of 
 Chrift's Kingdom in the World. The Hiftories of the 
 part Advancement of Chrift's Kingdom, have been fweet 
 !o me. When I have read Hiftories of pafi Ages, the 
 pleafanteft I'hing in all my reading has been, to read of 
 the Kingdom ofChrift being promoted. And when 1 have 
 expelled m my reading, to come to any fuch thing, I have 
 Jotted upon it all the Way as I read. And my Mind has 
 been mu'ch entertained a<ld delighted, with the Scripture 
 Promifes and Prophecies, of the future glorious Advance- 
 ment of Chrift's Kingdom on Earth. 
 
 *' I have fometimes had a Senfe of the excellent Fulnef$ 
 of Chrift, and his Meetnefs and Suitablenefs as a Saviour; 
 whereby he has appeared to me, tar above all, the chief 
 often Thoufands. And his Blood and Atonement has ap- 
 peared fweet, and his Righteoufnefs fweet ; which is al- 
 ways accompanied with an Ardency of Spirit, and inward 
 Strugglings and Breathings and Groanings, that cannot be 
 uttered, to be emptied of my felf, and fwallowed up in 
 Christ. 
 
 " Once, as I rid out into the Woods for my Health, 
 j^nno 1737 ; a/id having lit from my F^rfe in a retired 
 Place, as myManner commonly has been,t6 walk for divine 
 Contemplation and Prayer ; I had a View, that for me was 
 extraordinary, of the Glory of the Som of GOD ; as 
 Mediator between GOD and Man ; and his wonderful, 
 great, full, pure and fweet Grace and Love, and meek 
 and gentle Condefcention. This Grace, that appear'd to 
 me fo calm and fweet, appear'd great above the Heavens. 
 The Perfon of Christ appear'd ineffably excellent, with 
 an Excellency great enough to fwallow up all Thought and 
 Conception, Which continued, as near as I canjudge^ 
 D 7, aboi^t 
 
3 6 The Life of the Reverend 
 
 about an (lour ; wliic^h kept me, the bigger Part of the 
 Time, in a Flood of Tears, and weeping aloud. I felt 
 withal, an Ardency of Soul to be, what I know not other- 
 wii'c how to exprels, than to be emptied and annihilated ; 
 to lie in the]3uli,and to be full ofChrift alone ; to love him 
 with a holy and pure Love ; to truft in him ; to live upon 
 him ; to ftrve and (ollow h;m, and to be totally wrapt up 
 in the Fullnefs otChrift ; and to be perfecliy fanelititd and 
 made pure, with a divine and heavenly Purity, I have 
 feveral other Times, had Views very much ot the fame 
 Nature, and that have had the fame Effects. 
 
 " I have many Times had a Ztn{t of the Glory of the 
 third Perfon in the Trinity, in his Office of Sanditier ; in 
 his ho!y Operations communicating divine Lii^ht and Life 
 to the ooul. GOD in the Communications of his Holy 
 Spirit, has appear'd as an infinite Fountain of Divine Glory 
 andSweetnefs j being full and fufficient to fill and fatisfy the 
 ■Soul : pouring forth it felf i^ fwect Communications, 
 iike the Sun in its Glory, fweetly and pleafantly difFuiing 
 Light and Li/e. 
 
 ** I have fometimes had an affecting Senfe of the Ex- 
 cellency of the Word of GOD, as a Word of Life ; a^ 
 the Light of Life ; a fweet, excellent, Lite- giving Word : 
 accompanied with ;a thirlHng after that Word, that it might 
 dwell richly in my Heart. 
 
 " I have often fince I lived in tl/is Town, had very 
 a(Tcfting Views ot my own Sinfulnefs and Vilenefs ; very 
 frequently {o as to hold me in a kind of loud Weeping, 
 •fbmclimes for a confidcrahle time together : lo that I have 
 olten been forcc<^ to Ihut my felf up. I h^ve had a vainly 
 f;r<:af^r St-nfe of my own Wickcdnefs, and the Hadnefs of 
 my Heart, fince my Convcrfion, than ever I had before. 
 Jt has olten appeared to mc, that if GOD (bould mark Ini- 
 quity againll me, I Hiould appear the very worft of all Mnn- 
 kind ; of all that have been fince the beginning of the 
 World to this tim;; : and that I fliould have by far the 
 iowel^ Place in Hell. When others that have ccme to tal'^ 
 vvitli me about their Soul Concerns, have cxprcfT:.*d ihi: 
 Scnfc iliey have had of ilieir own Wjckcdncfs, by laving: 
 iaat it fetir.'d to them, that they w^re as bad a.> 
 
Mr» Jo* NATHAN Edwards. 37 
 
 Devil himfelf ; I thought their Exprefiions feemed exceed- 
 ing faint and feeble, toieprefent myWickednefs. I thought 
 I (hould wonder, that they Ihould conient themfelves v-ith 
 fuch Exprefllons as thefe, if 1 had any Reafon to imagine, 
 that their Sin bore any Proportion to mine, (t feerued to 
 me, 1 (hould wonder at mv felt, if 1 fhou!d exprefs m^ 
 Wickednefs in fuch feeble Terms as they did. 
 
 *' My Wickednefs, as I am in rny felf, has long ap- 
 pear'd to me perfedly ineffable, and infinitely fwallowing 
 up all Thought and Imagination ; like an inrinite Deluge, 
 or infinite Mountains over my Head. I know not how to 
 cxprefs better, what my Sms appear to me to be, than by 
 heaping Infinite upon Infinite, and multiplying Infinite by 
 Infinite. I go about very often, for this many Years, with 
 thefc Expreiiions in my Mind, and in my Mouth, *' Infinite 
 upon Infinite. Infinite upon Infinite I " When I look 
 into my Heart, and take a view of my W^ickednefs, it looks 
 like an Abyfs infinitely deeper than Hell. And it appears 
 to me, that were it not for free Grace, exalted and raifed 
 up to the infinite Height of all the fulnefs and g'ory of the 
 great JEHOVAH, and the Arm of his Power and Grace 
 ftretched forth, in all the Majefiy of his Power, and in all 
 the Glory of his Sovereignty j I (hould appear funk down 
 in my Sins infinitely below Hell it felf, far beyond Sight 
 of every Thing, but the piercing Eye of God's Grace,that 
 can pierce even down to fuch a Depth, and to the bottom 
 of fuch an Abyfs. 
 
 " And yet, I ben't in the ]ea{l inclined to think, that 
 I have a greater Convidion of Sin than ordinary, it feems 
 to me, my Conviction of Sin is exceeding fmall, and faint. 
 It appears to me enough to amaze me, ^at I liave no more 
 Senfe of my Sin. I know certainly, that I have very lit- 
 tle Senfe of my finfulnefs. That my Sins appear to me fo 
 great, don't feem to rfne to be, becaufe 1 have fo much 
 more Conviftion of Sin than other Chriftians, but becaufe 
 1 am fo much worfe, and have fo much more Wickednefs 
 to be convinced of. When I have had ihefe Turns of 
 weeping and crying for my Sins, I thought 1 knew in the 
 Time of it, that my Repentance was nothing to my Sin. 
 
 *' I have greatly longed of late, for a broken Heart, and 
 ^iielow beiore GOD. And when I afk for Humility of 
 
 D 3 aOD, 
 
38 The Life of the Reverend 
 
 COD, I can't bear the Thoughts of being no mere hum- 
 ble, than other Chnrtians. It feems to me, that tho' their 
 Degrees ot Humihry may be fuitabic for them ; ytt it 
 would be a vile Self exaltation in me, not to be the loweft 
 in Humility ot all Mankind. Others (fpcsk of their long- 
 ing to be humbled to the Duft. Tho' ihst may be a pro- 
 per ExprelTion for them, 1 always think for my felf, that 
 I ou^lir to be humbled down below Hell. *Tis an £x- 
 prelFion that it has long; been natural for me to iife inPrayer 
 to God. I ought to he infinitely low before GOD. 
 
 " It is affecting to me to think, how ignorant I was, 
 vhen 1 was a young Chrit^ian, ot the bcttomlefs, infinite 
 Depths of Wickednefs, Pride, Hppocrify and Deceit left in 
 my Heart. 
 
 I Have va{^ly a greater Senfe^ of my univerfal, exceed- 
 ing Dependence on God's Grace and Strength, and meer 
 good Pleafure, of late, than 1 ufed formerly to have ; and 
 have experienced more of an AbhorrencAof my ownRigh- 
 •Jeoulnefs. The Thought of any Comfort or Joy, arifing 
 in me, on any Coniideraticn, or Reflecflion on my own A- 
 miablenefs, or any of my Perfomances or Experiences, or 
 any Goodnefs of Heart or Life, is naufeous and dcteilable 
 to me And yet I am greatly afHi6tcd with a proucT and 
 felf-righteous Spirit ; much more lenfibly, than I ufed 10 
 be formerly. I fee that Serpent rifin^ and putting forth 
 it's Head, continually, cvc^ry where, all around me. 
 
 *' Tho' it feems to me, that in fome Refpe^ls I was a 
 far better Chriftian, for two or three Years after my firft 
 Converlion, than 1 am now ; and lived in a more conftant 
 Delight and Pleafurt : yet of late Year«, I have had a 
 more full and con'Unt Scnfe of the abfolute Sovereignty 
 of GOD, and a delight in that Sovereignty ; and have had 
 m'bre of a Stnfe ot the Glory o\ Christ, as a Mediator, 
 as revealed m the Gofpcl. ( )n one Saturday Night in pai- 
 ficular, had a particular Difcovery of the Excellency of the 
 Gofpel of Christ, above all other Dov5>rincs ; To that I 
 could not but fay to my felf; "• This is my chofcn liit^ht, 
 my chofcnDodrinc :" and oi Chnft, '* This is my chofen 
 Prophet.'* It appear'd to me to.bc fwect beyond all Ex- 
 "rciU^)M, to follow Chnil, and to be taught and chiighten'd 
 
 .1 r^^-ii.^i. .1 Sv him; to learn ;»f h;ni, nnd live toh.m. 
 
 Anothef- 
 
Mr. Jonathan Edwards, 39 
 
 " Another Saturday Night, 7^/7«^ry I738,9.^had fuch 
 a Senfe, how fvveet and blefled a Thing it was, tC7 walk in 
 the Way of Duty, to do that which was right and meet 
 to be done, and agreeable to the holy Mind of GOD ; 
 that it caufed me to break forth into a kind of a loud 
 weeping, which held me fome Time 5 fo that I was for- 
 ced to fhut my felf up, and taften the Doors. I could not 
 but as it were cry out, "• How happv are they which do 
 that which is right in the Sight of GOD ! They are blefTed 
 indeed, they are the happy ones !" 1 had at the fame time, 
 a very affecfting Senfe, how meet and fuiiable it was that 
 GOD (hould govern the World, and order all Things ac- 
 cording ro his own Pleafur^ ; and 1 rejoyced in it, that 
 GOD reigned, and that his Will was done." 
 
 Part III. 
 
 Containing a Hiftory of his Life from his En- 
 T E R I NG on theWork of the Minillry, unto 
 his Death. 
 
 S E C T I o N I. 
 His General Manner of Life. 
 
 M'l. Edwards made a Secret of his private Devo* 
 tion, and therefore it cannot be particularly known ; 
 tlio' there is much Evidence, that he was puncflual,: 
 confcant and frequent in fecret Prayer, and often kept Days 
 of Farting and Prayer in fecret ; and fet a part Time loi 
 ferious, devout Meditations on fpiritual and eternal things, 
 as part of his religious Exercife in fecret. It appears by 
 his Diary that in his Youth he determined to attend fecret 
 Prayer more than twice a Day, when Circumflances would 
 allow. He was,fo tar as it can be known, much on his Knees 
 in fecret,and in devout reading God's Word, & Meditation 
 upon it. And his conftant, folemn convcrfe with GOD in 
 thefe Exercifes of fecret Religion made his Face, as it were, 
 to ftiine before others. His Appearance, his Countenance, 
 Words and whole Demeanour, (tho' without any thing of 
 
 D 4 affecUd 
 
40 The Life of the Reverend 
 
 affc(5led Grimace and four Auflerlty) wns attended with 
 a Serioufnefs, Gravity and Solemnity, which was the na- 
 tural genuine Indjcations and ExprelFion of a I'ccp, abiding 
 ^caU of divine Things on his Mind, and of his livmg 
 conftantly in the fear ot God. 
 
 Agreeable to his Refolutions, he was verv careful and 
 abftemious in eating and drinking ; as dou'^tlefs it was 
 Deceflary fo great a Student, and a Perfon of fo delicate and 
 tender a bodily make as he was, fhould be, in order to be 
 comfortab'e and ufetul. When he had, by careful Obfcr- 
 vation, tound what kind, and what quantity of Diet, beft 
 fuited his Conftitution, and rendered him moll til to purfue 
 his Work, he was very ftri(5t and exa6V in complying with 
 it ; and in this refpect lived by Rule j and herein conHantly 
 |)radlired great Self-denial : Wluch he alfo did in his con- 
 Itant early rifing, in order to redeem Time for his Study, 
 He uled himfelf to rife by four or between four and five in 
 the Morning. 
 
 Tho* he was of a tender and delicate Confiirution, yet 
 few Students are capable of clofe Application iTi:.re Hours 
 in a D^y than he. He commonly fpent thirteen Hours 
 every Day in his Study. His moft ufual Diverfion in the 
 Summer was riding on Horfeback and walking. He would 
 commonly, unlefs diverted by Company, ride two or three 
 JMilcs after Dinner to fome lonely Grove, where he would 
 difmount and walk a while. At v;hich times he generally 
 carried his Pen and Ink with him, to note any Tlicught 
 that Ihoiiid be fuggefted, which he chofe to retain and pur- 
 fje,as whtit promiled feme Light on any important SubjefV. 
 In the \Vint2r he was wont almoin daily to take an Ax and 
 chop Wood moderately forihc fpaceof half anHour or more. 
 
 He had an uncommon thirfl tor Knowledge, in ihepur- 
 fuit of which, he fpared no Coll nor Pains. He read a'l the 
 Books, efpecially Books ot Divinity, that he could come at, 
 from v;hich he could hope to get any help in his purluit of 
 Knov;ledgc. And ii^this, he conhnd not himleJt to Au- 
 thors ol any particiW Sevft or Denomination ; yea toe k 
 much pains to come at the Books of the mol> noted Wri- 
 ters, who ad\'ancc a Scheme or Divinity mort contrary to 
 his own Principles. Eut he Hudicd the Bible more than 
 ail oiherBook .,and more ilnn moll other Divines do. His 
 uncommon acquaintance with the Bible appears in his Scr- 
 2nuns,and in moft of hisPublicat»ons ; and Ins great pains in 
 
 (tudvinff 
 
Jif r. Jonathan Edwards. 4,1 
 
 ftudying it are manifeft in his Manufcript Notes upon it ; 
 of which a more particular Account may be gven here- 
 after. He took his religious Principles from the Bible, and 
 not from any human Syftem or Body of Divinity. Tho* 
 his Principles were Caivini/iicy yet he called no Man, Father. 
 He thought and judged for himlelf, and was truly very 
 much of an Original. This is evident by what he pub- 
 liihed in his Life- time, and is yet more fo by his M SS 
 Many Volumes of which he has left ; and the Reader may' 
 expert a more particular Account of them in the Sequel. 
 For readmg was not the only Method he took to improve' 
 his Mind ; but he did this much by Writing j without 
 which, 'tis probable no Student can make Improvements 
 to the belV Advantage. Agreable to Rcfolution nth, he 
 applied himfelf with all his Might to find out the Truth-: 
 He fearched for Underftanding and Knowledge, as for Sil- 
 ver, and digged for it, as for hidTreifures. Every thought 
 onany Subjedt, which appear'd to him worth purfumg and 
 prelervingjhe purfued,as far as he then could,wiih hisPen ia 
 his Hand. Thus he was all his Days, like the buCy Bee, 
 colle(5ling from every opening Flower, and ftoring up a 
 Stock of Knowledge, which was indeed fweet to him, as 
 theHoney & theHoney comb. And as he advanced inYears 
 and in Knowledge, his Pen was more and more employed, 
 and his Manufcripts grew much fafter on his Hands. 
 
 He was thought by fome, who had but a flight Ac- 
 quaintance with him to beftifF& unfociable j but this was 
 owing to want of better Acquaintance. He was not a Man 
 of many Words indeed, and was fomewhat referved among 
 Strangers, and thofe on whofe Candor and Friendfhip he 
 did not know he could rely. And this was probably owing 
 to two Things. Fir/^, the ftria Guard he fet over his 
 Tongue from his Youth, which appears by his Refolutions, 
 taking great Care never to ufe it iq any way that might 
 prove mifchievous to any ; never to Jtn zviih hlsTongue \ or 
 to improve it in idle, trivial and impertinent Talk, which 
 generally makes up a great Part of theCoverfation of thofe 
 v/ho are fulJ of Words in all Companies. Hewis fenfiblc 
 that in the multitude of Words there wanteth notSin ; and 
 therefore refrained his Lips, and habituated himfelf to 
 tlmk before hcfpoke^ and to propofe fome good End even 
 in tA *-is Words ; which led him to be above many others, 
 •^' to St, James's Advice^ Jlow to fp(ak. Secondly, 
 
 this 
 
42 The Life of the Reverend 
 
 this was in Part the effc(5> of his bodily Conftitution. He 
 poiTcfled bur a comparative fmall Stock of animal Lite : 
 his animal Spirits were low, and he had not Strength of 
 Lung.s to fpare,that would be necefTary in order to make him 
 V'hat would be called, an affable, facecious (lenilcman, in 
 all Companies, lliey who have a great flow of animal 
 Spirits, and fo can fpeak with more Eafe and lefs Expencc, 
 may doubtlefs lawfully practice free Converfation in all 
 Companits tor a lower End, (e. g. to pleafe and render 
 themfeUes acceptable) than he, who has not fuch a Stock 
 to expend upon. It becomes h'lm to referve what he has, 
 for higher and more important Service. Befides, the 
 wanr of animal Spirits lays a Man under a w^u/^r^/ inability 
 to that freedom ot Converfation, at all times, and in what- 
 ever Company he is ; which thofe of more Life naturally 
 go into i and tiic greateft Degree of a fociable Difpofition, 
 Humility and Benevolence, will not remove this ObiUcle. 
 
 He was not forward to enter into any Difpute among 
 Strangers, and in Companies where were Perlons of diffe- 
 rent Sentiments ; as he was fenfible that luch Difputes are 
 generally unproiitable, and otten finiul and ot bad Confe- 
 quence ; and he tho't he could difpute to the bel^ Advan- 
 tage with his Pen in his H.ind : Yet he was always tree to 
 give his Sentiments on an\Subje6t propofed to him ; and re- 
 move anyDifiiculties orObje61ions offered by way ot Enqui- 
 ry, as lying in the Way of what he looked upon to be the 
 Truth. But how groundlefs the imputation ot l^'.ff and 
 nnJQc'iable was, his known and tried Friends befl knew. 
 They always found him eafy of acccfs, kind and conde- 
 scending ; and tho' not talkative, yet affable and ixtt. 
 Among fuch wl^cfe Candor and Friendfliip he had experi- 
 enced, he threw off the Referve, and was mot^ open and 
 free ; quite patient ot Contradi(5lion, while the utmofi Op- 
 pofition was made to his Sentiments, that could be by any 
 plaufibie Argumcnrs or Objections. And indeed, he \*as 
 on all Occations, quite lociable and free with all, who had 
 any fpecial Bufincls wiih him. 
 
 In his Condua in his Family he prac^ifcd that confci- 
 entious exadncls which was perfpiltuous in ^11 his Ways. 
 He m:iinfained a gre.it eOeem and regard tor his amiable 
 and excellent Confort. Much ot the tender and kind was 
 exprelFcd in his Converlation with her and condu<5l to- 
 
 wards 
 
Mr, JonathanEwards. 43 
 
 wards her. He was won't frequently to admit her into his 
 Study, and converfe freely with her on Matters of Religion, 
 And he ulcd commonly to pray with her in his Study, at 
 leaft once a Day, unlefs fomeihing extraordinary prevented. 
 The time in which this ufed to be commonly artended> 
 was jurt before going to Bed, after Prayers in the Family. 
 As he rofe very early himfelf, he was wont to have his 
 Family up in feafon m the Morning ; after which, before 
 the Faipily entered on the Bufinefs of the Day, he attended 
 on Family Prayers. When a Chapter in the Bible was 
 read, commonly by Candle-light m the Winter ; upon 
 which he aiked his Children Q.iei>ions according to their 
 Age and Capacity ; and took Occafion to explain feme 
 Parages in it, or enforce any Duty recomended &c. as he 
 thought mo?i proper. 
 
 He was careful and thorough in the Government of his 
 Children ; and, as a Confequcnce of this, they revertnced, 
 ^eemed and loved him. He took fpecial care to begin his 
 Government of them in Seafon. When they firft difco- 
 vered any conHderable degree of Will and Stubbornnefs,he 
 would attend to them till he had thoroughly fubdued them 
 and brought them to fubmit. And fuch prudent thorow 
 Difcipline, cxercifed with the greateft Calmnefs, and com- 
 monly wirhour ftriking a Blow, being repeated once or 
 twice, was generally fufficient for that Child ; and ef-- 
 feaually eftablifhed his parental Authority, and produced' 
 a chearful Obedience ever arjter. 
 
 He kept a watchful Eye over his Children, that he 
 might admonifli rhem of the fir/i wrong Step, and dired: 
 them in the right Way. He tookOpportunities to treat with 
 them in his Study, fingly and particularly about their own 
 Soul's Concerns ; and to give them Warning, Exhortation 
 and Direction, as he faw Occafion He took much Pains 
 to inrtrucl them in the Principles of Religion ; in whi'-h 
 he made ufe of the AJfemhly's Shorter Catechifm : not mecrly 
 by taking care that they learned it by Heart -, but by lead- 
 ing them into an undertl^ndmg of the Do^rines therein 
 taught, by asking them Q«ieftions on each Anfwer, and 
 explaining it to them. His ufual time to attend this was 
 on the Evening before the Sabbath. And as he believed 
 that the Sabbath or holy Time bgan at Sun-fet the Even- 
 ing before the Day, he order'd his Family to liniHi ail their 
 
 fecular 
 
44 The Life of the Reverend 
 
 fecular Bufinefs by that time or before ; when they were 
 s!i called together, and a Pfalm was lung and Prayer at- 
 tended, as an Introduction to the falsifying the Sabbath. 
 This care and exacf^nefs effe(5tually prevented that intruding 
 on holy Time, by attending on fecular Bufinefs, too com- 
 mon in Families where the Evening before the Sabbatk 
 is pretended to be obferved. 
 
 He was a great Enemy to young People's unfcafonabic 
 Company-keeping and Frolicking, as he look'd upon it a 
 great Means ot corrupting and ruining Yourh. And he 
 thought the Ex^ufe many Parents make for tolerating their 
 Children in it, (viz. that it is the Cuftom, and others Chil- 
 dren praifVife it, wl-.ich renders it difficult, and even impof- 
 fibiC to retrain theirs) was infufficient and frivolous : and 
 manifeHed a great Degree of Stupidity, on fuppofition the 
 pradiice was hurtful and pernicious to their Souls. And 
 when fome ot his Children grew up he found no difficulty 
 in retraining them from this pernicious Pra6ticc ; but ihey 
 chearfully complied with the will of their Parents herein. 
 He allowed not his Children to be from home after nine 
 o'clock at Night, when they went abroad to fee their 
 Friciids and Companions. Neither were they allowed to 
 fjt up much alter that Time, in his own Houfe, when any 
 came to make them a vifit. li any Gentleman defired 
 Acquaintance with his Daughters ; atter handfomely intro- 
 ducing himfelf, by properly confulting the Parents, he was 
 allowed all proper Opportunity for it j. a Room and Fire, 
 if needed : but mult not intrude on the proper Hours of 
 Reft and Sleep, or the Religion and Order of the Family. 
 
 He had a ftrivft and inviolable regard to JuHice in all 
 his dealings with his Neighbours, and was very careful to 
 provide for Things honcft in the fight of all Men ; fo that 
 fcarcely a fclan had any Dealings with him, that was not 
 confcious of liis uprlghtnefs. He appeared to have a facrcd 
 regard to truth in his Words, both in Promifcs and Narra- 
 tions, agreeable to his Refolutions. This doubtlefs was 
 one Rcafon why he was not fo full of Words as many 
 are. No Man tcarcd to rely on his Veracity. 
 
 He was cautious in chufing his intimati Frunds^znd there- 
 fore had not many thai might properly be called fuch. B' 
 to ihtm he ftiewcd himfclf fracndly in a peculw^^ man:.. 
 
Mr, Jonathan Edwards, 45 
 
 He was indeed a faithful Friend, and able above moft o- 
 thers to keep a Secret. To them he difcoverM himfelf 
 more than to others, led them into his Views and Ends 
 in his Condu6t in particular Inftances : by which (hey had 
 abundant Evidence that he well underftood human Naiure ; 
 and that his general Refervednefs, and many particular 
 Inftances of his Condu6t, which a Stranger might impute 
 to ignorance of Men, were really owing to his uncommon 
 Knowledge of Mankind. 
 
 Hrs Converfarion with his Friends was always favory 
 and profitable : In this he was remarkable, and almoft 
 iingular. — He was not wont to fpend his time with them, 
 in Scandal, Evil-fpeaking and Back-biting, or in foolifh 
 Jefting, idle chat, and telling Stories : But his Mouth was 
 that of the Juft, which bringeth forth Wifdom, and his 
 Lips difperfed Knowledge. His Tongue was as the Pen 
 of a ready Writer, while he converfed about important, 
 heavenly, divine Things, which his Heart was fo full of, 
 in fuch a natural and free manner, as to be moft enter- 
 taining and in(\ru<5tive : fo that none of his Friends could 
 enjoy his Company without Inftrudion and Profit, unlefs 
 it was by their own fault. *; 
 
 His great Benevolence to Mankind difcovered it k](^ 
 among other ways, by the uncommon regard he fhewed 
 to Liberality, and Charity to the Poor and DiftrefTed. Fie 
 was much in recommend ng this, both in his publ-ckDif- 
 courfes and private Cbnverfation. He often declared it to 
 be his Opinion, that profefTed Chriftians, in thefe Days are 
 greatly deficient in this Du^y ; and much more (Oy than 
 in moll: other Parts of external Chriftianity. He often ob- 
 ferved how much this is fpoken of, recommended and en- 
 coura^ed in the holy Scripture, efpecially in the New- 
 Teftament. And it was his Opinion, that every particu- 
 lar Church ought by frequent and liberal ContribuMons, 
 to maintain a publ'ck Stock, that might be ready for the 
 poor and neceiTitous Members of that Church : and that 
 the principal Bufinefs of Deacons is to take care of 
 the Poor in the faithful and judicious Diftnbution and 
 improvement of the Church's temporals, lodged in their 
 Hands, And he did not content himfelf with only re- 
 commending Charity to others, but pradis'd it much him- 
 /ejf: Tho', according to his Mafter's Advice, he took 
 
 great 
 
4 6 The Life of the Reverend 
 
 greatCare to conceal his Deeds of Charity ; bywhichMeani 
 doubtlefs moll o\ his Alms-deeds will be unknown till the 
 Refurroc^ion, which if known, would prove him to be as 
 great an Inft.incc of Charily as any that can be produced 
 in this Age. This is not mver Conjecture, but is evident 
 many ways. He vv2S forward to give on all publick Occa- 
 fions of Charity, rho' when it could properly be done, he 
 always conccaTd the Sum given. And lome InOanccs of 
 his giving more privately have accidentally cume to the 
 KnovNl vie ct oilicrs, in which his Liberality appeared m 
 a v<^rv extraordinary Degree. One of the Inrtances was 
 this. Upon hearing that a poor oblcure Man, whom 1 e 
 never faw, or any of his kindred, was by an extraordin?ry 
 bodilv Diforder, brought to great Straits ; he, uiiafked, 
 gave * to a Friend lo be delivered to the diftreflcd 
 Perfon ; having firll required a Promile of him, that 
 he wouM let neither the Ferlon, who was the Objec5l of 
 bis Charity, nor any one elfe know by whom it was 
 given This may ferve both as an Inftance of lii« extra- 
 ordinary Charity, and of his great Care to conceal it. f 
 
 Mr. Edwards had the incft univerfa) Chara6fer of a 
 gfjcd Pre-chd of almoft anv Miniller in this Age. There 
 were but tew that heard him, who did not call him a good 
 Preacher, however they might dillike his religious Piinci- 
 ples, and be much offended at the fame Truths when 
 iteljvcred by others : And moff admired him above 
 aH that ever they heard. His Fminency as a Preacher 
 feen)s to be owing to the following Things. 
 
 Pirj}^ The ercat Pains he took in compofing his Ser- 
 mons, efpecially in the firff Part of his Life As by hi^ 
 cariy Tiline, and conftant atiention to his Study, he had 
 more time than moft others ; lo he fpent more time in 
 making his Sermons. He wrote moil of his Sermons all 
 out. .^rr near twenty Years alter he liif^ began to preach ; 
 tiio' he did not wholly confine himfcif to his Notes m his 
 delivering them. 
 
 Secondly^ 
 
 • A corfjderablc Sum. 
 
 ^ As both ihc River, and tbc Ob]e<f> of Ms Chanty arc dear?, 
 and all the Ends of the propofed fecrccy arc ar.fwcrcd ; 'tis 
 tliought not inconfiflcnt with the above mentioned Proiuifls 
 to make known the f i.6\, as it is here related. 
 
Mr. Jonathan Edwards. 47 
 
 Suondly, His great acquaintance with Divinity, his ftudy 
 and knowledge of the Bible. Hjs extenfive and univerfal 
 Knowledge, and great clearnefs of Thought, enabled him 
 to handle every Subjed with great Judgment and Propriety, 
 and to bring out of his Trcafury things new ar.d old. 
 Every Subjed he handled was inftrudive, plain, entertain- 
 ing and profitable ; which was much owing to his being 
 Mafter of the Subje<ft, and his great fkill to treat ir in a moft 
 natural, eafy, and profitable Manner. None of his Com- 
 pofures were dry Speculations, or unmeaning Harangues, 
 or Words without ideas. When he dwelt on rbofeTruths 
 which are much controverted and oppofed by many, which 
 was often the Cafe, he would fet them in fuch a natural 
 and eafy Light, and every Sentiment from Step to Step, 
 would drop from his Lips, attended with fuch clear and 
 ftriking Evidence, both from Scripture and Reafon, as even 
 to force the affent of every attentive Hearer. 
 
 Thirdly^ His excellency as a Preacher was very much 
 the Effe6t of his great Acquaintance with his own Heart, 
 his inward Senfe and high Relifh of divine Truths, and 
 the high Exercife of true, experimental Religion. This 
 gave him a great infight into human Nature : He knew 
 what was in Man, both the Saint and the Sinner. This 
 helped him to Skill, to lay Truth before the M1nd,fo as not 
 only to convince the Judgment, but toych the Heart and 
 Confcience ; and enabled him to fpeak out of the abun- 
 dance of his Heart, what he knew, and teftify what he had 
 feen and felt. This gave him a tafte and difcerninjj:, with- 
 out which he could not have been able to fill his Seraions, 
 as he did, with fuch firiking, affecting Sentiments, all fuit- 
 cd to folemnize, move, and rectify the Heart of the Hearer. 
 His Sermons were well conneded, not ulua'ly long, an4 
 commonly a large Part taken up in the Improvement ; 
 which was clofely conneiled with the Subject, and conUll- 
 ed in Sentiments naturally flowing from it. 
 
 But no Defcription of his Sermons will give the Rea- 
 der the Idea of them which they have who fat under his 
 Preaching, or have even read feme of his Difcourfes which 
 are in prmt. There is a great Number now in Manu- 
 fcripr, which are probably as worthy the view of the Puh- 
 lick, and at leaft tend as much to inn:ru(^ and quickea 
 Chrilii;ins, as molt that have been publilhed in this Cen- 
 
 His 
 
^S The Life of the Reverend 
 
 His Appearance in the Defk was with a good Gracf, 
 and his delivery eafy, natural and very folemn. He had 
 not a llronp:, loud Voice ; but appear'd with luch gravity 
 and lolcmnity, and fpakc with fuch diltindiitfb, clearneis 
 and precilion ; his Woids were f6 fu'l of Ideas, fet in luch 
 a plain and ftriking Light, that few Speakers have been fo 
 able to demand the Attention of an Audience as he. His 
 V/ords often difcover'd a great degree of inward fervor, 
 without much Noife or external Emoti<n, ar»d fe!l with 
 great weiglit on the Min^sof his Hearers. He made but 
 little Morion ot his Head or Hands in the Dt(k, but Ipjke 
 fo as to dilcover the Morion of his own Heart, which tcrjd- 
 ed in the moft natural and efFcCtual manner to move and 
 afFe(51 others. 
 
 As he wrote his Sermons out at large for many Years, 
 and always wrote a confiderable part of moll of his pub- 
 Jick Difcourfes ; fo he carried his Notes inio the Defk with 
 him, and read the moft that he had wrote ; yet he was not 
 fo confined to his Notes, when he had wrote at large, but 
 that, if fome Thouglus were fuggeded while he was 
 fpejking, which did not occur when writing, and appeared 
 to him pertinent and ftriking, he would deliver them ; and 
 that vvith as great propriety and fiuencv, and oftner with 
 grcaHT pathos, and attended with a more fiMifible good 
 effcd on !us Hearers, than a:l he liad Arote. 
 
 Tno', as has been obferved, he was wott to read (o 
 confiderable a part of what he delivered ; yet lie was Mar 
 Jrom thinking this the beQ way of preaching in gene- 
 ral ; and look'd upon his ufing hij-Notes io much as he did, 
 a Deficiency and infirmity. And in the laiicr par: of his 
 Life was inclined to think it had been better, if he had 
 never accullomed himlclf to life his Notes at all. It ap- 
 peared to him that preaching wholly without Noies, agre- 
 eable to the Cuftom in mo!l Proteflant Countries, and 
 what fetms evidently to huvj been the manner of the 
 Apof^les and primitive Miiiiflers of the Gofpel, was by 
 far tlie moll natural way ; and had the grcateft tendency 
 on the whole, to anfwcr the P>id of. Preaching : and 
 fuj)i)ofed that none who had Talents equal to the Woik 
 of thcMii^iffry, was incapable of fpeaking Mcmorlter, if he 
 took fuiiable Pains for this Attairmer.t from his YoutFi. 
 He would have the young Preacher wri:e all his Senn<'f.jr, 
 or at Icall moA of ihcm,out it lar£c -, and inflepd oirt^^rvf 
 
A/r. Jonathan Ed-wards. 49 
 
 them to his Hearers, take pains to commit them to Me- 
 mory. Which, tho* it would require a great deal of La* 
 bour at firft, yet would foon become eafier by ufe, and 
 help him ro fpcak more corredtly and freely, and be of 
 great Service to him all his Days. 
 
 His Prayers were indeed extempore. He was the farthelt 
 from any appearance of a Form, as to his Words & manner 
 ofExprelFion-of almort anyMan. He was quite finguiarand 
 inimitable in this, by any who have not a Spirit of real 
 and undiflembledDcvotion. Yet he always exprefled himfeJf 
 wi!hDecency& Propriety. He appeared to have much of 
 the Grace and Spirit of Prayer j to pray with the Spirit 
 and with theUnderilanding : and he perform'd this part of 
 Duty much to the acceptance and edification of thofe wbo 
 joined with him. He was not wont, in ordinary Cafes to 
 be long in his Prayers : an error which he obkrved was 
 often hurtful to pubJick and focial Prayer, as it tends ra- 
 ther to damp than promote true Devotion, 
 
 He kept himfelf quite free frorri worldlyCares. He gave 
 himfelt wholly to the Work ot the Miniftry, and entangled 
 not himfelf with the AfF^^irs of this Life. He leit the par- 
 ticular Over fight 2nd Dire<5\ion of the temporal Concerns 
 of his Family, almoft entirely to Mrs. Edwaras ; who wifs 
 better able than moil of her Sex to take the whole Care of 
 them on her Hands. He was lefs acquainted with mort of 
 his temporal Affairs than many of h)s Neighbours ; and 
 fcldom icnew when and by whom his Forrage for Winter 
 was gathered in, or how many milk Kiiie he had j whenc;; 
 his liable was turnilhcd &c. 
 
 He did not make it his Cuf^om to vifit his People in 
 their ownHoufes, unlefs he was fent for bv theSick ; or he 
 heard that they were under fome fpccialAfflidion. In fieid 
 of vifiting trom Houfe to Houfe, he ufed to preach fre- 
 quently at private Meetings in particular Neighbourhoods ; 
 and often call the young People and Children to his own 
 Huufe : when he uftd to pray with them & treat with them 
 in a manner fuited to theirYears & Circumftances. And he 
 catechized theChildren in puhlick everySabbath in theSum- 
 mer. And he ufed fometimes to propofcQueftions to particu- 
 lagyoungPerfons in writing/or them 10 anf^'er after a proper 
 
 Ji timo 
 
5© The Life of the Reverend 
 
 time given to them to prepare. In putting out thefe 
 Queftions,lic cndeuvoured to luit them to the Age, Genius 
 and Abilities of thofe to whom they vere given. His 
 Queftions were generally fuch as required but a Ibort Anf- 
 wer ; and yet could not be anfwered without a particular 
 Knowledge of fome hil^oricai Part of the Scripture ; and 
 therefore led, and (Jven obliged Perfons to ftudy the Btble. 
 He did not ncgl2(5\ vifiting his People from Houfe to 
 Houfe, becaufe he did not look upon it, in ordinary Cafes, 
 to be one Part of the Work of the Gofpel MiniPer. But 
 lie fuppofed that Minifters fbould, with refpecl to this, 
 confult their ownTalents and CircumOances, and vifu more 
 or lefs, accordmg to the degree in which they could hope 
 hereby to promote the great Ends of the Gofpel Miniftry. 
 He obferved, that feme Minifters had a talent atenieriain- 
 ing and profiting by occafional Vifits among their People. 
 They have Words at Will, and a knack at introducing 
 profitable, religious Difcourfe in a free, natural, and, as it 
 were undefigned way. He fuppofed fuch had a call to 
 fpend a great deal oi their time in vifiting their People. 
 But he looked on his Talents to be quite otherwife. He 
 was not able to enter into a free Converfation with every 
 Pcrfon he met with, and in an eafy manner turn it to what 
 Topick he plcafed, without the lielp of others, and, as it 
 may be, againft their Inclination. He therefore found 
 that liis vifits of this kind mufi be in a great degree unpro- 
 fitable. And as he was fettled in a great Town, it would 
 take up a great part of his Time to vifit from Houfe to 
 Houfe i which he thought he could fpend in his Siudy to 
 much more valuable Purpofcs, and fo as much better to 
 promote the great Knds of his Miniflry. For it appeared 
 to him, that he could do the grcateft good to Souls, and 
 moft promote the intercfi of Chrilt by preaching and 
 writing, and converfing with Perfons under religious Im- 
 prclTions in his Study ; whrrc he encouraged all fuch to re- 
 pair ; where, they might be fure, in ordinai7 Cafes, to find 
 him : and to be allowed eafy acccfs to him, and where they 
 were treated with all defirable tendernefs,kindnefs5c familia- 
 rity. In times thcrclorc of the out- pouring of God's Spirit, 
 and the revival of Religion among his People, his Study was 
 throng'd withPerfons to lay open their fpiritual Concerns to 
 him, and feck hisAdviccand Dirc(5^jon : whom he received 
 and convcrfcd with, with grcst freedom and pleafurc,'nnd 
 
 bad 
 
Mr. J O N A THAN E D W A R D S, Jt 
 
 bad the beft Opportunity to deal in the moft particular man« 
 rier with each one. 
 
 He was a (kilful Guide to Souls under fpiritual Difficul- 
 ties. And was therefore fought unto not only by his own 
 People, but by many who lived fcores of Miles off. He 
 became Tuch an able Guide, partly by his own experimen- 
 tal acquaintance with divine things, and unwearied ftudy 
 of God's Word ; and partly by his having fo much con« 
 cern with Souls under fpiritual Troubles For he had not 
 been fettled in the Work of the Miniftry many Years be- 
 fore the Spirit of GOD was wonderfully poured out oa 
 his People, by which a great Concern about their Souls 
 became almoft univcrfal ; and a great Number were hope- 
 fully the Subjects of faving Converfion. This was prin- 
 cipally in the Year i734» A particular Account ot which, 
 has been wrote by him, entitled, A faithful Narrative oftJje 
 Jurprizing Work ef GOD in the Converfion of many hundred 
 Souls in Northampton. Which has been prmied in Eng- 
 land, Germany and America i to which the Reader muft 
 be refer'd. 
 
 And there was another remarkable Time of the out- 
 pouring of GOD's Spirit in the Years 1740, & 1741. ift 
 which Northampton partook largely ; iho' not exclultve o£ 
 moft other Parts of the Land. Mr. Edwards in this 
 time had to deal not only with his own People, but with. 
 Multitudes of others. The hearing that the fame things 
 were at Northampton fome Years before, and the fame Mr. 
 Edwards had for Knowledge, Piety, and a great Acquain- 
 tance with experimental Religion, naturally \q^ both Mi- 
 nifters and People, in almoft all Parts of New-Englandy io 
 look to him for Direction and Afliftance, in this extra- 
 ordinary time. Being in this time earnelUy foilicited by 
 the Minifters & People of many Places to come and preach, 
 among them, he went to many ; tho' he was not able to 
 gratify all who defired him. And his preaching was 
 attended with great Succefs. 
 
 Anp as many of theMinifters & People in New-England 
 had been unacquainted with fuch things as then appear- 
 ed, they were greatly expofed to run wild, as it were, and 
 a<5tually did, by the fubtlc Temptations of th« Devil, tak- 
 
 t, 2 in^ 
 
J2 *The Life of the Reverend 
 
 ing Advantage of the Ignorance and Wickcdnefs of Men's 
 Hearts, go into great Extreams both as Oppofers &Fricnds 
 to the Work of GOD. Mr. P^dwards was greatly help- 
 ful by his Direction and AfTillance againrt the two op- 
 pofite Extremes, both in Converfation, Preaching and Wri- 
 ting. His Publications on this Occafion were efpecially 
 of great and extcnfiveService. Of which it may be proper 
 to give fomc Account here. 
 
 The firft is a Sermon preached at N€W-Haveny Sept. lo, 
 1741. On the dtji'wgwjhing AJarks of the Spirit 0/ GOD i5c. 
 
 Jn the Year F742, he publifhed a Book of five Parts, 
 intitled. Some Thoughts concerning the prejent Revival of Reli- 
 gion in New England, and the IVay in which it ought to 
 be acknowledged and promoted tffc. 
 
 In the Year 1746, he publifhed a Ireatife on Religtoui 
 Jffe^ions. All which might be juftly confidercd by the 
 Church of Chrift as a Voice behind them faying, " This is 
 the Way, walk therein." Efpecially the laft mentioned 
 Book, which has been efteemed by many the beft that has 
 been wrote on that Subjedl ; fettingthe diftinc^ion between 
 true and falfe Religion in the moft clear and ftriking 
 Light. 
 
 To the fame Purpofe, is The Life of the Rev. AJr. David 
 i^RASiERD.,iuithRrfleSlions and Obfervations thereon ; publifhed 
 by Mr. Edwards in the Year 1749. 
 
 Mr. Edwards was what by feme is called a rigid CaU 
 'uinifi. Thole Doctrines of Calvinifm, which have been 
 mort objc(^led agamft, and given the greatcft Offence, ap- 
 peared 10 him as fcnpiural, reafonable and important as 
 any ; and he thought that to give them up, was in effect 
 to give up all. And therefore he looked upon thofe who 
 called thcmfelves Calvinxjli^ that were tor palliating the 
 Matter, by, as it \Acre, tiimingon' the Knots of Calvmifm, 
 that they might conform it more to the tarte of thofe who 
 arc moft difpofed to objc^ againft it, were really giving up 
 and betraying the Caule they pretended to elpoufe : and 
 ¥rcrc paving the way not only toArminianifm,but to Deilm. 
 Jor if ihefe Dod^rincs, in the whole length and breadth 
 of them were relin(jui(hed, he did not fee, where a Man 
 could fct his Foot down with confuU-ncy and fafcty, Ihort 
 oi Dcilm,or cvenAihcilm it felt , or raiJicr univcrfaJ bcvp- 
 ticifm. 
 
Mr. Jonathan Edwards. ^j 
 
 He judgM that nothing was wanting, but to have thcfe 
 Doctrines properly ftated and judicioufly and well defend- 
 ed, in order to their appearing moft agreable to Reafon and 
 common Senfe, as well as the Do(5trines of Revelation ; 
 and that this therefore was the only effec^itual Method to 
 convince, or filence and fhame the oppofers of them. All 
 will be able to faristy themfelves of the truth of this, by 
 reading his Treatife on Ju/iification^ and his two lad Books 
 on the Freedom of the fVill^ and Original Sin, 
 
 In this view of Things, he thought it of Impor- 
 tance that Minifters fhould be very critical in examining 
 Candidates for the Miniftry, with Refped to their Princi- 
 pies, as well as their religious Difpofition and Morals. 
 And on this Account he met with confiderable Difficulty 
 and Oppofition in fome Inftanct.. His Opinion was,that 
 an erroneous or unfaithful Minifter was likely to do moive 
 hurt than good to the Church of Chrift ; and therefore he 
 could not have any Hand in intro lucing a Man into the 
 Miniftry, unlefs he appeared y^«W in the Faith, and mani- 
 fefted to a Judgment of Charity, a Difpofition to be faithful. 
 
 S F. C T I O N II. 
 
 His Dismission from Northampton, with the Qc- 
 cafton and Circumflances of it. 
 
 MR. Edwards was very happy in the efteem and 
 love of his People for many Years, and there was 
 the greatcft Profped of his living and dying fo. 
 He was the laft Minifter aimoft in New- England ih^x. would 
 have been pitched upon to be oppofed and renounced by 
 his People. But by what has come to pafs with refpedt 
 to this, we have an inftrudtive Lelfon on the inftability of 
 all human Affairs, and the unreafonablenefs of trufting ia 
 Man. * 
 
 In the Year 1744. Mr. Edwards was informed that 
 fome of the young Perfons in Town, who were Members 
 of the Church, had Books in keeping, which they im- 
 proved to promote lafcivious and obfcenc Difcourfe among 
 E 3 thc{ 
 
^4 5"^^ Life of the Reverend 
 
 the young Poople. And upon inquiring, a Number of 
 Pcrfons were found to teftify, that they had heard one and 
 another from time to time talk obfcencly ; as what they 
 verc led to by reading a Book or Books, vhich they had 
 among them. Upon which Mr. Edwards thought the 
 Brethren of the Church ought to Jook into the Matter. 
 And in order to introduce it, he preach'd a Sermon from 
 JHib. xii. 15, 16. *' Looking diligently, left any Man fail of 
 •* the Grace of GOD, left any Root ot bitternefs fpringing 
 •* up trouble you, and thereby many be defiled : left there 
 *' be any Korntcaior,Gr profane Perlon a^Efau &c." After 
 Sermon, he defired the Brethren of the Church toftay, and 
 told them what Information he had got ; and propofcd 
 whether rhey thought proper to take any Meafures to exa- 
 mine into the Matter. They with one confent, and much 
 ^eal, manifefted it to be their Opinion, that it ought to 
 be enquired into. And proceeded to chofe a Number of 
 l^en, to afiift their Paftcr in examining into the Affair. 
 .Upon which Mr. Edwards appointed the time for their 
 meeting at his Houfe : and then read a Catalogue of the 
 Names of young Perfons, whom he dcfired to come to his 
 Houfe at the lame time. Some were the accufed, and 
 feme VVitnefTes ; but it was not then declared of which 
 Number any particular Perlon was. 
 
 When the Names were publifliedjt appeared, that there 
 were but few of the confidcrable Families in Town, to 
 which none of ihePerfons named did belong,or were nearly 
 related. "Whether this was theOccalion ot the alteranon or 
 not, before the Day appointed came, a great Number of 
 Heads of Families alrered their Minds (yea many condemn- 
 ed what they had done, before thev gor home to their own 
 Houfes) and declared, they did not think proper to proceed 
 as thev had done ; that chcir Children ihould not be called 
 to an Account in fuch a way lor fuch things ^c. &c. And 
 flic Town was fuddtnly.all on a Blaze. This ftrengthen'd 
 t»5C Hands of the iccufed, and fome refu fed to appear, 
 •nd others that did apprrar, behaved unmannerly, and with 
 a great Deprce of Ii.folence, and conterript ot the Autho- 
 rity of the Church. And littk ur nothing could be done 
 furihcr in ihc Aifair. 
 
 This 
 
Mr. JonathanEdwards. 55* 
 
 This was the Occafion of weakening Mr. Edwards's 
 Hands in the Work of the Miniftry, efpecially among the 
 young People ; with whom by this Means he greatly loft 
 his Influence ! This feemed in a great Meafure to put an 
 end to Mr. Edwards's Ufefulnefs at Northampton^ and 
 doubtlefs laid a Foundation, and will help to account for 
 the furprizing Events which will by and by be related. To 
 be fure he had no great vifible Succefs after this ; but the 
 Influences of God's Spirit were greatly with-held, and fe- 
 cuiity and carnality much increafed among them. That 
 great and lingular degree of vifible religion and good order 
 which had been found among them, foon began gradually 
 to decay : and the youth have fmce been more wanton 
 and diiTolute. 
 
 Mr. Stoddard, Mr. Edwards's grand-father and pre- 
 deceflbr in the work of the miniftry, was of the opinion, 
 that unconverted perfons had a rignr in the fight of God, 
 or confider'd as fuch, to the Sacrament of the Lord's Sup- 
 per ; that therefore it was their duty to come to that ordi- 
 nance, tho' they knew they had no true goodnefs,or gofpel 
 holinefs. He maintained, that vifible chril\ianity does not 
 confift in a profefTion or appearance of that wherein true 
 holinefs or real chriftianity confirts. That therefore the 
 profelfion which perfons make in order to be re- 
 ceived as vifible Members of Chrift's Church, ought not to 
 be fuch as to exprefs or imply a real compliance with, or 
 confent to the terms of the covenant of grace, or a hearty 
 embracing the gofpel. So that they who really rejeA Jefus 
 Chrift, and diflike the gofpel way of falvation in their hearts, 
 and know that this is trueof themfelves,may make the pro- 
 fefTion without lying and hypocrify. Accordingly, he en- 
 deavoured to form a fhort profefTion for perfons to make 
 in order to be admitted into the church and come to the 
 facrament, anfwerable to this principle. And it took place 
 and was pradtifed upon in Northampton ; and perfons were 
 admitted into the church, and to the facrament, not under 
 the notion of their being true faints, or that they had any 
 real goodnefs. 
 
 Mr. Stoddard's appearing to maintain this principle 
 made a great noife in the country ; and he was oppofed 
 as introducing fomething contrary to the principles and 
 
 E 4 practice 
 
^5 The Life of the Reverend 
 
 pr3<5ticc of almoft all the churches in Nnv-England. And 
 the matter was publickly controverted between him an4 
 Dr. Increase Mather of Bo/ion. However, thro' Mr. 
 Stood ARD*sgreat influence & afcendancc over ihePeople at 
 Northumpton^n was introduced there, tho' not withouiOppo- 
 fifion. And his principles by degrees fpread very much a- 
 m^iz MnilUrs & People in that county, and in other parts 
 o\Niw E':gianfi ; tho' no church txcQ\>xNorthampi9n publick- 
 ly aad profeiTedly acted upon this principle, by altering the 
 prorefTi )n that thole made, who were admitted to the Sa- 
 crament, to i'uit it to fuch a notion : but required of all 
 who joined to the church a profefTion of that wherein true 
 chrillianity, or real godlinefs confiih. And of late years 
 his opinion that perfons who have no real goodnefs, but 
 are in a chrift'efs Hate, and know thcmfelves to be fo, may 
 make a chridian profcfTion and come to the Sacrament, 
 without lying and hypocrify ; and that they have a righi,and 
 'tis iheir duty fo to do, ha» greatly fpread in the country. 
 
 Mr. Edwards had feme hefitation about this matter 
 when he firft fettled at Noithamptony and afterwards ; but 
 did not receive fuch a degree ot convi6tion, that 'he ad- 
 mitting perfons into the church, who made no pretence to 
 real godlinefs was wrong, as to prevent his pradtifin;: upon 
 it with a good confcience, for fome years. But at length 
 his doubts about the matter greatly increafed, which put 
 him upon examining it more thorouc^hly than he had ever 
 before d'\e, by fearching the Scripture, and reading and 
 examining fuch books, as were written to de^^end the ad- 
 mifTun of perfons to facraments, without a protelhon of 
 laving taith. And the rcfult was a full conviction that it 
 was wron':, and that he could not pra(5tife upon it with a 
 good Confcience. He was fully convinced that to be a 
 uifihU Chr'ijVian was to put on the vifibiiitv or appearance 
 of a real chriftia i ; that the protetr.on o' chnflianity was 
 a protclTi on of th3^ wherein real chrillianity confifts ; wes 
 tlK-rcforc a pr 'fcflion of true rffpe(5\ of Chtit^, and a hearty 
 <.mbracin<» ilif pofpcl he. Miat therefore no perfon who 
 rcj^oKd Chii!^ ;n his heart, cou!<l m^ke fuch a pro'cflion 
 confuK-nt with tiuth. And fhcrclorc, as the Ordinance 
 of the l/ord's ,Supper was inflituted for none but vifible 
 prolcfTing chiiflians, none but thofewho arc real chrirtian* 
 Jji'. e a real tight in the U-^^' ft C^-^ti --^ ---.^ro that ordi- 
 
 nmce : 
 
Mr. Jonathan Edwards. 57 
 
 nance : and that none ought to be admitted thereto, who 
 do not make a profcflion of real chriftianity, and fo lin- 
 net be received in a judgment of charity as true friends to 
 Jefus Chrift, or real faints. || 
 
 When Mr. Edwards's fentiments were known, in the 
 fpring of the year 1744, it gave great offence, and the 
 town was put into a great ferment : and before he was heard 
 in his own defence, or it was known by many what his 
 principles were, the general . cry was to ha^e him 
 difmifTed, as what alone would fatisfy them. This was 
 evident from the whole tenor of their condud, as they neg- 
 leded and oppos'd the mod proper means of calmly con- 
 fidering, and fo underflanding the matter in difpute, and 
 perfifted in a refufal to attend to what Mr. Edwards had 
 to fay in defence of his principles. And from begmning 
 to end oppos'd the meafures which had the be(\ tendency 
 to compromife and heal the difficulty ; and with much 
 zeal purfued thofe, which vvere calculated to make a fepa- 
 ration certain and fpecdy. 
 
 Mr.EowARDS thought of preaching on the fubjedl, that 
 they might know what were his fentiments, and what were 
 the grounds of them, (of both which he was fenfible the 
 moflof them were quite ignorant) before they took any ftep 
 for a feparation between him and his people. But that he 
 might do nothing to increafe the tumult, but on the con- 
 trary take all thofe f^eps, which he could with a good ccnf- 
 cience, that tended to peace, he firft propofed the thing to 
 the church's Oanding committee ; fuppofing that if he 
 entered on the fubje6l publicklv with their confent, it would 
 prevent the ill confequences which otherwife he fear'd wjuld 
 follow. But the mofl of thtm by no means confent to it^ 
 but (\renuoufly oppofed it. Upon which he gave it over 
 for the prefent, as what in fuch circumftances would rather 
 raife a tumult, and blow the hre up to a greater height, than 
 anfwer the good ends propofed. 
 
 Mr, 
 
 j( THEY who have a defire more fully to underftand this contro- 
 vcrfy, and know if it is juftly rcprefented here, may do it by 
 reading what Mr. Edwards wrote on this occafion, in order to 
 explain and vindicate his principles ; together with the Rev. 
 Mr. Williams's anfwer, and Mr Edwards's reply to him. And 
 if they pleafe they may confult what Dr. M&ther, and Mr. 
 Iftoddard before wrote on this fubjeft. 
 
58 The Life of the Reverend 
 
 Mr. Edwards being fenfible that his principles were 
 not u^derftood, and much mifreprefented thro' the coun- 
 try ; and finding that his people were in too much of a 
 heat calmly to attend to the matter in controverfy then ; 
 and were in a difpofition even to refufe to hear him preach 
 upon ir, propofed to print what he had to fay on the point ; 
 as this feemed to be the only way left him to have a fair 
 hearing. Accordingly his people confented to put off the 
 calling a council, till what he (hould write was publifhed. 
 But they manifeHed great uneafinefs in waiting, before it 
 came our of the prefs. And when it was publifhed, it was 
 read but by very few of them. Mr. Edwards being fenfible 
 of this, renewed his propofal to preach upon *t, and at a 
 meeting of the brethren of the church afked their confent 
 in the following terms : " I defire that the brethren 
 " would maniteft their confent, that I Ihould declare the 
 •* reafcns of my opinion relating to full communion in the 
 <« church, in ledlures appointed for that end : Not as an 
 *' act of authority, or as putting the power of declaring 
 ** the whole counfel of God out of my hands ; but for 
 ** peace fake, and to prevent occafion of ftrife." 
 But it pafs*d in the negative. 
 
 Mr. Edwards then propofed that it fhould be left to a 
 few of the neighbouring minifters, whether it was not, all 
 things confider'd, reafonable that he fhould be heard in 
 this matter from the pulpit, before the affair fhould be 
 brought to an iflue. But this alfo pafs'd m the negative. 
 
 However, he having had the advice of the minifters 
 and mcffenters of tiic neij^hbouring churches, who met at 
 Northampton 10 advife them under their difficulties, proceed- 
 ed to appoint a irc^turc, in order to preach on the fubjedl, 
 propofujg to do fo weekly 'till he had tinilhed what he hadto 
 fay. On.Vlonday there was a precin(f\ or fociety meeting, in 
 which a vote was pafs'd to choofe a committee to go to Mr. 
 Eowards, and dciirc him not to preach lectures on the 
 fubie<5l in controvcffy,accor()ing to his declaration and ap- 
 poinimcnt. And accordi^igly, proceeded to choofe a com- 
 n^Mtec ot tl;r.'c men for Vm% purpofe, who wailed on him*, 
 and did their errand. However, Mr. Edwards thought 
 proper to proceed according to his propofal, and accord- 
 ingly preached a number of Sermons till he had linifhed 
 
 what 
 
Mn JonathanEdwards. 5^ 
 
 what hehadtofay onthefubjeft. Thefe le<5>ures were very 
 thinly attended by his own people : but great numbers of 
 ftrangers from the neighbouring towns attended them, fo 
 many as to make above half the congregation. This was in 
 February and March 1750. 
 
 The calling a dccifive council to determine the matter 
 of difference between paftor and people, or rather to dif- 
 mifs the paftor from his church and people, (ior the delay 
 of which a great deal of impatience had been publickly ma- 
 nifefted) was now mere particularly attended to by Mr. 
 EuwARDs and the church. 
 
 Mr.Eo WARDS had before this infixed upon it from time 
 to time, that they were by no means ripe for fuch a pro- 
 ceedure; fas they had not yet given him a fair hearing in 
 defence of his caufe : which if they would do, perhaps the 
 need of fuch a council would be luperfceeded. And be- 
 iides, he thought there was abundant publick evidence, 
 that they were not yet in a temper fuited to attend on, and 
 be adive in fuch a tranfa(5tion, as th« difiblving the rela- 
 tion between them and their paftor ; which would, as 
 things then flood, probably be the event. He obferved, 
 *' That it was exceeding unbecoming churches of the 
 " Lamb of God to manage their religious affairs of greatefl: 
 *' importance in a ferment and tumult, which ought to 
 *' be managed with great folemnity, deep humiliation, and 
 *' fubmiflion to the awful frowns of heaven, humble de- 
 " pendence on God, and with fervent prayer and fupplica- 
 " tion to him. That therefore for them to go about fuch 
 *' an affair, in fuch a manner as they did, would be mod 
 " unbecoming the Gofpel, greatly to the dilhonor of God 
 *' and religion, and a way in which a people cannot expe<5t 
 *' a bleffing. That fuch a great affair as this fhould be 
 ** gone about with calm confideration ; but that fuch a 
 *' temper as the people were then in, was wholly incon- 
 ■** fiftent with this." 
 
 But having ufed all means which he could think of 
 within his Power to bring them to a more calm and cha- 
 ritable temper, and to hear and weigh what he had to fay 
 in his own defence, with attention and candor ; and find- 
 in» that nothing prevailed 3 but rather the tumult and up- 
 roar 
 
6o The Life of the Reverend 
 
 roar was increafed ; he confentcd that a decifive council 
 fhould be called without any turther delay. 
 
 But a difficulty attended the choiceof a council, which 
 uas tor Tome time infuperable. It was agreed that the 
 council (hould be mutually chofen, one half by the oaftor, 
 and the other halt by the church : but the people infifted 
 \jpon it thnt he (hould be confined to the county in his 
 choice. Mr. Edwards thought this an unreafonable re- 
 ftraint on him, as it was known that the minifters and 
 churches in that county werealmoft univerfally agajnft Iiim 
 in the controverfy that divided him and his people, and 
 made the two parties. He indeed did not fuppofe that the 
 bulineis of the propofed council would be to determine 
 whether his opinion which was the occafion of the diffi- 
 culty between him and his people was right or no ; or that 
 what they were to judge of, depended upon this. But 
 their bufinefs would be — to fee and determine whether 
 any poffible way could be devifed for an accommodarion 
 between paflor and people, and to ufe their wifdom and 
 endeavour in order to this. And if they found this im- 
 practicable, they muft determine, whether things were 
 now ripe for a feparation ; whether what ought in jufticc 
 to be previous to a feparation had already actually been 
 done, fo that there was nothing further in juftice to be de- 
 manded b^ either of the parties concerned, before a fepa- 
 ration Ihould tske place. And if he was difrpiffed by 
 them, it would be their bufinefs to fet forth to the world 
 in what manner and for what caufe he was difmifTed : 
 how far he was innoctnr, and whether he might yet be 
 employeil in the v-ork of the m-niliry Sec. All which were 
 matters of great importance to him, and required upright 
 and impartial judges. And conlidering the great influence 
 a difference in religious opinions has to prejudice men 
 one sgainf^ am^iher ; and the clofc connection of the 
 point, in which moll of the mini(\er$ and churches in the 
 coLnty differ'd hem him, with the matter to be judged of, 
 he did not think they could be reafonably looked 
 u;'nn fo impartial judges, as that the matter ought 
 to be v^ holly Itii to them. Befides, he thought the cafe 
 being fo ncA' .Tnd extraordinary, required the ablcrt judges 
 n ^lif land. Tor thefc, and feme other reafons, which 
 •" -^Vr^d, h 'ii'^cd upon liberty to go out of the county 
 
 for 
 
Mr. Jonathan Edwards. 6\ 
 
 for thofe members of the propofed council, in which he 
 was to have a choice. In this, as was jufl now i"aid, the 
 people (Irenuoufly and obftinatcly oppofed him. Ti.oy at 
 length agreed to leave the matter to a council confifting of 
 the^ninirters and meflengers of the five neighbouring chur- 
 ches : who, after they had met twice upon ir, and had the 
 cafe largely debated belore them, were equally divided, and 
 therefore left the matter undetermined. 
 
 However, they were all agreed, that Mr. Edwards 
 ought to have liberty to go out of the county for fome of 
 the council. And at the next church meeting, which was 
 on the 26ih of March, Mr. Edwards offtrM to join with 
 them in calling a council, if they would confent that he 
 Ihould chufe two of the churches out of the county, in cafe 
 the council confifted of but ten churches. The church how- 
 ever refufed to comply with this at one meeting after ano- 
 ther repeatedly ; and proceeded to warn a church meeting 
 and choofe a moderator, in order to ad without their paftor. 
 
 But, to pafs by many particulars, at lenth at a meeting 
 of the church, warned by their paftor, Ahy 3d. they voted 
 their confent to his propofal of going out of the county 
 for two of the churches, (hould be applied to. And then 
 they proceeded to make choice of the ten minifters & chur- 
 ches, of which the council fhould coniift. Accordingly, 
 the churches were fentto, and the council convened on the 
 jQth ot June. Who, after they had made fome fruitlefs 
 attempts for a .compofition between the paftor and church, 
 pafs'd a refolve, by the majority of one voice -f only, to the 
 following purpofe : *' That 'tis expedient that the pafto- 
 Tal relation between Mr. Edwards and his church be 
 immediately diflolved, if the people ftiil perfiftin dehringit." 
 And it being publickly put to the people, whether they ftill 
 infifted on Adr. Edwards's difmiflion from the p^ftoral 
 office over them ? A great majority (above two hundred 
 againft twenty) zealoufty voted tor his difmifiion. And he 
 was accordingly difniifTed June 22, 1750. 
 
 The 
 \ One of the churches which Mr. EJivarJ's chofe did not lee 
 fit to join the council. However, the miniller of that church 
 being at Northampton at the fitting of the Cciincil, v^as de- 
 fired by Mr. Ea-vjards and the Chorch to fit in Council and 
 aft, which he did. But ther- being no meilenger froia the 
 Church, the council was not full, and there was a difpaxiry i 
 by vj^hich means doobtlefs, there was O.t: vote n\:):f: icr an 
 iiiiniediaie difmilTion, than againft ic. 
 
^2 T^hs Lite of the Reverend 
 
 The (liflenting part of the council, cntcr*d their profcl^ 
 againrt this proceeding, judging that it was too much in a 
 hurrv, as they were by no means ripe for a reparation, con- 
 iidering the paft condu<i;t, and prelcnt temper of the peo- 
 ple. And fome of that part of the council that were active, 
 exprcHcd ihemfelves furprized at the uncommon zeal and 
 eng^gcdnefs of fpirit, publickly manifeikd by the people 
 in iheir voting for a difmiirion j which evidenced to them, 
 and all obferving fpe^tators, that they were far from a tem- 
 per of mind becoming fuch a folemn and awful tranfa<5\ion, 
 confidered in all its circumftances. 
 
 Being thus difmifled, he preached his farewell Sermon 
 on the tirft of July, from 2 Cor. i. 14. The do(51rire he 
 obferved from the words was this, ** Miniflers and the 
 " people that have been under their care, muft meet one 
 *' anoiher before Chrift's tribunal, at the day of Judgment." 
 Jt was a remarkably folemn and affcding difcourfe, and 
 was publifhed at the defire of feme of the hearers. 
 
 After Mr. Edwards was difmifTed from Northampton^ 
 he preached there fome times occafionally wFien. they had 
 no ether preacher to fupply the pulpit ; till at length a 
 great uneafmefs was manitefted by many of the people, at 
 his preaching there at all. Upon which, the committee 
 for fupplying the pulpit, call'd the town together, to know 
 their minds with refpe6t to that matter : when they voted 
 that it was not agreeable to their minds, that he (hould 
 preach among them. Accordingly, when Mr. Edwards 
 was in town, and they had no other mimfter to preach to 
 them, they carried on publick worlbip among thcmfelves, 
 and without any preaching, rather than to invite Mr. Ed- 
 
 wards 
 
 EvFRV one muft be fcnfiblc that this was a great trial to 
 Mr. Edwards. He h^d been near twenty four years among 
 that people ; and liis labours had been, to all appearance, 
 from time to time greatly blefled among them : and a great 
 number looked on him as their fpiritual father, who had 
 been the happy inHrumcnt of turning them from dirkncfs 
 »o light, and plucking them as brands out of the burning. 
 And tlicy had from time to time profclTod that they looked 
 upon it as cue of their ^rcaicrt priviledgcs to have fuch a 
 
 miniiUrt 
 
Mr, Jonathan Edwards. 63 
 
 minifter, and manifefted their great love and efteem of 
 him, to fuch a degree ; that, fas St. Paul fays of ihe Ga- 
 latians) if it had been pofTible, they would have pluck'd 
 out their own eyes, and given them to him. And they 
 had a great intereft in ^/V heart : He had borne them on 
 his heart and carried them in his bofom for many years ; 
 exercifing a tender concern and love for them : for their 
 good he was always writing, contriving, labouring; for 
 them he had poured out ten thoufand fervent prayers ; 
 in their good he had rejoyced as one that findeth great 
 fpoil ; and they were dear to him above any other people 
 under heaven. 
 
 Now to have this people turn aga'tiil him, and thruft- 
 him out from among them, in a great tumult and heat, 
 with hafte, and a great degree of violence ; like the Jews 
 of old ftoping their ears and runing upon h\tn with furi- 
 ous zeal, not allowing him to defend himfelf by giving 
 him a fair hearing ; and even refufing fo much as to hear 
 him preach ; many of them furmifmg and publickly fpeak- 
 ing many ill things as to his ends and defigns ! To have 
 the tables turned fo fuddenly and the voice fo general and 
 loud againft him. This furely muft come very near to 
 him, and try his fpirit. The words of the pfalmift feems 
 applicable to this cafe, " It was not an enemy that reproach- 
 «' ed me, then I could have borne it ; neither was it hs 
 *« that hated me, that did magnify himfelf againft me, then 
 ** I would have hid my felf from him. But it was thou — 
 «* my guide and mine acquaintance. We rook, fweet coun- 
 *« fel together, and walked unto the houfe of God in com- 
 *« pany. 
 
 Let us therefore now behold the man J 
 
 The calm and fedatenefs of his mind ; his meeknefs 
 and humility in great and violent oppofition, and injurious 
 treatment ; his refolution and fteady conduc^^ thro* all this 
 dark and terrible ftorm, were truly wonderful, and cannot 
 be fet in fo beautiful and affecling a light by any defcrip- 
 tion, as they appeared in to his friends, who were eye- 
 witncHes. 
 
 Mr. Edwards had a numerous and chargeable family, 
 and little or no income, exclufive of his falary : and con- 
 fidering how far he was advanced in years ; the general 
 
 difp^fition 
 
64 T^he Life of the Reverend 
 
 difpofition of people who want a minifler to prefer a yov^;^ 
 man who has never been fettled, to one who has becu 
 difmilTcd from his people ; and what niifreprefentations 
 were made of his principles thro* the country, it looked 
 lo him not at all probable that he fhould ever have oppor- 
 tuciry to be fettled again in the work of the minilUy, 
 if he was difmifled from t^crthatnpton : And he was not 
 inclined or able to take any other courfe, or go into 
 any othcV bufinefs to get a living. So that btggery 
 as well as difgrace ftared him full in the face, if he perfiOcd 
 in his principles. To be fure, he viewed h mfelf 
 as tak n.: the moft dire(5l way to thefe, according 
 to the natural courfe of things, by difcoverins and 
 adhering to his principles, in the fituation he then was. 
 Kor he foi faw all this, before it came upon him j and there- 
 fore had the opportunity and the temptation to dcape it, by 
 concealing his principles. When he was fixed in his prin- 
 cples, and betore they were publickly known, he told 
 fomc ot his friends, that if he difcovered and pcrfifted in 
 them, it would moft likely ifTue in his difmiflion and dif- 
 grace ; and the ruin of himfelf and family, as to their 
 temporal interefts. He therefore firft fat down and 
 counted the coft, and deliberately took up the crofs, when 
 it was fet beiore him in its full weight and magnitude} 
 and in direct oppofnion to all worldly views and motives. 
 And theff fore his conclude in thefe circumlUnces, was a re- 
 markable cxercile and difcovery of his confcientioufnefs ; 
 and his readinefs to deny himfelf, and forfake all that lie 
 had, to follow Chnft. 
 
 A man muft have a confiderable degree of the fpirit of a 
 martyr, not to flinch in fuch a cafe as tins ; but go on with 
 the rtedfaftncfs & relolution with which he did. He, as il 
 were, put his life in his hand, and ventur'd on where truth 
 and duty appcar'd to lead him, unmov'd at the ihreaini/ig 
 dangers on every fide. • 
 
 However, God did not foifakc him. As he gave him 
 thnjr mward fupports by whuh he was able in patience to 
 pulTefs his foul, and calmly and couragioully row on in 
 the i>orm, as it wcrr, in the hct o\ boifirous winds, beat- 
 ing hard upon him, and in ihe midi^ ot gaping waves 
 tlL'-catnin^ to Iwallo'.s l.iin ui> : fo he foon appear'd for him, 
 
 in 
 
Tlf^ Jonathan Edward?. 
 
 ijjl^ls providence, even beyond all his expe6Vations. H 
 CorrefpondeDts and other rrundsin Scotland, hearing or l.is 
 dilmiliion, and fearing it might be the means of bringing 
 him inro worldly ftraits, generoully contributed a handl'omc 
 fum, and fent it over to hinrl, 
 
 ArfD God did not leave him without tender, valuable 
 friends at Northa?npton. For a fmall number of his peopld 
 who oppos'd his difmifTi m from the begmning,* and fome 
 who aii^ed on neither fide, who joined with htm after his 
 difinilfion, and adhered to him, under the mfluenceof 
 that great elteem and love of iVif. Edwards, were wjlling 
 and thought themfelves able to mamtain him : and infided 
 upon it that it was his duty to ftay among them, as a 
 diHind and feparate congregation fiom the body of th« 
 town, who had rejedled him, 
 
 Mr. Edwards could not fee it to be his duty to (lay 
 among them, as circumftances were ; as this would pro- 
 bably be a means of perpetuating an unhappy divifion in 
 the town ; and there v^as to him no profptd of doing the 
 good there, which would counterbalance the evil, How- 
 cvrt'-, that he might do all he could to fatisfy his tender 
 aind aiHi(fltd friends j and becaufe in the multitude of coun- 
 fellors there is fafety, he confented to afk the advice ot an 
 ecclefiaftical council. Accordingly, a council was called, 
 and convened at Northampton on the 15th of Alay 1751. 
 
 The town on this cccafion wus put into great tumult 
 artd fire. They who were adfive in Mr. Edwards's dif-. 
 mi01cni fuppofcd, tho' w.thour any e;ro' nd, and con'^ary 
 to tru^h, that le was contruii.g and atif^mptiug with his 
 friends, a^nn to intr'^uuce himfelf at A^ar^^^;/?/!/^;^. They 
 drew up a rcmonitrance aganl^ their pi oceeduigs, and laid 
 jt before the council (tho' they would, not acknowledge 
 them to be an cceieii-jft ca:) conraining many heavy* tho* 
 grouadfels, infinuation* an'-* charges againft Mi. Edwards, 
 and bitt^cr accufation»of the party whf> had a ;her«d 10 him; 
 Bur rt^ufed r» ;jppe-r and fu^port ^ny of lUur charge^, of 
 fo mu h a» to giv^e the gentleine.. ot the counwi' ^ ny op- 
 port unity to c r.rer ^,th them, about the affair dc^cn^ing ; 
 tho' it was diligently fought. 
 
 F Till 
 
 i 
 
» 
 
 The L \TE of the Reverend 
 
 The counci; having heard what Mr. Edwards, and 
 they who adhi-r'cl to him, and any oihei^ vh\o dcfircd to be 
 heard, had to fay, advifed, agreabie to Mr. Edwards's 
 judgment and cxpec"^tation, that he fhoiild Icaye Norihamp' 
 ion^ and acc^t or the MifTion to which he was invited at 
 ^tccllYiiigt\ ot which a iiiore particular account will be given 
 prefciitly. 
 
 Many other fa(5\s relative to this fonowful, ftrange.fur- 
 prizing affair (the moft fo do-ibtlef-i of any of the kind, 
 that ever happened in New- England ; and perhaps, in any 
 part o\ the chriltian world) injght be related ; bur as this 
 nu>re general hiOory of it, rnay be iufficient to anfwer the 
 tiids propofcd, viz. to reolify fome grofs mifreprelentati- 
 ons that have been made ot the matter, and dilcover the 
 ;:reat trial Mr. 1:.dward3 had herein, 'tis lho»'ght Heft to 
 .L-p-afs other particulars. As a proper dole to this melan-* 
 riiuly ilory ; and to confirm, and further i!!uftrate v^hat has 
 J^e'?n related, the following letter troin Joseph Hawlev, 
 Elqi (a gentleman who was well acquainted v ith, and very 
 ijiivc in the iraufuclions or this whole affair, and very 
 s ih a head and leader in itj to the rev. Mr. Hall of 
 ;>//:/;, pubiifhcd in a weekly News-l^aper m Bofioriy AJ^ 
 1.^. 1760. IS here infer ted. 
 
 Tj ihi Rev. Mr. Hall ^/'Suttoii. 
 
 /-:.'j. 6.'. Northampton., May 9. 1760. 
 
 T Have often wilhed that every Member of tbe two ecciefia'Jicrl 
 ils (titat formerly fat in Norihampton upon the unhnppy 
 .nces betv\ceiiouf former moft worth \ and reverend pafior 
 
 a; '<nn Eti^tarJs and tbe church here; whereof you was a 
 
 " rv : ; I fay Sir, I have often wifh'd every of them truly knew 
 J ,fe of niv own cocfiufl in the alVairs that the one and 
 . of faid ccuncils are privy to ; and as I have I.^ng appre- 
 hef.Jtu i: to be my duty not only to bunib'c my ft. If before God 
 tor what was irchril^ian and finlul. in my conduft before faid 
 courc'if, l)at iilfo to CO fcfs my faulcs :o them, and take fhame 
 to my fcif therefor before them I have often rtudicci with m^ 
 fvlf in A hit mioncr it wa» prafticab!^ for me to do it ; andVhca 
 I uHvlcrilood that you Sir, and Mr Eaton were to be ^iC.nU '^prig 
 AC the turns of their late council, I rcfo vcd to improve the oppor- 
 tunity fully tJ open my m nd there to you and him thereon; and 
 thougi t tha' pr' bah y fomc method m'ght be then thr^Light of io 
 ^hlch my rcilc-'aoni on my fclf touching the matters above hIr-.-d 
 
Mr, Jonathan Edwards. 6j 
 
 at. iTi'gVt be communicated to mol^ if not all the gentlemen a- 
 roreLiid. who &.<i not refids in th-s county : but yoL ki ow, Sir, 
 how cliScult it was for us to converfe together by our (elves vhen 
 at CsA/'^>'?"^, with-iut givirg umbrage :a chat peop e ; I J^-.ere- 
 fore prapofed writing to you upon the matters which 'I had rhen 
 opporruniry only mol^ fummarily to f>.ggc'.t ; v-hich yru Str, fig- 
 nifi'.d would be agrea le lo you : 1 theic^ore now ur;derak'. what 
 J then prcpoled, in which I huinbiy afk t^>e,d'vinc aid ; and that 
 f may be made moll treely willirg fully .'to cnfeis my fin and 
 [,uilt to you and the world in thofe inrtances whic\ I hav realoii 
 to fuppofe fell under your notice, as they were publick and noto- 
 rious tranfaaions, and on account whereof, therefore, you Sir, 
 and all others who had knowledge thereof, had juft caufe to be 
 offended at me. 
 
 And in the firfl place Sir, I apprehen-1 that with the'tliurch and 
 People of Northampton, I nrned and erred exceedingly in con- 
 fenrirrg and labouring that there fbould be fo early a dji^'lTion of 
 
 ' Mr Eaivards from his palloral reUcion to U?, even upon the (up- 
 policion that he vvas really in a mHUke in the difpuied toint : not 
 only bccaufe the difpute was ispcn matters fo very difpu table in 
 thertlfelves and at the greateft remove from futidamentai. but bc- 
 caufeiVIr Edzva^ds fo long had approved himfelf a moil fauhful and 
 painful pallor to faid church ; and alfo changed his feniiincnts in that 
 p int jvhoily from a lender regard to what appeared to him to bo 
 rruth ; and had made known his fentiments with great modera- 
 tion and upon great deliberation, againil all worldly motives and 
 from mere fidelity to his great mafter, and a tender regard to the 
 foals of his flock, as we had the hig'ieft reafon to judge ; wh>cli 
 confiJerations now feem (O me iufiicient ; and would (if we iiad 
 been of a right fpirit) have greatly endeared him CO hi. peop'-e, and 
 made us to the iall degree, re-adant to pircing with him, and dif- 
 pofed us to the exe-cile of the greatefl candour, gentlenofs and 
 moderation : ho.v mach of thi revcrfe whereof appear d in us, 
 I need not tell you Sir, who was an eye witnefs of our tcmpcc 
 and condu(ft 
 
 And altho'' it docs not become me to pronounce declfively on 
 a point fo difputable as svhat was then in difpute ; yet I btg leave 
 to fiy, that I really appr-hend that it is of the highslt rno- 
 ment to the bodv of this church, and tj me in partictjlar, moll fo- 
 
 ^icitoufly to enqi i e, whc:hcr like the Pharifees and Lawyer: in 
 John'-fiaptiirs time v.e did not rejedl the cnunfel of God sf?3in{l: 
 oir feives, in rejeding iVjr. EdiM'jrds »nd hi? dotlrine; which was 
 thegrouidof his d>i;n;irion. And i humbly conce've that it 
 
 ■ highly mports us all of ihis church, moll feri< uflv and impartially 
 to examine what th.Tc mcft v.crtliy ^nd abiedivme ah ut rhat 
 tinte pqbliflhed in fupport of the fame, whereby he bdng dead 
 yet f^xakfiCh, 
 
 F z But 
 
63 The Life of the Reverend 
 
 B;jt tlicre wsrc three things 'ir, e''pec";illy in my own p3r- 
 trc ihr conduct before the firft council, which have been jullly 
 matter of great grief and much trouble to me almoft ever ifince, 
 to mil. 
 
 In ihe fird place I confefs Sir, that I a61ed very 'mmodeftly and 
 rbuifively to you. as well as iij irioufly to the church arid my felf, 
 v/hen with much zeal and unbecoming aflurance, I moved the 
 council that they would inierpjfe to filenct; and ftop you in an 
 addrefs you ws nak'ng one mormng to the people, wherein you 
 was, if I don't mirremember, briefly exhorting them to a tender 
 remembrance of the former afFci^ion and harmony that had long 
 fubfj.led between them and their reverend pall r, ar,d the great 
 • comfort and profit which they had apfrehen^ied that they had 
 feceiteJ from his miniftry ; for which Sir, 1 heartily afk ycur 
 forgivenefs ; and I think, that we ought inllead of cppofing an 
 exhortation of that nature, to have received it with all thank- 
 fulr.ers. 
 
 Another particular of my condufl be^'ore that council, which I 
 row apprehend wa? criminal, and was owir.g to the want of that 
 tender affsflion and reverend refpefl and efteem for Mr. Eanjtjarcis 
 which he had highly msrited of me, was my flrcnuoufly oppofing 
 the adjournment of the mattef-s fubmitced tj that council, for 
 about two mon:hs;for which 1 declare my felf unfeignedly forry ; 
 and r with rtiame remember, that I did it in a peremptory, deci- 
 five, vchcTient ard very immodeft manner 
 
 But Sir, the moft crijninal pari of my conduft at that time, 
 
 -.1 I am confcious or was my exhibdng to that council a fet 
 
 oi arguments in wriiing: the drift whereof was to prove the rca- 
 
 fonablenefs and necefliiy of Mr. Edxvard's difraiirion in cafe no 
 
 accommodation was then tfTcded with mutual confent ; which 
 
 tra^ by clear implication contained fome fcvere. uncharitable, and 
 
 if I don't mifrcmembcr, groundlefj and flanderous imputations on 
 
 Mr. Ecitvarih and exprcii'ed in b trer la ^guage ; and a!:ho' the 
 
 ^\ dreft thereof was not done by me, yet I foolifhly and 
 
 conftTted to copy it ; and as agent for the church, to 
 
 i:it It and deliver it to the council, which I could never have 
 
 dofie, if f had not had a wicked rchlh for pcrverfe thirgs : which 
 
 Condu"^ of m'n?, I confefs wai very finful ; am perfwaded was 
 
 Hghly provoking to God, and for which I am afhamcd, confound- 
 
 c :. and have n')thing to anfvver. 
 
 As to the church'* remori'lrance (as it was called) which their 
 comnittcc prefcrr'd to the lall of f.id councils, to all whic hi was 
 COnfenting, and in the compoGn^ whereof I was very active, as 
 nM) in bringing the church to their vote upon it : I would in the 
 fi.'rt olace onlv rbfcivc, tha: I don't remember any thing in that 
 fmill part of it which w.is pUinly difcurfive of the cxpedie. cy 
 cl Wr. £./:ti'/'s rc fcrJcmcat here as pallor to a pan of the 
 
 church. 
 
Mr, J p N A T H A N E D \y A K D s : 69 
 
 church, which was very exceptionable ; bat as to a!l the refidue, 
 which wa? much the greatetl part thereof (and I am not certain 
 that any paiiwas wholly free) if was every where larded with un- 
 chriftian bit'ernefs, farcaftical and unxnannerly infinuati^rs, ccn- 
 ta'nec^ divers diredV grievous and criminal charges and allegaiions 
 agun^Mr. E^ivards ; which J have fince good realon toTuppLfe ueic 
 all founded on jealous 6c uncfuritahle miftake; and fo were really 
 grofs flinders, aifo many heavy and reproschfjl charges upon 
 divers of Mr. Edwards's adherents, and feme fevere cenfures of 
 them all indircrimina.ely ; all of wni-.h (if net wholly faife and 
 groundlefa) yet were altogether unneceffary, and therefore highly 
 criminal, indeed I am fuPy convinced, that the whole of that 
 compofure, excepting the Imall part thereof abovementioned, was 
 totally unchriftian, a Icandalous, abufive, iiijurious libel, agair.ft 
 Mr Ednxjards and his part'cular fr ends ; efpec ally the fcim:r, 
 and highly provoking and detel^able in the fight of God ; for 
 which I am heartily^ lorry at d afhamed ; and pray I may re- 
 member it with deep abafement and penitence all my days. Nor 
 do I now think that the church's cDnd d in refufing to appear and 
 attend before that council to fupport he charges and allegations 
 in faid remonrtrance aga nft Mr. Edwaids and faid brethren, which 
 they demanded, wa^ ever vindicated by all the fubtle anfwers that 
 were given to faid demand ; nor do I think that our ccnduft in 
 that inftance was capable of a defence, for it appears to me, that 
 by making charges of fcandalou^ matters againft them before faidt 
 council, we nccefTarily fo far gave that council jurifdidtion; and 
 I own with forrow and regret, that I zealoufly endeavoured, thai", 
 the church (hou d perfeverirgly refufe to appear before faid' 
 conr.cil for the purpo'e abovefaid ; which I humbly pray Gcd to 
 forgive. 
 
 Another part of ray condu^. 5/>, of which I have Icngrepefit- 
 ed, and f©r which I hereby declare my hearty foriow, was my 
 obftirate oppofiaon to the laH council's having any conference 
 with the church ; which faid council earneflly and repeated]; 
 moved for, and which the church finally denied (as ycu know' 
 I think it difcovered a greit deal of pride and, vain fLfficitncy 1 
 the church, and fhewed them to be very cpiniative, efpeciai 
 the chief itickler-, one of whom 1 own J uas, snd think it v;: 
 running a moft prefumptuous^rifk, and a6t:r^ the part of prCL 
 fcorners. for us to refufe hearing and cardialy and fcriouHy cOii- 
 fidenng what that council cou'd fay or pror.ofe to us; among 
 whom there '^ere divers jallly in great reputation for arace and 
 wifdom. *^ 
 
 In thcfe inftances 5/;. of my conducl.and otber<: (ro which yod 
 was not pr vy) in the courfe of that n^.cfi melarcl oly contention 
 wiih Mr. VJ-j:ards, wherein I new fee that I wa; very much in- 
 Ikcnccd by vaft pride, feif fuf^ciency, ,'mbilion anc 'vanity. £ 
 
 ^ 3 appcrvi- 
 
7« The Lite of the Reverend 
 
 appear to my felf vile, and doubtlcfs much more (o to othcn 
 WHO arc more impartial ; and do in the review thereof, aS- 
 hor my felf, and repent forely : and i^ my own heart condemni 
 me it behovfj me lolemnly to reinember, that God is greater, 
 and knoaetlj all th'ng^ ; and I hereby own, Sir, that fuch treat- 
 ment of VI r Ei'TLc/rc/'s, as is herein before ment'oncd, v.kerein I 
 v-ai (o deeply concerned and ad.ve, was p rticu^arly and very 
 a£g;avaed!y finful pnd ungrateful in me. b^caufe 1 was no' crly 
 under die coiuiiion obli:afions of esch individual of the f^c'.ety to 
 h:m, as to a molt ab c. diligent and faithful paflor ; but ] had 
 r.)fo received many inllances of hi;^ tcnderncfs goodncfs, and ge- 
 ne. '^fiv tome, as a yourg kinfman, whom he wa> difpofcd to 
 treat in a moi^ friendly manner 
 
 IniJeed. Sir I mull own, that by my condu<^ in confultirg and 
 acflmg agf'inft Mr EJnjwards withir the time of oui moit unhappy 
 cilp'.'es w;th hi:n, and elperially in and about that abominab'e rc- 
 jji'Miitranct* I hnve fo far lymboHzcd with B-.laam, Ahitopktl and 
 J daj. that I am ccnff>urded and fijled with terror oftentimes 
 wlicn I attend to the iiu il painful fimilitudc 
 
 Ard 1 freel. confels, that on account of my conduct above- 
 
 mcnitoned. 1 have the grei'cft reafon to tremble at thcfe mod To- 
 
 ]emn and a»v'ul wrrds of cur Saviour. Mattb. i8 6. and thcfe in 
 
 luke 10 h at ihe i6 h : and 1 am molt forely fcnfibl that no- 
 
 tlan^ b'..i that infin';e grace and mercy wbicli faved f^me of 
 
 thebetjayer> and murderers of our blcITed Lord and the perfe- 
 
 Cutof' ot h.s marrvrs, can pardon me ; in which alor e 1 hope 
 
 for pardo , for th^ frike of Chrirt, 'xhoff blood ibicfTcd be God) 
 
 cleanfc;h from all fin Cr^ 'he whole Sir^ ] am corvirced.that 
 
 ] have ihe grcrjtelt rcalon to fay as /)<7i.'V, " Have mercy upcm 
 
 • mc. O Gfd. acc< rc'ii g to thy lovng kindnefs, accoidi;ig to 
 
 t! e multtude of thy lender mercies blot out mv tr.'tn-'g'ef- 
 
 *' fun» waOi R.c ihr. u^hj. from mine in-qui'y. and clcanCe me 
 
 ''' from my fin ; for I acknowltdge my trci fgr- Ificns, and m> fin 
 
 is ever before mc : hide thy face frrm n y fjr5. r.rd b"it cut 
 
 all m re in quities • cre<:te n me a clean hcarr, O Gcd, ard 
 
 rtmw a ri^^ht fpirit within mc ; c^.ft mc not away from thy pre- 
 
 ftnce.and take nf:t t' y holy fpiiit from me, RcHore Onto me 
 
 tbe joy of fhv ialvajon, and uphold me with thy ii'^t fpirt." 
 
 At.d i humbly npprchcnd that it greatly concerns the church 
 
 r h\rtitiff}}'!an m^'li icric,ufl>' to <.xamir.c whether the m.-^ny hatd 
 
 ccchff, fpoJccn bj many particular membe-s ngainfl their fcr- 
 
 cr paflor, feme of which the church rta'.ly courtcnarccd, ai d 
 
 y\:^^ a>!y thcfe Ipokcn by the church rs a hod), in that moft vi!c 
 
 /cr.Kntlfir.cc. arc not fo odious and unocdly, as to be uferly un- 
 
 1 r.b!e of defence ; ar>d wretVcr faid church frrc not guilty Q^ 
 
 at fjn in. being fo willing £nd difpofed for fo Cight a caufc, to 
 
 :;h fo fa;;hful an^l gocly a rr.iaiUcr as Mr. Edi^r.rds was. 
 
 A.id 
 
ikfr. Jon A T H A N E D w A KD s. '71 
 
 And whether ever God will hold us guiltlefs 'till we cry to him 
 for ChriPi's fake to pardon and fave us from thit judgment whxh 
 fuch ungodly deeds deferve, and publickly humb'e and take fl-inme 
 •to our felves therefor. And I moft heartily wifli and pray that 
 the town and church of Norihampon would fejioufly and carefully 
 examine whether they have not abundant caufe to judge tbatiliey 
 are now lying under great guilt in the fight of Gcd : ar.d whether 
 thofe of us who were concerned in that moft aw^ul contention 
 with Mr EdxvarJs, can ever more reafonably expe6l God's favour 
 and blefTing, 'till our eyes are opened, and wc become thoroughly 
 convinced that we have greatly provoked the moftHigh. and been 
 injur'ous to one of the bell of men ; and until we fhall he tho- 
 roughly convinced that we have dreadfaily perftcuiedLhrift by per- 
 secuting and v€xing that juft man and feivant of Chrift ; unt'l we 
 Ihall be humble as in the dud therefor, and till we op-, nly in 
 full terms, and without baulking the mr.tter, confefs the fame 
 before the Vvorld, and mod humbly and earn^diy feek forgive- 
 nefs of God, and do vvh.it we can to honor the memory cf Mr. 
 Bduoards, and clear it oi all the afpe^ ns wh ch we u.juHy cafl 
 upon him ; fince God has been pleas'd to put it beyond our power 
 to aik his forgivenefs. Such terms I am perfwaded the great and 
 righteous God will hold us to, and that it v/i!l be in vain for us to 
 hope to efcape with impunity in any other way. This I am con- 
 vinced of with regard to my felf. and this way I moO foiemnly 
 propofe to take to my felf (if God in his mercy Ihali give me 
 opportunitvjthatfo by making Uqz confefTiOn roGod & man of ray 
 fin and guilt, and publickly taking fhame to my felf therefor, | 
 may give glory to the God of Ifrael, and do what in me lies,to 
 clear the memory of that venerable man from the wrongs and 
 injufies I was {o a£live in bringing on his reputation and charafber; 
 and I thank Goi that he has been plcafed to fpare my life and,, 
 opportunity therefor to this time, and am forry that I bavs 
 delayed the affair fo long. - .. . 
 
 Altho' 1 made the fubllanca of almoft all the foregoing te- 
 fleftions in writing, but not exadlly in the fame manner to Mr. 
 Edixards and the brethren who adhered to him, in Mr, Ednvards\ 
 life, and before be removed from Stackbridge^ and I have re^fbn 
 to believe that he, from his great candour and charity, heartily 
 forgave me and pray'd for me : yet becaufe that was not gene- 
 rally known, I look on ir.y feif obliged to tnke further fteps ; fov 
 while I kept fiience, my bones waxed old, ^-c. 
 
 For all thefe my great fiui therefore, in the firft place, I hum- 
 bly and mnlt earnelTly a[k forgivenefs of God ; nexrly, of the 
 relatives and near friends of Mr. Ed-iv.irds, I alfo afk the for- 
 givenefs of ail thofe who were called Mr. Edivardi'i adhercnra ; 
 *■ J of all the members of the ecclefirift'cal councils above men- 
 tioned ; and laftly, of all chrillian people, who have had any 
 knowledge of the matters abovefaid, or any cf ihe.n, 
 
 •' - F 4. r 
 
7 J The Life of the Reverend 
 
 I \ zvt ro defire, ^ir. that you fh^ u'd make any fecrct of this 
 leier ; Hu defire you u^ula conimun-ciBl^ the lame to whom 
 yu *^.« I ji'U^c proper and 1 purpoie ( f (iod lha!l give me op- 
 pTtLP ty ; (o p»ocuie it to be puhlilhe in lome one of the pubr^ 
 \ c rev.8 papers ; \oi 1 cai/t cevik any other way of rrak ng 
 knnwn n>> cn-in ert^ of the f' re-go nj; niotrer- to all who oughc 
 to be .'icqu iin eo therewith, and the rcfcre I ih:r.k I dught to do 
 r, wha etcr remarks i may fcrtfre will be made thtrron 
 
 r'r ah y when it comcb ou:, lome ol my acquaim rce will 
 prrpounce me quite '^ver rur with v^poLTs . others will be fur- 
 rifhed w.th matter for mirh ap'-j p!ea(":.utiy ; other«> will Curlorily 
 j^alj. It over, as relating to mat «•r^ qui e Ita e : but fcoie 1 am 
 prrfwsd'd vvii'j rejryce to lee n»e b-'ou'.^ht to a fenfe of nny fin 
 aiid r:u> ; and I »iiv {e\\ OiaM be confcious thnt J have done 
 lorn' rh ng of what the na'ure of the caie admits, towards urdo- 
 incT whai ii>, anu long has beeo, to my greaielt ;emorle and trou- 
 b e that it was ever d 'ne 
 
 Sir, \ dcfirc that none V o_.d enterta'n i ihougVt ^rrm my hav- 
 ing fpoker, rcfpeftfuliy of iVlt EiWuordi, that 1 am dilaiFefied to 
 0';r preiert palt.T ; for ihe very rcve;fe is true ; and I have a 
 reverend e'.leerti, real value, ard hearty affedbon for him, and 
 b;el od, thai he has nowithiirrdirj? a',1 fur un\\« rthinels, gi\cn 
 us ne to fuccccd Mr. frf'ivarvi, who. (as I have reafon to hope) 
 i> truly faithful. 
 
 • concitide this !nnj» letter, by heartily defiring your prayers, 
 tlat m. repi'ntar.ce of my fins 'db^vemfr.tic ncc may I e ui:feign- 
 td and gci-uine, and fuch as God m infinite raecy fo. C/iriil's 
 i:ikc wi.l accept : and 1 beg ea/e to fblcnbe in- ulf, 
 ti>Vr, yi^ur realjtio' very ur.woi thy friendy 
 and obedient jcrva^it^ 
 
 JOSF.I H HaWLEY. 
 
 S i:^ C T 1 O H III. 
 
 His M I 5 G I o N to the I N D 1 A N s St Stockbrirf^e 
 
 kc. 
 
 TUE Indian MiiTion zt F.udhidc." [z Town In the 
 wtlkrij part or the froMiicc of the AJaJJuchuJctts- 
 />V;;-, fixt\ Miles ftoni Ncrihaf.iJ tifi) being vacaju by 
 tnc I ciil) i>i the larc revere d Vlr. Sr.KChANT, tlic I onor- 
 eA and reverend (J« nu-nUi.O' ets for Indian aflairs, ii.^^//'*ff, 
 h.o have ilie care and »'.irccii()i\ of it, applied to him, as 
 ' '• ir.ofi fuitablc pcrfi-n ihcy cculd think of to bctrufl vviiL 
 
 that 
 
JVir. Jonathan Edwards. 73 
 
 that miffion. And he was at the fame time invited by 
 the inhabitants of Stockbridge ; and being advifed by the 
 council, above mentioned, to accept of the invitation, he 
 repair'd to Stockbridge ; and was introduced and fixed as 
 miifionary to the Indians there by an ecclefiaftical council 
 cali'd for that purpofe, /^uguji 8- 1751. 
 
 When Mr. Edwards firft engaged in the mifTion, there 
 was a hopeful proi'pec!:^ of it's being extenfiveJy ferviceable, 
 under his care and mfluence j not only to that tribe at 
 Jndians which was fettled at Stoikbridge^ bur among the Six 
 Nations : fome of whom were coming to Stockbridge to fet- 
 tle, and bring their own, and as many of their neighbours 
 children as they could get ; to be educated and inftrudled 
 there. For this end, a houfe tor a boarding fchuol, which 
 was projedted by Mr. Sergeant, was erected on a trac5t 
 of land appropriated to that ufe by the Indians at Stock- 
 bridge : where the Indian Children, male and female were 
 to be educated, by being cloath'd and fed, and inftruv5led 
 by proper perlbns in uferul learning. And the boys to be 
 learned hufbandry or mechanic trades, and the girls all 
 forts of women's work. For the encouragement of which, 
 fome generous fubfcriptions were made both in Eng- 
 land and America. And the great and general Court of the 
 Province of the Majfachufeiis-Bay^ did much to promote the 
 affair, -and provided lands for the Mohocks to fettle on, 
 who (hould incline to come, /ind the generous Mr.HoL- 
 Lis, to encourage the thing, order'd twenty four Indian 
 Children to be educated on the fame footing, wholly at 
 his coft. Alfo the Society in London^ for propagating the 
 Gofpel among tlie Indians in and d^oout Neiv- England^ dl* 
 rtt\td their Commiirioners in Bojion to do confiderable to- 
 wards this defign. 
 
 But partly by reafon of fome unhappy differences that 
 took pbce among thofe who had the chief management of 
 this affair ar Stockbridge, of which a particular accour>c 
 would not be proper in this place j and partly by thenar's 
 breaking out between England and France, which is ge- 
 nerally very fatal to fuch affiifls among Indians, this hope- 
 ful profpedt came to notliing. ^ 
 
 Mr. 
 
74 The Life of the Reverend 
 
 Mr. Edwards's labours were attended V(4th no remar- 
 kable vifible fuccefs while ^iStcckbridge : tlio'ii^erform'd 
 the bufinefs of his mifTion to the good acceptance of the 
 Inhabitants in general, both Englifli and Indians, and of 
 the CommilTioners, who fupported him honorably, and con- 
 fided very much in his judgment and wifdom in all mat- 
 ters relating to the miflion. 
 
 Stockbridge proved to Mr. Edwards a more quiet, 
 and, on many accounts, a much more comfortable fituation 
 than he was in before, it being io much in one corner of 
 the country^his time was njt fo mucli taken up with com- 
 pany, as it was at Northunipany tho* many of his friends, 
 from almoin all parts of the land, often made him picafant 
 and prulitable vifits. And he had not fo much concern 
 and trouble with other churches as he was obliged to have 
 when at Northampton^ by being frequently fought to for 
 advice, and call'd to affill: in ecclcfraiiicaJ councils. Here 
 therefore he followed his beloved ftudy more clofely, and 
 to better purpofe than ever. In thefe fix years he doubt- 
 lefs made fwifter advances in knowledge than ever before, 
 and added more to his Manufcripts than in any fix Years 
 of his life. 
 
 And this was probably as ufeful a part of his life as any. 
 For in this time he wrote the tv^o hft books that have 
 been publii'ned by him (of which a more particular ac- 
 count will be given hcreatter) by which he has doubtlefs 
 greatly fcrved the church of Cl^iii.) and will be a bleffjiig 
 to many thoufands yet unborn. 
 
 Thus, after his uprichtncfs and faithfulncfs had been 
 fufncienlly tried at Northampton, his kind inailcr provided 
 for him a quiet retreat, which was rcndrcd the more fvveet 
 by the prccceding Horm ; and whejc he had a better op- 
 portunity to purfuc and finifti the work GOD had for 
 him to do. 
 
 Se CTI OK 
 
Mr. JonathanEdwards. 75- 
 
 Sect. IV. 
 
 n\s being made P RESIT) ENT of New- 
 Jer fey College ; his Sickness and Death. 
 
 ON the 24.th of Sc^pLvnber 1757. the Rev. Mr. Aaront 
 Burr Prefident of New-Jerfey Co' lege died. — And 
 at the next meeting of the Truikes, IVlr. Edwards 
 was chofen his fuccefTor. The news of which was quite 
 unexpected, and not a little furprizing to him. He 
 looked on himfelf in many refpe^^s fo unqualifyed for 
 that bufmefs, that he wonder'd that Gentlemen of fo good 
 judgment, and fo ,well acquainted with him, as he knew 
 lome of the Truftecs were, lliould think of him for that 
 place. He had many obje6tions in his own mind againd 
 undertaking the buhnefs, both from his unfitnefs, and his 
 particular circumftarices ; yet could not certainly deter- 
 mine that it was not his duty to accept. The following 
 extradl of a letter which he wrote to the TruAees, will 
 give the reader a view of his fentiments and excrcifes on 
 this occafion, as well as of the great defigns he was deeply 
 engaged in, and zcaloufly profecuting. 
 
 Stockbridge^ I gib OSlober IJS7* 
 
 E.evercnd and Ho}Wcd Gentlermn^ 
 **T ^^as not a httle rurprizeJ, on receiving the unexpe<5led No- 
 I t'ce of your having made choice of me to fucceed the late 
 
 J* prefident Burr, as the Head of NafTau Hail -I am much 
 
 in doubt vv'^ether I a;n called to undertake the bufmefs, which 
 y-^u have doiie ma the unraerlted honour to c'loofe me for — 
 If fome regard may be had to my outward comfort, I, might 
 me:-':ion the many Inconveniencies and great detriment, which 
 mufl be furtained, by my removing wita my numerous family, 
 fo 'i.\'C from a!l the eftate I have in the world (without any 
 profpeft of difpofing of it, under prefent circumllancss, with- 
 out lofing it, in great part) now when we have fcarceiy got 
 over the troible and damiige fuftained by our removal, from 
 Noriha^nptcn, and have but juft begim to have our affairs in 
 a comfort:;b'e fruation for a fubfii^ence in this place ; and 
 the ex'pcnce 1 muit immediately be at to pat my felf into circu'.'i- 
 ftanci t)]er/ibly comporting with the needful fupport of the ha- 
 nor of the office I an invited -to ; which will not well confiil 
 wi h my ability,— -Sut ;his i$ net my main obje^ion ; The 
 
 chief 
 
7^ The Life of the Reverend 
 
 cliicf d'fficulty in mv mind, in the way of accept)ng this Impor- 
 tant and arduous ofnce, are thefe two : Firft mv own dcfe(^3. un- 
 fitting mc for fuch an undertaking, many of which arc generally 
 known ; bJcfides oth^r, which mv own heart is ccnfcious tj.<.— 
 I have a conli'tution in many iffpcfls peculiar unhappy, attended 
 with fluci.l folids. vapid fizy and fcarce Hu'ds.d: a ow 'ide of fp rits; 
 often occnfioning a kind of ch-ldilh weakncfb and con:empf»bie- 
 ncfi ot fp ech prefence and demeanor; w-th acifgreable oul- 
 nefj a«ul flifFnefs, much unfiting mc for corvcrfat'On, but more 
 efpeciaily (or tlie governtnent ot a -Jolle^^i. — Tlrs poornefs of 
 coufti'.ui.on makes me fhrink at the ihou^h'? of taking upon me, 
 in the decline of li'c, lucii a new ad great bufinels, amended 
 with fjch a multip'ieitv of c.ires, a id .-equiring fuch a degree of 
 activity, alcrincfs and fpir t of government ; cfpcrirtlly as luc- 
 cceding one, fo rermrkaS'y we'll qualiiied in tltefe --efpefls, giv- 
 ing cccifiun to every one to remark the wide d(fference I a:n 
 alfo deficient in fomr p'^Ks of learning, p^rt'cuhrly in Algebra^ 
 and the higher paris c>f Matbernatickp, and in ihe Greek 'lafficks j 
 my (jfcek learning having been chiefly ia ihs new Tef*amtRt -— 
 Toe other thing is :his ; that mv engaging in this bufinefs, will 
 not well confid, with tbofe vie. vs. and :!iat courfe of employ 
 in my (ludy, which h.ive long engngccl. and fwallowed up my 
 mind; and been ths chief entertainai'Tt and delght of my life. — 
 
 And here, honored Sir, (emboldncd by the teftimony, I have 
 now received of your unmerited eftcem, to rely on your candor) 
 I will with freedom open my felf to you. 
 
 My method of iludv, from my firll beginning the work cf the 
 minilhy, has been very much by wri'ing ; app'ying mv (k i in 
 this way, to improve everv ^mp'^rtant iiint ; purfuing the clc'.v to 
 ray utmwft. when any thing in reading meditation or convcrfati^n, 
 has been fuggcfted to my mind, iha: fecmed to promife light in 
 any wi-ighry p;»irt — >"hus penning what appeareJ to me mv heft 
 thoughts, on ir.n.imerab'e fubje^tts for my own benefit. '■ 
 
 The longer I prcf«-cu'ed my itud'es in thi* method, the more 
 habitual it becoino, and vhe more pleaiant and profitable I found 
 it.— The fiirihci i rravelicJ in this way, the more ard wider the 
 field opened, whlc'i l.a^ occafioncd my Isying out many things, 
 in my mln I, to do in t'l 5 manner, if God fliculd fpare my life, 
 which my hear? hvJi been much upon : particulrirly many ihirgs 
 aga nft raist ol the pr.v.i iirr» errors of the prcfent day. which I 
 CJr.noi with anv panencc !e.- mainctincd (to the uticr fubvcrtirg 
 of ihc gofpc of LftrirO wi.h fo high a hand, and fo long conti- 
 nued 2 iriM.uph. with fo )i:t*e controul, when it appears fo evi- 
 <lcot to ;:ic. that thcri* is tra'y no foundation for any of thJG glo.- 
 yvir.g and itifu'.i — I hare alrcac^y pubUHitd fomcthing on cne of 
 the t.iain p»:nts »n d.f^^utc b :t\vc::; t!jc .\r:r.inians and Calvinilb : 
 sjxl have ic in T:e\v, God ivillirg as I have already fignififd tothr 
 
 publ=0 
 
Mr, J O N A TH A W E D W A R D S, 77 
 
 public) in like raanner to confider all the other controverted points, 
 
 and have done much towaros a preparation for it But bc- 
 
 fides (hefe, 1 ha'^ehad on my mind and heart (which I lorg ago 
 began, not with any view to publication) a great work,, whxh { 
 caii a Uijiary of thelVork of Redtmption, a Body of Divinity in an 
 en. ire new merhod. being thrown into the form of an hiftorv, con- 
 fidering the afF^ir of chiiltian Theology, as the whole of it, in 
 each part. Hands in re'ertnce to the great work of redemption by 
 Jcfus Chrilt ; which I fuppofe is to be the grand dciign, of all 
 God's defigns, and the fummum and ultimum of all iht divine 
 operations and degrees ; particularly cmfidering all parts of the 
 grand fcheme in their hillorical order. — The order of their ex.ft- 
 ence, or their being brought forth to view, in the courfe of divine 
 difpenfations, or the wonderful feries of facceffive aih & events j 
 beginning from eternity and defcendjng from thence to the grtai 
 work and fucceillve difpenfitions of the infinitely wile God in 
 time, confidering the chief events coming to pafs in the cburci 
 of God, and revolutions in the woiild of mankind, af^eding the 
 Hate of the church and the affair of redemption, which we have 
 account of in hiflory or prophecy ; 'till at laft we come to the 
 general Refurre^ion, laft Judgment, and confummition of all 
 thing! ; when it (hal! be faid, It is dene. lam Alpha and Omega, 
 the Beginning and the End. Concluding my Work, with the con- 
 fideration of that perfect f^ate of things, which (hall be finally 
 
 fettled, to lafl for eternity. This hillory will be. carried on 
 
 with regard to all th^ee Worlds, Heaven, Earth and HeU : con- 
 iideiing the conne6led, fucceffive events and alterations, in each 
 fo far ai the fcriptures give any ight ; introducing all psrts af 
 divinity in that order which Is moll fcriptural and moft natural : 
 which is a method which appears to me the moil beau'.iful and 
 entertainirg. wherein every divine dc6liine, will appear to greateft 
 advantage in the brighcefl light, in the moft Ut iking manner, 
 fhewing the admirable contex-ure and harmony of the whole. 
 
 I have alfo for my own proiit and entertainment, done much 
 towards another great work, which 1 call the Harmony of the old and 
 neav Tejiamffit in three Parts — The firft confidering the prophecies 
 of the Mefiiah, his Redemption and Kingdom ; tne Evidences of 
 their Referrences to the Mefllah &c. comparing them all one 
 with another, demonftrating their agreement and true fccpe and 
 fenfe ; alfo confidering all the various particulars wherein thefc 
 prophecies have their exad fulfilment ; fliswing the univerfal, 
 prccife, and admirable correfpondence between predi6\ions and 
 events. The fecond Part : Coi fi lerin^ the Types of the old 
 teftament, (h 'wing the evidence of their being intended as reprc- 
 fentationi of the great things of the gofp^l of Chrift : anvl the 
 agree nent of the type w.th the antitype. — The third and great 
 Part, confidering the harmony of the old and new tefiament, as to 
 doariA^ and pr^cepi,*—— In the courfe of thi» woik, J find chcrc 
 
7o Tbs Life of the Reverend 
 
 will be occafion for an CA'pIanation of a very great part of the 
 holy fcripture ; which may, in fuch a view be explained in a 
 method, which to inefeems the moft enlertairing and prcfi'able, 
 bcft tending to lead the mind ;o a view of the trucfpirit, defign, 
 life and foui cf the fcripturec.as weil as to their prcper ufc and jm- 
 provement. 
 
 1 have alfo m?ry ether things in hand, jn ferns cS which I 
 have made great progrefs, which I will net t;oub!c ycirwith an ac- 
 countof ---Some of ihefe things, if divine providence favour I 
 fliouid be willing to atrcinpt a publication of — — ~ So far as J my 
 fclf am able to juc^ge of whp.t talents 1 have, for benefiting ray 
 fellow creatures by word, I think I can wri'.c better than I can 
 fpcak. 
 
 My heart is fo much in thefe ftudies, that I cannot find it in 
 my heart to be wiling to pat my felf into an incapacity to pur- 
 fje them any more, in the future part of my life, to fuch a de- 
 gree as I mjft, if[ undertake to go thro' tho fame courfe of cm- 
 ploy, in the cfiice of a Prcfidenr, that Mr. i7z/rr, did, inHrudlirg 
 in all the iargunges, and taking the whole care of the inlbufti^n 
 tf one of the Llafi-s in all parts of learning, btfidcs his oth^r 
 labours — Jf I fliould fee light to determine mc to ac ept the 
 place offered me, I fhould be willirg to take upon me the work 
 of a Prelident, fo far as it confifts in the gcncrnl infptdion of 
 the whole fcciety and fubfervicnt to the fchool, as to their order 
 and methods of fludy and inilrnftion, afiifling my felf in im* 
 mediaie inflruftion in the arts and fcicrccs (as dTcretion 
 Diould diicd and cccaficn ferve, and the fia-e of things require) 
 cfpecially the fenior clafs : and added to all (hould be willing to 
 do the whole woik of a profcfTor of divinity, in publick and 
 private lc(flure5, propofing quclbors to be cnfwcrcd. and fome 
 to be difcuflcd in writing ard free converfaiion, in meetings 
 of graduates and others, appointed in proper feafons for thefe 
 •cncr.-Jt would be now out of my way, to fpcrd time, in a 
 ccnflant teaching of the languages ; unlefs it be the hcb.cw lorgtie, 
 whxh I fhould be willing to improve my felf in, by inilrutling 
 others. 
 
 On the whole, I am much at a lof^, with refpe^fl to the way 
 cf my duty in this important affair : 1 am in doubt, whether if I 
 fhoi'ld engage in it, I fliould not do what both you and I fhoald 
 be ferry for aftcr%\ards. Nevcrthclcfs, 1 thir.k the grcatncfs of 
 the fifFaT. and the regard due to fo woiihy and venerable a 
 body. .IS that of the 'IViAks of NnjJ'au Hal!, requires my taking 
 the matter into fcrious cwfideraiion ; And unlefs you fliould 
 appear to be ciifcoi: raged, by the things which I have now repre- 
 fcnted, as to any fuith<fr expectation from me, (hall proceed to 
 sfk advice, of fjch a? I ciicein mol^ wife, friendly and faithful ; 
 if after the mitjd cf the C ommifliorcrs in Uojlon is known, it ap- 
 pears that they confent to Itavcme at liberty, with rcfpcil to the 
 bufincls ihcy have employed mc in here. I9 
 
Mr. Jonathan Edwards. 7^ 
 
 In this fiifpcnce he determined to afk the advice of a 
 number of gentJemen in the miniftry, on whofe judgment 
 and friendfhip he could rely, and to a6t according- 
 ly. Who upen his, and his people's defire, met at 
 StHkbridgey January 4. 1 758. And having heard Mr. 
 Edwards's rcprefcntation of the matter, and what his 
 people had to fay by way of objedion againll his removal, 
 determined it was his duty to accept of the invitation to the 
 prefulency of the College. 
 
 When they publiflied their judgment and advice to Mr. 
 Edwards and his people, he appear'd uncommonly mov*d 
 and afFecfted with it, and tell into tears on the occafion ; 
 which was very unufual for him, in the prefence of others : 
 and foon after faid to the gentlemen, who had given thd*v< 
 advice, that it wss matter of wonder to him, that th^y 
 could fo eafily, as they appear'd to do, get over the ob- 
 jecSlions he had made againft his removal, to be the head 
 of a college ; which appear'd great and weighty to him. 
 But as he thought it his duty to be direc^ied by their ad- 
 vice, he fliould now endeavour chearfully to undertake it, 
 b^Ueving he was in the way of his duty. 
 
 Accordingly, having had, by the application of the 
 Truftees of the College, the confent of the Commiflioners 
 to refign their milfion ; he girded up his loins, and fet oft 
 from HtQckridge for Prince-TQivn in January, He left his 
 family at StockbridgeyUot to be removed till Spring. He had 
 two daughters at Prince- town ^ Mrs. Burr, the Widow oi' 
 the late Prefident Burr, and his oldeil daughter that was 
 unmarried. 
 
 His arrival at Prince-town was to the great fatisfa(5^ion 
 and joy of the college. And indeed all the greateft friends 
 to the college, and to the intcreft of religion, were highly 
 fiiiisfied and plcas'd with the appointment of Mr. Edward.^ 
 to the Prefidency of that College, and had their hopes and 
 pxpCv'^iations greatly raifed hereby. And his correfpon- 
 dents and friends, and well-wilhers to the College in Sa^i- 
 land^ greatly approved of it. 
 
 Ths Corporation met as foon as could be with conve- 
 nlency, after his arrival at the College, when he was by 
 <hem t;xed ia the preiidenfs chair. 
 
 While 
 
8q The Life of the Reverend 
 
 While at Prlme-icwn^ before his ficknefs, he preachd 
 in the ColUgc-hall from Sabbath to Sabbath, to the gieat 
 acctptance of the hearers : but did notliinji as prefidenr, 
 un'els it was to give out fome quefiions in diviniiy to the 
 fenior clafs, to be ai:!rwered befoie him ; each ont liaving 
 opportunity to (ludy and write wliat lietliought proper up- 
 on them. When they came together to anlwcr them, they 
 found fo much entertainment and prcfat by it, efpecially 
 by the light and inflri:<5\ion Mr. Edwards communicated 
 in what he faid upon the qutftions, \\hen tliey liad deli- 
 ver'd v,hat tlit-y had to fay, tl.at they fpoke oi it with the 
 greatcft fatisfaction and wonder. 
 
 d^ During this time, Mr. Edwards feem'd to enjoy an 
 uncommon degree o{ the prefence of GOD. He told his 
 daughters, he had had great exercife, concern and tear, re- 
 lative to liis engaging in tliat bufmels ; but fmce it now 
 appeared, fo far as he could fee, that he was cali'd of God 
 to that place arid work, he did chc-erfully devote iumfelf to 
 it. leaving himfelt and the evcm with God, to order what 
 leemed to iLm good. 
 
 TfiE Small- pox had now become very common in the 
 country, and was then at Prince-hivn^ and likely to fprcad. 
 And as Mr. Edwards had never had it, and Inoculation 
 was then praxftifed with grtat fuccefs in thofe parts, hepro- 
 pofed to be inoculated, it the ph\fician fliculd advile to it, 
 and tlie corporation would give their ccnfcnr. 
 
 Accordingly, by the advifc of the ph\fician, and confent 
 ofilie corporiition, l)cwas inoculated Fdrumy 13, He had 
 it lavourably, and it was thought all danger was over : 
 But a fecondary tever fct in ; and by reafon of a number 
 of puliles in liis tliroat, the cbfiru^licn was fuch, that the 
 medicines neceflary to llench the fever, could not be admi- 
 nilier'd. It ihtrtrote raged till it put an end fo his life on 
 the 22d of AJarJj i;-,^. in the 55ih Year of his Age. 
 
 After he was fenfiLlc that he fbould not furvive that 
 fickncls, a htilc bciore his death, he caiKd his dauth- 
 tcr to him, who attcj»df d him in his f.ckncfs,and addrcfs'd 
 lieV in a tew woidj, which were immediately takci^ i\n\\\\ 
 ill writing, as luar as cculd be rc\;oilciSt«d> acd a^c 
 
iWr. Jon ATH AN Edwards. 8i 
 
 * Dear Lucy, it feems to mc to be the will of GOD 
 <* thai I muft Ihortly leave you ; therefore give my kmdeft 
 <' love to my dear v^'ife, and tell her, that the uncommon 
 *' union,which has fo long fubfifted between us,has been of 
 •' fuch a naturc,as I truft is fpiritual,and therefore will con- 
 *« tinue forever : And I hope (he (hall be fupported under 
 " fo great a trial, & fubmit cheerfully to the will Of GOD. 
 *' And as to'my children, You are now like to be left father- 
 " lefs, which 1 hope will be an inducement to you all to feek 
 " a Father, who will never fail you. And as to my fune- 
 " ral, I would have it to be like Mr. Burr's 5 and any 
 " additional fum of money that might be expe(5ted to be 
 •* laid out that way, I would have it difpos'd of to cha- 
 «« ritable ufes."* 
 
 He fa id but very little in his (icknefs ; but was an ad- 
 mirable inftance of patience and refignation to the laft. 
 Juft at the clofe of his life, as fome perfons, whoftood by, 
 and expeded he would breath his laft in a few minutes, 
 were lamenting his death not only as a great frown on the 
 college, but as having a dark afpe6t on the intereft of reli- 
 gion in general ; to their furprize, not imagining that he 
 beard,or would ever fpeak another word,he faid, "TRUST 
 IN GOD, AND YE NEED NOT FEAR." Thefe 
 were his laft words. And what could have been more fui- 
 table to the occafion ! And what need of more ! In thefe 
 is as much matter of inftrudion and fupport, as if he had 
 wrote a volume. This is the only confolation to his be- 
 
 G reaved 
 
 * Prefident Burr crdcr'd on his death bed, that his funeral 
 ihould not be attended with that pomp and coft, by procuring 
 and giving away a great number of coftly mourning fcarfs &c, 
 and the confumption of a great quantities of fpiriteus liquors s 
 which is an extravagance that is become too cuftomaiy in 
 thofe parts efpecially at the funerals of the great and tha 
 rich : and that nothing ftiould be expended, but what was 
 agreeable to the diftates of chriftian decency. And tha: 
 the fum which muft be expended at a modijh funeral, over and 
 abore the neceffary coll of a tUctnt one, ihould be given to 
 the poor, out of his eft ate. 
 
 It is to be wilhed and hoped,that the laudable example of thefe 
 two worth yPrefidents, in which they bear their dying tefti- 
 mony againft a prafticc fo unchriftian, and of fuch bad ten- 
 dency fo m^ny ways, will have foroe gQpd cfF^ft, 
 
-^2 The Life of the Reverend 
 
 rcaved friends, who are fenfible of the lofs they, and the 
 church of Chrift have fuftain*d in his death j GOD is ali- 
 fuffictenty andjlill has the care of his church. 
 
 Hi appcar'd to have the uninterrupted ufe of his reafon 
 to the laft, and died with as much calnnnefs and compo- 
 fure, to all appearance, as that with which one goes to 
 flecp. 
 
 The phyfician who inoculated and conAantly attended 
 him in his ficknefs, has the following words in his let- 
 ter to Mrs. Edwards on this occafion : " Never did any 
 ** mortal man more fully and clearly evidence the fince- 
 ** rity of all his profelTionSjby one continue d,univeifal, calm, 
 *' cheerful refignation and patient fubmiflion to the divine 
 ** will, thro' every ftage of his difeafe, than he. Not fo 
 *' much as one difcontented cxpreiTion, nor the leaft ap- 
 *' pearancc of murmuring through the whole. And ne»- 
 vcr did any perfon expire with more perfe(5l freedom 
 from parn : not fo much as one diftorted hair, but in 
 the moft proper fenfe of the words, he really fell alleep. 
 
 <c 
 
 Part IV. 
 
 Containingan Account of his Manuscripts, 
 and the Books pubhfhed by him. 
 
 Section I. 
 His Manuscripts. 
 
 MR. Edwards has left a great m:^ny Volumes in 
 manufcripr, which he wrore in a mifccllaneous way 
 on almoin all fubjc^s in divinity ; which he did, 
 npfwith any dcfjgn they (hould ever be publiflied ia the 
 form in which they are ; but, for the fatisfaaicn ami im- 
 i/nprcvcment of li»s own mind, and that he 'might retain 
 the thoughts, which appcar'd to him worth preferving. 
 Some idea of the progrcf: he had made, and the materials 
 h« had collc^ed in this way, he gives in the forcgom* let- 
 
Mr. J N A T H A N E D W A R D S. 8j 
 
 ter to the Truftecs of Najpiu-Hally f He has wrote much 
 on the prophecies of the Messiah, Juftification, the 
 Divinity of Chrid;, and the eternity of Hell Torments. 
 He wrote a great deal on the Bible, in the fame way, by 
 opening his thoughts on particular paffages of it, as they 
 occur'd to him in reading or meditation j by which he has 
 caft much light on many parts of the bible, which has ef- 
 caped other interpreters. And by which his great and 
 painful attention to the Bible, and making it the onlyTule 
 of his faith, are manifeft. 
 
 If the publick was willing to be at the coft, and pub- 
 lifhing books of divinity met with as much encouragement 
 n6w,'as it has fohietimes, "there'trilglrr be ^a rtumber^of ver- 
 Jumes publiihed from his manufcripts, which would afford 
 a great deal of new light and entertainment to the church 
 of Chrift : tho' they would be more imperfe<5t, than if he 
 himfelf had prepared them for publick view. ^ 
 
 As the method he took to have his mifcellaneous wri- 
 tings in fuch order, as to be able with eafe to turn to any 
 thing lie '.ad wrote upon a particular fubje^V, when he had 
 occafion, is perhaps as good as any,if not the beft that has 
 been propofed to the publick ; fome account of it will here 
 be given, as what may be of advantage to young ftudents, 
 •who have not yet gvone into any method, and are difpofed 
 to improve their minds by writing. 
 
 He numbered all his mifcellaneous writings. The firft 
 thing he wrote is No. i. the fecond No. 2. and fo on; 
 And when he had occafion to write on any particular fub- 
 jed, he firft fet down the Number, and then wrote the 
 Subject in capitals or large chara6ter, that it might not ef- 
 cape his eye, when he Ihould have occafion to turn to iti 
 As for inHance, if he was goins; to write on the happinefs 
 of Angels, and his lait No. was 148, he would begin thus— • 
 I4q. ANGELS, their Happiness. — And when he had 
 wrote what he defign'd at that time on that fubje6t,he would 
 turn to an alphabetical table which he kept, and under the 
 letter A, he would wrif.e, Angels, their happinefs, if this 
 was not already in his alpliabet ; and then fet dov\n the 
 Number, 149, clofe at the right hand of ir. ^nd if he had 
 occafion to write any new thoughts on this'fime fubjeCt ; 
 
 G 2. if 
 
 t °^2C 75. 
 
14 ^he Life 9/ the Rivercnd 
 
 if the Number of his mifccllanies was incrcafcd, fo thtit 
 his laft Number was 161, he would fct down the Number 
 262, and then the fubjcdt, as before. And when he had 
 done writing for that time, he turn'd to his table, to th« 
 word Angels ; and at the right hand of the Number 14.9, 
 fet down 162. By this means he had nooccafion to leave 
 iny chafms ; but began his next fubjedt where he left off 
 his Jaft. The number of his mifcellancous writings rang'd 
 in this manner, amounts to above 1400. And yet by a 
 table contained on a (hect or two of paper, any thing he 
 vrrotc can be turned to, at pleafurc. 
 
 Sect. II. 
 His Publications. 
 
 MR. Edwards was greatly efteemed and fam*d as an 
 AUTHOR, both in Europe and America. His 
 publications naturally raifed in the reader of tafte 
 and judgment, an opinion of his greatnefs and piety. His 
 books met with a good reception in Scotland efpeciaJly, 
 and procured him great efteem and applaufe there. 
 A gentleman of note there for his fuperior genius and 
 talents, has llie following words concerning Mr. Ed- 
 "WARDS, in a letter to one of his correfpondents in Ame- 
 rica. ♦* I Jook'd on him as incomparably the greateft 
 *' divine and philofopher in Britain or her Colonies j and 
 •* rejoiced that one fo eminently quallticd for reaching divi- 
 •* nity was chofen Prefidentof Ncw-Jerfey College." And 
 in another letter the fame gentleman fays, ** Ever fince I 
 •' was acquainted with Mr. Edwards's writings, 1 have 
 ** look'd upon him as the greaieft divine this age has pro- 
 *' duced. And a rev. gentleman lately from Holland, fays, 
 •• That Mr. Edwards's writings, efpecially on the Frejf- 
 «* dom of the tVill^ were had in great erteem there : that 
 «' the profcfTors of the celebrated academy, prefentcd their 
 *• compliments to President EDWARDS. Several 
 *' members of the ClafTis of Amfterdam gave their thanks, 
 •* by him, to pious Mr. Edwards, for huguft obfervati- 
 *• ons on Mr, Braintrd'i life ; which book was tranllatcd 
 «* in Holland, and was highly approved «f bv the Univcr- 
 " fityof Uirea— ." 
 
Mr. J O H A T H A N E D W A K D I. 8| 
 
 A brief Account of what he publilhcd is therefore here 
 fubjoined. 
 
 A Sermon prcach'd at Bofion, on i Cor. i. 29, 30, 31. 
 With a Preface by one of the Miniftcrs of Bo/ion. 
 
 A Sermon preach'd at Northampton^ in the year 1734, 
 from Math. xvi. 17. intitlcd, A divine and fupcrnatural 
 Light immediately imparted to the Soul by the Spirit of 
 GOD. 
 
 The Narrative vrhich has been mention*d, wrote Nov. 
 6. 1736. which was firft printed in London, and rccom- 
 mfndcd by Dr. Watts, and Dr. Guyse ; and had two 
 Editions there. And then it had another Edition mBoflon^ 
 in the year 1738. recommended by four of the fenior Mi- 
 nifters in Bofton, To which were prefixed five Difcourfcs 
 on the following SubjecSts. 
 
 L Juftification by Faith alone. IL Prefling into the 
 Kingdom of GOD. ]II. Ruth's Refolution. IV. The 
 Juftice of GOD in the Damnation of Sinners. V. The 
 Excellency of JESUS CHRIST. 
 
 Deliver*d at Northampton^ chiefly at the time of the won- 
 derful pouring out of the Spirit of GOD there. 
 
 The Difcourfe on Juftification by Faith alone, may be 
 recommended as one of the beft things that has been wrote 
 on that Subjeft ; fctting this truth in a moft plain, fcrip* 
 tural, and convincing light ; and as well worthy the care- 
 ful perufal of all chriftians ; efpecially candidates for the 
 miniftry. The other Difcourfes are excellent,having much 
 divinity in them,and tending above moft that are publiftied, 
 to awaken the conscience ot the finner, and inftrudt and 
 quicken the chriftian. 
 
 A Sermon preach'd at Enfigldy July 8. 1741. intitled. 
 Sinners in the Hands of an angry GOD. Frcacb'd at « 
 time of great awakenings there ; and attended with remar- 
 kable impreffions on many of the hearers. 
 
 A Sermon on the diftinguiihlng Marks of a work of the 
 Spirit of GOD, preacird at Ntw-Havin^ Sept. 10. i74i« 
 from I Joh. iv. i. publilhed with great enlargements. Thi» 
 was re-printcd in S(9tknd. 
 
 G 3 Some 
 
86 The Life of the Reverend 
 
 Some thoughts concernins; the prcfcnt revival of reli- 
 gion in Nnu-England, and the way in which it ought to 
 be acknowledged and promoted, humbly offered to th# 
 public, in a treatife on that fubjecl, in five parts. Pub- 
 iilhed in the year 1742. This had a fecond edition iniVc/- 
 land. 
 
 A Treatife concerning religious Affections. Publlfhed 
 in the year 1746. Thefe thr-'e la(\ have been mentioned 
 before, with the particular occafiun and defign of their pub- 
 lication. * 
 
 A treatife intitled, An humble attempt to promote expli- 
 cit agreement, and vifible union of GOD's people in ex|- ^fk^ 
 traordinary prayer, for the revival of religion &c. Recom- 
 mended by five of the principal minirters in Bo/ion. Pub- 
 lilhed in 1747. In which he fhews his great acquaintance 
 with fcripture, and his attention to, and good underftand- . 
 ing of the prophetic part of it. 
 
 An account of the life of the rev. Mr. David Brainerd^' 
 miniifer of the gofpel and miflTionary to the Indians &c. 
 v/ith refledioni ^nd obfervations thereon. Publifhed in the " 
 ^ear 1749. 
 
 An enquiry into the qualifications for full communion 
 in.the vihble church. Publill^icd in the year 1749. mtend- 
 td as an explanation and vindication of his principles in the 
 mailer, wliiJi occafiuned his difmilfion from Northampton. 
 
 A repJy 10 the rev. Mr. Il'^ilHarns anfwer to the forc- 
 mcniioned inquiry. Pubhlhcd in the year 1752. 
 
 A Sermon pre'ach'd at Ni-wark^ before the Synod, Sept. 
 28. 1752. from Jam. ii. 19- mtitled. True ^race diftinguilh- 
 cd Irom the experience ol Devils. 
 
 A carcUil an<i iix'xSi inquirv into the modern prevailing 
 iio'iou of that frcedum ot will, v\hich is fuppoled to be. 
 cifcniul to moral agency «?ic. Publilhed in the year 1754. 
 •I'his is JalUy thou£lii l)v good judges to be one of llie 
 ^;rcate(l tni>ris ot the imman mind, thai has appeared, at' 
 lcal\, in this ceoiury. In which the author ihcws tir.u 
 ijj ail 1 .l.cn/jh of m:nJ, tliai jud^mcni,. penetration and 
 
 nccuracy 
 
JMr. J0NATHA^rEDWARDS♦ 87 
 
 accuracy of thought, that juftly intitles him to the cha- 
 itdter of one of the greateft genius's of this age. This 
 trcatife doubtlefs goes further towards fettling the main 
 points in controverfy between Calvinifts and Arminians, 
 than any thing that has been wrote ; he having herein 
 abundantly demonftrated the chief principles on which 
 Arminians build their whole fcheme, to be falfe and moft 
 abfurd. Whenever therefore this book comes to be ge- 
 nerally attended to, it will doubtlefs prove fatal to Armi- 
 nian and Pelagian Principles. This was re-printed in Lon- 
 don Anno 1762: and has been introduced by the Rev. 
 T. CLAP, President of Yale College,to be recited there 
 .|dp by the Students. 
 
 The great chriftian docStrine of Original Sin defended ; 
 evidences of its truth produced, and arguments to the 
 contrary anfwered. Containing, in particular, a reply to 
 the objedions and arguings of Dr. John Taylor &c. 
 Publifticd in the year 1758. This was in theprefs when 
 he died. 
 
 Befides thefe, he publiflied, feveral Ordination Sermons, 
 and fomc others, prc^h'd upon particular occafions. 
 
 APPENDIX. 
 
( 88 ) 
 
 J P P E N D I Xy^'l, 
 
 Containing a brief ACCOUNT of Mrs. 
 EsTTEK. Burr, and fome Extracts of 
 LETTERS wrote by her. 
 
 MRs. Burr and her children were inoculated at 
 the fame time her father was, and were recovered 
 when he died. But after (he was perfe(5tly reco- 
 vered to all appearance, fhe was fuddcnly feired with a 
 violent diforder, which carried her out of the world in t 
 few days : and which the phyfician faid he could call by 
 no name but that of J Mejinger fent^ fuddcnly ]fo call htr out 
 §fthe world. She died Jpril n. 1758. fixteen days after 
 ncr father, in the ayth year or her age. She was married 
 to Mr. Burr^ June 29. 1752. By him Ihc had two children, 
 a fon and a daughter. 
 
 Mrs. Burr exceeded moft of her fex in the beauty of 
 her perfon ; and in a decent and eafy gefturc, behaviour 
 and converfation : not ftifF and ftarch on the one hand, 
 nor mean and indecent on the other, in her unaffe<fted, 
 natural freedom with perfons of all ranks, with whom fhc 
 convcrfcd. Her genius was much more than common. 
 She had a lively, fprightly imagination, a quick and pene- 
 trating thought, and a good judgment. She had a pecu- 
 liar fmartnefs in her make and temper, which yet wascon- 
 fiitcnt with pleafantnefs & good naiurc : and (he knew how 
 to be pleafant & facetious without trefpafling on the bounds 
 of gravity, or ftri(5t and fcrious religion. In (hon, fhc 
 fecm'd to be form'd to plcafe, and cfpecially to pleafe one 
 o^ Mr. Bujj\ taHe and talents, in whom he was exceeding 
 happy. But what crown'd all her excellencies, and was 
 her chief glory, was her Religion. She was hopefully 
 converted when Ihe was 7 or 8 years •Id i and (he made a 
 publick profefTjon of religion when file was about 15 years 
 of age i and her convcn'aiion and conduct to her death, 
 
was exemplary and as becomcth godlinefs. But as her 
 religious fentiments and excrcifes, will beft be undcrftood 
 by thofe who were ftrangers to her, by her own words ; th*^ 
 following extracSts are made from letters which ftic wrote 
 not long before her death. 
 
 The following is an extrad from a Letter the wrott to 
 her Mother, not long after Mr. Burr's death, dated at 
 Prime-ton OSiober 7. 1757. After giving fome account 
 of Mr. Burr's death, and reprefenting the fenfe fhe had of 
 the greatnefs of the lofs (he and her children had fuftained, 
 flic writes in the following words, 
 
 <* ^fO doubt dear Madam, it will be fome comfort to 
 
 •^^ you, to hear that GOD has not utterly forfaken, 
 «< altho' he has caft down. I would fpeak it to the glory 
 *« of God's name, that I think he has in an uncommon 
 «« degree difcovered himfelf to be an all-fufficient GOD, 
 <' a full fountain of all good. Altho' all ftreams were cut 
 " off, yet the fountain is left full. 
 
 ** I think I have been enabled to caft my care upon him, 
 *« and have found great peace and calm in my mmd, fuch 
 *' as this world cannot give, nor take. 
 
 " I have had uncommon freedom, and nearnefs to thi 
 *' throne of grace. GOD has fecmed fenfibly near in fuch 
 <c a fupporting and comforting manner, that I think I have 
 ** never experienced the like. 
 
 *' GOD has helped me to review my paft and prefent 
 *< mercies, with fome heart- afFeding degree of thank- 
 «« fulnefs. 
 
 *< I think GOD has given me fuch a fenfe of the vanity 
 *' of the world, and uncertainty of all fublunary enjoy- 
 «« ments, as I never had before. The world vanishes out 
 •' of my fight. Heavenly and eternal things appear much 
 *« more real and important than ever before. I feel my 
 *« felf to be under much greater obligations to be thcLord's, 
 •* than before this fore afflidion. 
 
 *• The way of falvation by faith in Jefus Chrift has 
 •* appeared more clear and excellent ; and I have been 
 " conftraincd to venture my All upon Him ; and have 
 " found great peace of foul, in what I hope has been a(5l- 
 •; ings of faith. — Some parts of the Pfalms have been very 
 ^ comforting and rcfrcfhing to my foul. 
 
e&f A P P E H D I X. 
 
 ** I hope GOD has helped mc to eye his hand in this 
 *' awful difpenfation ; and to fee the intiniie right he has 
 *^* to his own, and to difpofe of them as he pleafes. 
 
 *' Thus, dear Madam, I have given you fome broken 
 '^ hints of the exercifes and fupporis of my mind, fmcc 
 ** the Death of Him, whofe memory and example, will 
 *' ever be precious to me as my own life. 
 
 *' O dear iMadam ! I doubt not but 1 have your, and 
 " my honored father's prayers daily for me ; but give mc 
 '* leave to intrcat you both to requeft earneftly of the Lord, 
 *' that I may never defpife his chaftcnings, nor faint un- 
 " der this his fevere ilroke ; which I am fenfible there is 
 •' great danger ot, if GOD fhould only deny mc the fup- 
 ** ports, that he has hitherto gracioufly granted, 
 
 *' O, I am afraid I fhall conducSt fo as to bring difhonor 
 ** on my GOD, and the religion wrhich I profefs ! — No, 
 *' rather let me die this moment, than be left to bring 
 
 ** dirtionor on GOD's holy name. 1 am overcome — 
 
 *' I muft conclude with once more begging, that as my 
 " dear parents remember themfelves, they would not for- 
 '* get their greatly affli<5fed daughterjf^now a lonely widow) 
 ** nor her taiherlefs children. 
 
 , *' My duty to my ever dear and honored parents, love 
 •' to my brothers and fiftcrs. From, dear Madam, 
 
 your dutiful and afFecflionate daughter, 
 
 ESTHER BURR. 
 
 *' To my ever honored Father. 
 
 Prince- ton^ Nov. l. 1 75 7. 
 *' Honored S'lr^ 
 
 •' Y^-^^^ "''^^ afTcc^ionate, comforting letter by my 
 
 *' brother, was exceedingly rcfrefhing to mc, 
 
 *' altho' I was fomething damp'd by hearing that I 
 *' fhould not fee you until fpring.f But 'tis my comfort 
 " in this difappointmcnr, as well as under all my afHi<5ti- 
 '* -bus, that GOD knows what is bed for mc, and for his 
 
 own 
 
 t When Mr. Ki.^ardi wrote the J.e:tcr fVic refer» to, he did 
 not think of going to Prince-ton till fpring ; but he afterwards 
 dctcr/nin'd o;hcr\vilc, and went in Januarv, at is before t&- 
 
 ia:cd. 
 
A P P E N 'D J X. 9\. 
 
 <• own glory. Perhaps I lotted too much on the company 
 *' and converfation of fuch a near and dear and affe6\io- , 
 *' nate father and guide. I can't doubt bur all is for the 
 ** beft, and I am fatisfied that GOD fliould order the 
 " affair of your removal as (hall be for his glory, what- 
 *' ever comes of me. 
 
 " Since I wrote my mother's letter, GOD has carried 
 " me thro' new trials, and given me new fupports. My 
 *< little fon has been Tick with the How fever, ever fince 
 ** my brother left us, and has been brought to the brink 
 *' of the grave. But I hope in mercy God is bringing him 
 *' up again. I was enabled to refign the child (after a fe- 
 "vere Ihuggle with nature) with the greateft freedom. 
 *VGOD fliewed me that the child was not my own, but 
 *'• his ; and that he had a right to recall what he had lent, 
 " whenever he thought fit ; and 1 had no reafon to coni- 
 " plain, or fay GOD was hard with me. This fiJenccd 
 *' me. 
 
 " But O, how good is GOD ! He not only kef)t me 
 *V from complaining, but comforted me by enabling mc 
 " to offer up the child by faith, 1 think, if ever 1 aded faith. 
 *' I faw the fulnefs there was in Chrifl for little Infants^ 
 «« and his willnignefs to accept of fuch as were ofFer'd to 
 « Him. ♦' Suffer little children to come unto me, and 
 " forbid them not ;" were comforting words. 
 
 " GOD alio (liewed me in fuch a hvely manner, the 
 " fullnefs there was in himfelf of all fpiritual bleflings, 
 « that I faid, Altho' all llreams were cutoff, yet fo Jong 
 <« as.my GOD lives, 1 have enough. He enabled me ta 
 '« fay, " Ahho' thou llay mc, yet will I truft in thee." 
 
 <' In this time of trial, 1 was led to enter into a rc- 
 " newed and explicit covenant with GOD, in a more 
 " folemn manner than ever before; and with the greateft- 
 "freedom and delight. Atter much felf-exammariori 
 " and prayer, I did give up my felf and children to GOD, 
 " with my whole heart. Never until how, had I a fenlc 
 <* of the priviledge we are allowed in covenanting with 
 " God I This ad of foul left my mind in a quiet and 
 " fteady trufl in GOD. 
 
 '* A few dsys after this, one evening, in talking of the 
 " glorious fiate my dear departed hulband muU be in, rny v 
 '' foul- w^s carried out ill fuch longing defues aher thts 
 . ' gloriouj. 
 
92 jt P ? E N 'D I X. 
 
 «* glorious ftate, that I* was forced to retire from the family 
 •« to conceal my joy. When alone, 1 was fo tranfportcd, 
 ** and my foul carried out in fuch c^gcr defiref after per- 
 *< fe(flion, and the full enjoyment of GOD, and to ferve 
 «* him uninterruptedly, thatl'think my Nature would not 
 •« have born much more. I think,dear fir, I had that night, 
 •* a forctafte of heaven. This frame continued in fomc 
 " good degree the whole night. 1 flept but little, and 
 ** when I did, my dreams were all of heavenly and divine 
 •• things. Frequently fince, I have felt the fame in kind, 
 «* tho* not in degree. Thus a kind and gracious GOD 
 •• has been with me in fix troubles, and in feven. 
 
 ** But O Sir,what caufe of deep humiliation and abafc- 
 " ment of foul have I,on account of remaining corruption ; 
 ** which I fee working continually, efpecially pride ! O, 
 •* how many (hapes does pride cloke it fclf in I 
 
 ** Satan is alfo bufy (hooting his darts ; but, bleffcd 
 " be GOD, thofe temptations of his, that ufcd to over- 
 «* throw me, as yet, have not touched me. O, to be de- 
 " livcred from the power of fatan, as well as fin ! 1 can't 
 ♦* help hoping the time is near. GOD is certainly fitting 
 " me for himfelf ; and when I think it will be foon that 
 «• I (hall be called hence, the thought is tranfportmg." 
 
 APPENDIX, N- 11. 
 
 Containing a fhort Sketch of Mrs.Eo war ds*s 
 Life and Character. 
 
 MRs. Sarah Edwards, the amiable confort of prc- 
 fidcnt Edwards, did not long furvive him. In 
 Septembtr (lie fet out in good health on a journey 
 to Philadelphia, to take care of her two orphan grand- 
 children, which- were now in that city ; and had been, 
 fmce the death ofMn, Burr. As they had no relations 
 in thofe parts, Mrs. Edwards propofcd to take them into 
 her own family. She arived there by the way of Phnet- 
 tin Sept. 21. in good htalth, having had a comfortable 
 
 journey. 
 
APPEF'DIX. 93 
 
 journey. But in a few Jays (he was fuddcnly feizcd with a 
 violent dyfentery, which put an end to her life on the fifth 
 day, Oc5tober 2. 1758, in the 49th Year of her age. She 
 faid not much in her ficknefs-; being exercifed moft of the 
 rime with violent pain. On the morning of the day (he 
 died, (he apprehended her death was near : when (he ex- 
 prefTed her entire refignation to GOD, and dcfirc that 
 GOD might be glorified in all things ; and that (he might 
 be cnaWed to glorify him to the laft : and continued in 
 fuch a temper, calm and refigned till (he died. 
 
 Her remains were carried to Princeton^ which is about 
 40 miles from Philadelphia, and depoficed with Mr. Ed* 
 WARDs's. Thus they who were in their lives remarkably 
 lovely and pleafant, in their death were not much divided. 
 Here lie the Father and Mother, the Son and Daughter • 
 who are laid together in the grave, within the fpace of a 
 little more than a year, tho* a few months before their 
 dwelling was more than 150 miles apart. Two prefidents 
 of the fame College, and their conforts, than whom it will 
 dpubtlefs be hard to find four perfons more valuable and 
 tifeful ; in a few months are cut off from the earth forever i 
 and by a remarkable providence are put, as it were, into 
 one grave ! And we the furvivors are left under the gloomy 
 appreheftfion that thefc righteous are taken away from the 
 evil to come ! 
 
 Surely Amtrica is greatly emptied by thefe deaths ! 
 How much knowledge, wifdom and holinefs is gone from 
 the earth for ever i And where are they who (hall make 
 good their ground ! 
 
 Mrs. Edwards was born in New-Haven,in Conne6licut, 
 Jan. 9. 1709,10. Her father was the rev. Mr. Jambs 
 PiERPOiNT, who was long an eminently godly and ufeful 
 mini(ier of the gofpel tt New-Haven. % She was married 
 XQ Mr. Edwards, July 20. 1727. in the iSth year of her 
 
 Tho 
 
 J He was the cldcft fon of Mr. John Pierpoint of Roxbarjr^who 
 came out of England. Her mother was Mrt. Mary Pitrpoint^ 
 eldert daughter of the rev. Mr. Samuel Hooker, mmiftcr of the 
 gofpel at Farmington in Conncfticut, and fon of the rev. Mr. 
 Thomas Hooker, once minifter oi the gofpel at Hartford, aa4 
 famous at adirine, thro' all chd ehurcheiia N«w-£aglacd. 
 
94 ^ P P E N T> I X. 
 
 Tho* iVIrs. Edwards's full chara(5\er will not be at- 
 tempted liere, yet it is thought proper to meniion a few 
 things, in which (he excelled, and fet an example worthy 
 the imitation oi all. 
 
 She rcmcmber'd her creator in the days of her youth, 
 and became truly and remarkably religious at about tivc 
 years old. Was a more than ordinary beautiful perfon ; 
 of a pleafanr, agreable countenance ; ot an amiable, cour- 
 teous converfation and behaviour : the law of kindnef* 
 was in her tongue. 
 
 She was einment foi her piety and experimental religion. 
 Religious converfation was much h.er dchght ; and this (he 
 promoted in all companies as far as was proper and decent 
 tor her : snd herdikourfe lliew'd her underftanding in di- 
 vine things, and the great imprefTion they had on her mind. 
 'I'he friends of true religion, and ihey who were ready to 
 engage in religious converfation, and delighted in that 
 "which was n\vA elTcntial and pra(^ical in true religion ; were 
 her peculiar friends and intimates. To whom Ihe would 
 rpen her mind freely, and tell them the excrcifes of her 
 own heart j and what God had done for her foul, for their 
 encourageiTient, and excitement in the ways of God. 
 Her mind appear'd,to them who were mofl converf^nt with 
 tier, conllantly to attend to divine things, even on all oc- 
 cafions, and in all bufmcfs of life. 
 
 The religitius duties of the clofet,{lie was a great friend 
 to, and took muoh delight in them. She highly prized 
 {ocjal worfhip. Was wont to attend the private meet- 
 ings ^or reliiiious worlhip, which vvere kept up 2.\. t\ crthamp- 
 icriy while Mr. Edwards lived there. And promoted and 
 ntteixled meetings of perlons of her own fe(5ts only,in order 
 lor prayer and religious converfation. She was a conftant 
 aiTcndcr on publick woiOiip i and behaved with great gra- 
 vity and ferioufncfs in the houfc of GOO. 
 
 She paid proper dcicrcncc to Mr. Edward?, and treat- 
 ed him with decency and refpecfl at all times. As he was 
 of ^ weakly, inhrm conftitution, and was peculiar and cx- 
 1^ in his diet, flie was a tender nurfe to him ; chearfully 
 attending upon him at all tiines, and miniftring to his 
 comfort : and fpared no pains to conform to his inclina- 
 tfons, and make things agreeable and comfortable to him. 
 
 She accounted it her greated glory, and that wherein 
 llic could beft fcrvc God and her gcncratio i, in being a 
 
ji P P E N "D I % 
 
 95 
 
 means of promoting Mr. Edwards's comfort and ufe- 
 fulnefs in this way. And no perfon of difcerning could be 
 converfant in the family without obferving and admiring 
 the great harmony and mutual love and eftecm that fub- 
 fifted between them. 
 
 When fhe her felf labour'd under bodily difordcrs and 
 pains, which was often the cafe, (lie was not wonr to be 
 full of her complaints, and put on a dejected or foui coun- 
 tenance, being out of humour with every body and every 
 thing, zs if /ht was difregarged and neglecfted : but flic 
 would bare up under them with patience, and a kind of 
 checrfulnefs and good humour. 
 
 She was a good oeconomift, managing her houfhold 
 affairs with difcretion ; in which flie was laborious and di- 
 Jigcnt. She was very careful that nothing (hould be wafted 
 and loft. And often, when flie did any thing to fave a 
 fmall matter, or dire(5fcd her children to do it in any in- 
 ftance, or faw them waftc any thing ; ftic would mention 
 the words of our Saviour ; which, (he faid, fhe often tho't 
 of, as containing a maxim worth remembering ; when, 
 as the reafon why his difciples Ihould gather up the frag- 
 ments, he fays. That nothing be lost. She took al- 
 moft the whole care of the temporal aff^airs of the family, 
 •without doors and within : and in this fhe was peculiarly 
 fuited to Mr. Edwards's difpofition, who chofe to have 
 DO care of any worldly bufinefs. 
 
 She had an excellent way of governing her children : 
 •fhe knew how to make them regard and obey her cheer- 
 fully without loud, angry words, or heavy blows. She fel- 
 -dom ftrook her children a blow j and in fpeaking to them 
 ufed mild, gentle and pleafant words. If any correction 
 was needful, it was not her manner to give it in a paftlon. 
 And when fhe had occafion to reprove and rebuke, fh6 
 would do it in few words, without heat and noife, with 
 all calmnefs and gentlenefs of mind. And in her directi- 
 ons or reproofs, in any matters of importance, (he would 
 addrefs herfelt to the realon of her children, that they 
 might not only know her inclination and will, but at the 
 fame time, be convinced of the realonablencls of it. She 
 need fpeak but encg ; ftie was chearfully obeyed ; mur- 
 muring and anlwering again was not known among them'; 
 And the kind&gentle treatment they had from their mother, 
 Vi-hile il\e ftri'^lly A' pury^^ualy maintain'd her parental au- 
 thority^ 
 
96 j1PPENT>IX. 
 
 thority, fccm'd naturally to beget and promote a filial regard 
 and rcfpe<5t ; and lead them to a mild, tender treatment 
 of each other ; for quareling and contention, as it fre- 
 quently takes place among children, was not known among 
 them. She carefully obferved the firft appearances of rc- 
 Jcntment and ill-will towards any, in her young children ; 
 and did not connive at it and promote it, as many who 
 have the care of children do, but was careful to fhew her 
 difpieafure at it, and fupprcfs it to her utmoQ : not by 
 anary, wrathful words and blows, which often provoke 
 children to wrath, and ftir up and confirm their irafcible 
 pafTions, rather than abate and fupprefs them. 
 
 As (he was fcnfible that in many refpec^^s, the chief care 
 o^ forming children by government and mftrucftion, na- 
 turally lies on mothers ; as they are moft with their chil- 
 dren in their moft pliable age, when they commonly re- 
 ceive impreflions by which they are very much form'd 
 for life : fo (he was very careful to do her part in this im- 
 portant bufinefs. And when (he met with any fpecial 
 diflBculty in this matter, or forefaw any, fhe was wont to 
 ipply to Mr. Edwardi for advice and a(ri(^ance : and on 
 fuch occafions they would both attend to it, as a matter 
 of great importance. 
 
 But this was not all, in which (he exprel"s'd her care 
 for her children. She thought that parents had great and 
 important duty to do towards their children before they 
 were capable of government and inOruvf^ion. For them 
 (he cohftantly and earnef^ly pray'd, and bore them on her 
 heart before God, in all her fccret and moft folemn ad- 
 drefTcs to him ; and that even before they were born. The 
 cviclence of her pregnancy, and confideration that it was 
 with a rational, immortal creature, which came into exig- 
 ence in an undone, and infinitely dreadful ftate, was fuffi- 
 cient to lead her to bow before God daily for his ble(ring 
 on it j even redemption, and eternal life by Jefus Chrift. 
 bo that thro' all the pain, labour and forrow, which at- 
 tended her being the mother of children, Ihe was in tra- 
 vail for them, tkat they might be born of GOD by having 
 Chrift formed in them. 
 
 As the law of kimlnefs was in her tongue, fo her hands 
 were rot withheld from beneficence and charily. She was 
 always a friend and patroncfs of the poor and helplefs ; 
 and much in a^s of charity, as well as recommending it to 
 others Qn all proper occafions. Shi 
 
\4 P P E fi ID 1 Z fi 
 
 She was remarkable for her kindncfs to her friends and 
 vifitants, who reforted to Mr.EowARDs's. She would fparo 
 no pains to make them welcome, and provide for their 
 convenience and comfort. And {he was peculiarly kind to 
 ftrangers, who came to her houfe. She would take fuch 
 kind and fpecial notice of fuch, and fo foon get acquainted 
 with them, as it were, and fhew fuch regard and 
 concern for their comfort, and fo kindly offer what fhc 
 thought they needed, as to difcover (he knew the heart of 
 a ftranger, and well underflood how to do it good ; and fo 
 as to oblige them to feel in fome meafure as if they were 
 at home. 
 
 She made it her rule to fpeak well of all, fo far as (he 
 could with truth, and juftice to herfelf and others. She 
 >was not wont to dwell with delight on the imperfections 
 and failings of any ; and when (he heard perfons fpeaking 
 ill of others, fhe would fay what fhe thought fhe could 
 with truth and juftice in their excufe j or divert the oblo- 
 quy by mentioning thofe things that were commendable 
 in them. Thus Ihe was tender of every one's charadler, 
 even of theirs who injured and fpoke evil of her ; and care- 
 fully guarded againft the too common vice of evil fpeaking 
 and backbiting. She could bear injuries and reproach with 
 great calmnefs & patience,without any difpofition to render 
 evil for evil ; but on the contrary, was ready to pity and 
 forgive thofe who appeared to be her enemies. 
 
 • She had long told her intimate friends that fhe had, af- 
 ter long ftruggles and exercifes, obtained, by God's grace, 
 an habitual willingnefs to die her felf, or part with any of 
 her moft near relatives. That fhe was willing to bring 
 forth children for death ; and refign up him whom fhe 
 cfteemed fo great a bleiTmg to her & her family,her nearefb 
 partner, to the ftroke of death, whenever GOD fhould 
 fee fit to take him. And when (he had the greateft trial 
 in the death of Mr. Edwards, fhe found the help and 
 comfort of fuch a difpofition. Her converfation and con- 
 du(5l on this occafion was even to the admiration of her 
 friends. It was fuch as difcover'd that fhe was fenfible'^ot 
 the great lofs, Ihe and her children had fuftain'd in his 
 death ; and at the fame time fhewed, that ihe was quiet 
 and refigned,and had thofe inv (ibie fupports and comforts 
 by which flie could truft in GOD with quietnefs, hope and 
 humble joy. 
 \ H They 
 
99 
 
 ^PPEN'DIX. 
 
 They lived together in the married ftate above thirty 
 years. In which time they had eleven children ; all which 
 are now living, except the fecond daughter, who died 
 Fdr 14. 1748. (ot whom the publick have fome account 
 in the hfe ot Mr. Brainerd^ P^^SC J and their ihirddaugh- 
 ter, Mrs. Burry before mentioned ; and their youngeft 
 daughter, named Elizabeth^ who died fincc her parents. 
 The furviving children arc three fons, and five daughters. 
 
 THE END. 
 
SERMONS 
 
 O N 
 
 Various important 
 
 SUBJECTS. 
 
 Being fome of the Remains of t^e late 
 Reverend and Learned 
 
 Mr. JONATHAN ED WARD3, 
 
 President of the Collige at New- Jersey. 
 
 B O S T O U I 
 
 Printed and Sold by S. Kneeland, in Queen-Street. 
 M, DCC, LXV. 
 
 / 
 
^ 
 
The P R E F A C E 
 
 l^ UCH luas the true charaSler of the 
 pious & learned author of the enfuing 
 SermoHSy as that the lovers of pure 
 religion, and unaffeiied learning, -who 
 uuere intimately acquainted with him, and free from 
 prejudice^need nothing further to invite their atten- 
 tive perufal of the following fieets, than only to he 
 informed that they were written by the late T RE- 
 SIDENT RDWARDS. 
 
 The/e Sermons indeed appear under confiderable 
 dlfadvantages : 'The author compofed them only to he 
 preach' d to a congregation in a country- town, where 
 he ftatedly laboured in the work ofthegofpel minif- 
 irj.for a courfe of years, probably without theleaji 
 deftgn, orfo much as even any diflant view of their 
 ever making an appearance, by way of the prefs, he- 
 Jore the world. For this^ the candid will make a 
 ^jnerous allowance. 
 
 IF 
 
The P R E F A C E. 
 
 IF the author had publijhed them him/elf, or had 
 revijed them near the clo/e of his I'tfe^ -with a view 
 to their public appearance, 'tis not at all likely they 
 luouldhave appeared as they do at pre lent j hut the 
 difference injome refpe8s at leajl, rnuft have been 
 conjiderable. In Jeveral places, inlargements would 
 have been made ; various parts would have been 
 hrightned with new illuftrations ; the Jiile in a 
 fiU7?iber of in fiances would have been alter d, and 
 the drejs made more agreable, And, in a wordy the 
 whole^ taken together, would have appear d in a 
 much more advantageous light ^more inftru^ive^ani 
 entertaining. 
 
 This might have been reafonably expeded,from the 
 author s mafierly and diftinguiflied genius, which 
 prompted him eagerly topurfue truth, even in hermojl 
 Jecret recejjes, E/pecially, if it be confidered, that 
 the greater part of thefe Sermons werepennd more 
 than twenty years before his death,in which [pace of 
 time, hevmde Jwift ^ gmazing advances in divine 
 knowledgejn branches ahnofl mmberlefs. The Jame 
 thing may be injerrd from the authors manner : 
 Some Sermons^ that he formerly publifjed^ received 
 
The P R E F A C E. 
 
 great enlargements under his lajl anii finijhtng hand; 
 and hovjev^r engaging and entertaining they ujare 
 in the delivery y they appear d much ampler from the 
 prefix than the pulpit. 
 
 Be fides y 'tis fome unhappinejs^ thro a miftake^ 
 the Jubje^s are not placed in that natural and 
 advantageous order^ ivhich was defignd. 
 
 Neverthelefs^under all their difadvantages, the Ser- 
 mons^ 'tis apprehended^ will he well receivd by the 
 candid^ intelligent chriftian reader : j4nd that evsry 
 per Con that is poffejjed of a happy degree of found 
 judgment, andgsod tafte, who fhall ferioujly perufe 
 them^ willfindthatjuflners and clearnefs of thought ; 
 that natural i^^lively reprefentation oj divine things ; 
 that vein of piety and /olid religion running through 
 the whole ; that extenflve knowleJgejhat commands 
 ing pungency, andfpiritual favor, which may ferve 
 in. a meafure to point out the author, and at thejame 
 time, to inftruB, entertain and quicken the reader. 
 
 The public may he affured that the Sermons ere 
 faithfully copied from the original manufcripts. j4nd 
 where fentences^ or paragraphs were found unfinif)" 
 
The P R E F A C 1^. 
 
 eJ^ as there ivere various fuch injlances^ in moftof 
 the Sermonsy mark'd with a Jlroke of the pen^ 
 
 thus -which the author ufed to fupply in the 
 
 delivery, the editor has net taken the liberty, to 
 
 compleat them, except an injlance or tvjo^ in the 
 Sermons upon the wifdom of Qo^-^vjhere the 
 ivords added, are carefully included in crotchets. 
 Wherever there fore, the reader finds fuch a Jlroke-^ 
 he is hereby notified, that fomething is left unex- 
 frefs'd, ivhich his own mind is to fupply. 
 
 The date, at the beginning of the Sermons, marks 
 the time when they were compofd and preacUd. 
 
 Thefe Sermons being fomc vf (he remains of an 
 eminent man of God, c^ friend to men, are heartily 
 recommended to the candid acceptance, and faithful 
 improvement of all into whofe hands they may fall ; 
 and to the bleffing of him who is ALL and IN 
 yfLL, the great dl/pofer of all events, who was 
 pleafed fgnally to diftinguif) his fervant, when li;- 
 ving, with gifts and graces, and to crown his Itr 
 hours with unufual fuccefs. 
 April 25. 1765. 
 
 The Editor- 
 
The C O N T E N T S, 
 
 SERMON I. 
 
 Jefus Chrift glorioufly exalted above all 6vil 
 in the Work of Redemption. 
 
 i Cor. XV. 25, 26. For he muft r ign^ till he hath 
 fut all Enmtes under hh Feet. "The la§i Enemy that 
 Jhail be dejiroytd h Leath, Page x. 
 
 S E R M O N II, III. 
 
 Jofeph*s great Temptation, and gracious 
 Deliverance. 
 
 Gen. XXX ix. 12 — And he left his Garment in her handy 
 and fled and got him out. P* 24. 
 
 S E R M G N IV, V, VI. 
 
 Man's natural Blindnefs. 
 
 Pfal xciv. 8, 9, 10, Ti. Underlfandye Brutijh a- 
 mong the r'eople^ and ye Fools y when will ji be wtfe^ 
 &c. P. 59. 
 
 SERMON VII, VIII, IX, X. 
 
 Men naturally God's Enemies. 
 
 fbm- 7. 10. For if when we were Enemies ^ we were 
 reconiilsd to God by the Death of his Son, P» 1 04, 
 
 4 S £ R. 
 
The C O N T E N T 5. 
 
 S E R M O N XI, XII, XIIL XIV, XV, XVI, 
 
 The wifdom of Grxl as difplay'd in the Way 
 of Salvation by Jcjus Chiilt, far fuperiour 
 to the Wildom uf the Angc:ls. 
 
 JEph. iii. JO. T^o the Intent thrt new unto the Princ'* 
 polities ahd Powers^ in b.aveniy i laces might be 
 known hy the Ctufch the n.a^jjdd JVijdom of 
 
 Cod. P. it)*^. 
 
 SERMON XVII. XVIII. 
 
 The true Chriftici>*s Life, a J >urncy towards 
 Heaven. 
 
 HV^b ix. rg, 14. And co- feffed that they were Str^nget^s 
 
 and: Hlgrms on theEarth. For ihey t at jay luM hmgs^ 
 
 d^chrc plainly that tl ey jcek a C . uniry, P. 253, 
 
 hy reafon of the editor's diftance from the prefs, the errors of 
 it are various : Some of which are pointeu oui in the 
 folJowing 
 
 ERRATA. 
 
 *OAfc ij.linf 6 frcm the botf^m.for fl«-y iead tfi.p.24.1 8 f .bot. 
 J[ U anr ow.p 32 ' C del. net. p. 37. 1. 7. f. n§tien,r :nclinsiion ^.40* 
 ill. cr]cjliji p. 41. i. I V f/ but f. oner, he p. 42 I. 13. f. hurt- 
 falv. iatt/ui. I. I5. r. concei'ved. p. 44 1. 10 it. bot. r the r, p. 47, 
 '. &- f. f.atig r. ailing. 1 J2. r. (degrees after and r. ^Jft^-g, p 48. r. 
 /fi/ p. 51, I I f. hitherto T formerly I, 12 fr. bot. f. a moji r the 
 *^-ofl. p. 5^. i 5 1 jV r ^r^. p 5^ ,i. 11. fr. bet f that r »/. ;?• 76. 
 ^ B u Juries ufeier p. 79 1. 14T r^r^ p 92. 1. $ dcic ^z*.* p. 
 1^5- I 21 i fouis X Au/j.p 113 1 3 ir bot.r injupetjbU p. li$/. 
 1. 2.* fr b( r. f to r.jor. p 138. I. 2 r all. p 166. '. 12 U bot. 
 f. iKaniJtJlx mun'fcia p 196 ir. bot. r.d^bly p I98 >. I9 f. tr 
 r //'J* p 2^ ' 
 
 \ 
 
 r mun'fctd p 196 ir. bot. r. <^A^/y p I98 >. 19 f. er 
 • I 1 16 afteryi udJ /*>-. p 2i6.1. lo. f.^r// r,Ci/,>^ 
 16. r. r«r/. . ^ Y 
 
 J.ber r.i'l'uWcs which may havs been OTCrlaok*'' 
 nr.'.ied to the reader's candor. 
 
Jesus Christ gloriolifly ex- 
 alted above all Evil, in the 
 Work of Redemption. 
 
 [Lecture Augufl 17383 
 
 S E R M O N I. 
 
 I CORINTHIANS x^. 25, 2^. 
 
 For he rnufl reiirny till he hath put all Etiemtef 
 under his Feet. Ths laft Enemy that fiall he 
 dejiroyed, is Deaths 
 
 ^c'^^^^^95|(qHE Apodle In this Chapter Joes pi^-- 
 t^Jpj^g^io ticuiarfy oppofe fome among ths 
 ^j.i^'f ||^^^3 chrlflian Corinthians, who denied the 
 •'&sKS^^#^ Refurredlion of the Dead, and much 
 ^py%M^''t molefled and infcacd the Church of 
 ^- -o- <s^- •«' •« Corinth with their Doflnne. Thqrc 
 were two forts of Perfons in that Age, wi^o were ?%^- 
 cially great Oppofcrs of the Do^rme of the Rciiir* 
 re(5li()n : one among the Jews, and the other a-r^^i^ 
 the Heathen Thofe among the Jcva's were the Sj. ' • 
 ducees ; of whom vT#rc3d,Aas xxiii. 8 FortheSad* 
 duces 5 fay y that there is no Rc/urre^lion, neither An- 
 oil }pr Spirit. And we have the fame Account m 
 other Piaceq, Thofe among the Heathen that were 
 A the 
 
4 JK'^USCHRT^r fxaUeJ, Ser. I. 
 
 the chief Ppp^frrs of rhi DoAriiie, were their Phi- 
 
 lof(>phcr8. The n.'6irine of the Rcfiirrc£lion of ihc 
 
 DcaJ, wa? :i^x confifhnt with their Fhilofophy: by the 
 
 principles oF vvhich it was impc^fTihlc iliat one who was 
 
 deprived <'f the Habit of Lire, flvmld ever receive it 
 
 again. And there fore thev ridiculed theD (^frine when 
 
 the -^poftlc preached it among them at Ajiiens. f It 
 
 prcbjbly was chiefly from thcfe latter that the Church 
 
 at Corinth received (his Corruption, the Philofophers, 
 
 and not the Sadducces. For Corinth was near toArhens, 
 
 which was the Place of the chief Keibri of the Philc- 
 
 phersofall theCities of that learncdCountry of Greece, 
 
 The Apoftic in oppofing this Error, firfl inCfls on 
 
 ChiiiVs Refurrcflion from the Dead ; and next rn the 
 
 Refurreftion of all the Saints at the end cf the AVorJd. 
 
 And in the Verfes next before the Text, fhcws how 
 
 both are conncifled.or that one arifes or follows fronfi the 
 
 other. And then adds. Then ccmeth the End, 'when 
 
 he /ball have delivered up the Kingdom to God even 
 
 the Father, uhen he fhall have put down alt Rule, 
 
 and all Authority, & Power, For he muft reign till 
 
 hf hath put all Enemies wider his Feet, The lajl 
 
 E:it'y^jy that //mil be de/l rayed is T>eath, 
 
 'Tis to my prefent Purpofe to obfervc thcfe two 
 Things in the Words of the Te>:t. 
 
 I. H..RH is fornc»hing mentioned, as one Thin^^, 
 tvherein appears the Glory of that Exaltation and Do- 
 minit)P, tbat Chrifl has as our Hcdecn cr, \\7.. that it 
 litues in the Sulji^ion of all Enemies under his Feet. 
 It is not fiid all />//|lMHmifS, pcfi'ibly becar.fe rhofc 
 that fhall be put under his Feet, are not only his Ene- 
 mies ; biit nlio the Enemies of his Father, and of his 
 iVoj|lc 1 heir being under his Feet denotes their be- 
 ing pcrfcfiiy vnnqu'flied and fubdiicd, and brought tx- 
 cerd'mg low under h'm, and his bW^g gioriou/Iy cxslr- 
 cd over them. Ic fliali be thus with refj'cjfl to God's, 
 
 I A^s xvit. 
 
S£R. I. iff the Work of Rerfempton^ 3 
 
 and his, and bis People's Enemies univerfally, not one 
 excepted : Which Univerfalliry is fignificd here twv> 
 Ways, (i.) In the univerfal Terms that are ulcd ^!l 
 Enemies. (2 ) In that here is anAcccunr of the fubjcdt* 
 ingof the verj lafl Enemy : When there fhall he hut ont 
 Enemy left, that fhali alfo be put under his Feer. 
 
 2. We may learn what is here meant by Enemies, 
 by the particular Inftance here given by the lafl t^ac 
 fhall be deftroyed, viz. Death. Which fhcws ihat by 
 Enemies, is not only meant Perfons that fet thcmfelvts 
 in Oppofition to God and his People ; but Evils -^ 
 whatever is any Way againft God and his People, and 
 docs oppofe or moleft Chrift of his ' aints, arc here 
 callea Enemies, whether ihey be Perfons or Things. 
 
 Hence the 
 
 DOCTRINE, 
 
 Our LORTy JESUS CHRIST, in the U^^orh cf 
 Redemption, glorioujly appears above ail Lvtl. 
 
 Tn handling this Do(f^rine, I propofe to fliew, 
 
 I. How Evil of all Kind's has prevailed, and liighly 
 exalted itfelf in the World. 
 
 II. That tho' Evil has fo greatly prevailed, and 
 ho-v hij^h foever it has exahed itf<'lf, Chriit appears 
 glorioufly above it, in the Work of Redempiion. 
 
 I. Evil of all Kinds has rifen to an exceeding; 
 height in the World, and highly exalted iifel; aga.nft 
 God and Chrift, and rhe Church. 
 
 This v/ill appear by the following Particulars. 
 
 I. Satam has highly exalted himfelf. and grearly 
 pcvailed. Satan i^ne who is vaHly fnpcrior," in his 
 mrur^l Capacity an!r Abilities, to Mankind. He was 
 originally one of the higheft Ranlc of Creatures;, beii^g 
 
4 JESUS CHRIST fx..W, Sek. I. 
 
 a mighty Anqol. TTe proudly exalted himfclF in Re- 
 bellit^n againd God in Heaven. For vvc are tolJ that 
 Pride was the CondemnarionoF the Devil.* He be- 
 <iame proud oF hU own (iipcrior Dignity and mighty 
 Abiiiries, and the Glory which his Creator had pur up- 
 on him ; and probably thought it too much to fubmit 
 to the Son of God, and attempted to cxah his Throne 
 above theThrone of ChriiL And he prevailed to dr.-^w 
 away vafl Multitudes, mnny Thoufands and Millic-ns 
 of the heavenly Hods, into an open Rebellion againft 
 God. 
 
 And afler he was cad down from Heaven, he proudly 
 oralted himfelf in rhisVVt>rId. and prevailed to do great 
 Things h-re. By his fubril Temptations he p ccur''d 
 the fall of oi2r fird Parent?, and fo brought about the 
 Ruin of the wh !e Race of Mankind. He pre cured 
 their Ruin in Body and Soul, and the Death of 
 both ; and that they fnould be expofed to all Manner 
 of Calamity in this World, and to eternal Ruin here- 
 after. He fo far prevailed, that he drew Men off from 
 the Service of their Maker, and let up himfc'f to be 
 the God of this World ; :*.nd in a little Time drew the 
 Worl 1 into that almod univerfal Corruption, wliicli 
 brought on the Flood of Waters, by wh'ch it was do- 
 Itroyed. And aft r that, he again in a litleTimc drew 
 uil i"^ at ions, except the Poderity of Jacob, olffrom the 
 Worihip ot the true God, and darkened all thcWorld 
 with the darknefs of Heathenilm ; and held them un- 
 der this Darknefs for a L^reat many Ages : he himfelf 
 beinc? v/orfhiprd as God ahnod all (^ver the World : 
 the Nations of the Earth offered Sacrifices to him ; and 
 Multitudes offered up tl^eir Children in Sr-crifice f) 
 b'HT). And during thatTime. he ofen fo far prevailed 
 againd the People of God, (hat h*^ad almod Iwallowed 
 them up. 'f he Church was often brought ■ • \^r? " -^v 
 Brink of Ruin. 
 
 • I Tim ii:. 6. 
 
SeR. I- i^ ff^'^ Work of Rcdemptkfj. 5 
 
 And when Chrifl: hiiTifelf appeared in the World, 
 how did he exalc himlclf againit him ! and prevailed 
 fo far. as to influence JMen to hate and defpife him all 
 the Days of his Life. And at laft peri waded one of 
 his own Dlfcipks to betray him ; and brought it lo pafs, 
 that he was doiivere i into the Hands of Men, to be 
 mocked, buffeted and fpit upon, and treated with the 
 greateft ignominy that unreft rained Malice could de- 
 vife : and at laft procured that he fh on Id b^" put ro the 
 moft cruel, ignominious kind of Death that was in ufe 
 in the World. And fince th^t,- he has greatly exalted 
 himfcif againfl the Gofpel and Kingdom of Chrill : 
 has procured that the Church, ^or the mo(t Part, has 
 been the Subje£\ of great Perfecuiion ; has often bro C 
 it to the brink of utter DeftruOion : Has accompliOi- 
 cd great Works in fecting up thofe great Kingdoms of 
 Antichrift and Mahomet ; and darkened great Part of 
 the World, that was once enlighrened with the Gofpel 
 of Chrili with worf^ than heathen Darknefs. And 
 has infe^led the chriftian World with Multitudes of 
 Hercdcs and falfe Ways of Worfhip, and greatly pro* 
 moteJ Arheifm and Infidelity. Thus highly has the 
 Devil exalted himfelf againit God and Chrift, and the 
 Ele61 ; and U^ far has he prevailed. 
 
 2. 'Guilt is another Evil which has come to a great 
 height in the World. AllGuilt is an Evil of a dread- 
 ful Nature : the leaR Degree of it is enough utterly 
 to undo any Creature. Ic is a Thing that reaches un- 
 to Heaven, and cries to God, and brinc^s down bis 
 M^rath. The guik of any one Sin is {o terrible aa 
 Evil, that it prevails to bind over the guilty Perfbn to 
 fuffer everlading Burnings : and io is an Evil that is 
 In fome Refpe(5t infinite, in that it obliges to that Pu- 
 nifhrncnt which has no end ; and ^o is infinifely terrible. 
 Bu: this kind of E^il has rifen to a moft amazing 
 bright in thisWorld ; where not only fomePerfons are 
 viblcy, but ail in all Nations and Ages are naturally 
 
 A3 guilty 
 
(, JE'SUS C r-I R ISr exalted, Ser. I. 
 
 gu Ify Wrctclics. And they who live lo a£l any time 
 JM \\\c World, arc tmi (>nly guilty of one Sin, but of 
 1 hi ulai lis aivl iluufandsot 'I hi'Ulands. What mul- 
 ti| 'id ai i' vl :' a^pa\:.tcd Sins arc 'oinc Men guilty 
 x>l ! W'hai Guili lies on lomc particular Per Tons I 
 how n^nch ivoie on Icme particular populous Ci- 
 x\c< ! How nuch more li ill iv\ this wicked World ! 
 I"." Av much does the Ciuih of the World tranfcend all 
 Account ; all ExprcfTion ; all Powers of Numbers or 
 Mcafurcs ! \nd above all, how va(l is the Guilt of 
 the World, in all Ages of ir, from the beginning of 
 the World to the end of it 1 To v/hat a Pitch has Guilt 
 rilt n in the World ; The World being, as it were, on 
 cvrry Side, loaded with it, as with Mountains heaped 
 on Mountains, above the Clouds and Stars of Heaven. 
 
 An\) Guilt, when ii was imputed to Chrift, greatly 
 prevailed againft him ; tho' in himfclf innocent, and 
 ihe eternal >on of God ; even fo as to hold him Pri- 
 f')ner of Juf'ice for ^ while j and to open the Flood- 
 gates of God's Wrath upon him, aud bring all his 
 Waves and Hillows over him. 
 
 g. Corruption' and Wickednefs of Heart, is 
 anoth.r Thing that has rifen to an excecvling height in 
 the World. Sin has lb far prt vailtd in the World that 
 it:has become univerfal : All Mankir.d that are meer 
 l^;cn, are become t^nful ard corrupt Creatures. Let 
 us attend to St. PauTs Defcription of the Woi Id. | 
 *yews and Gent'le) ar a I under Sin, ^s it is writ- 
 ten, There ts none Righteous, no not one : there is 
 none that under ft and eth, there is none that Jetketh 
 ojter God. 7 hey are af! gone cut cf the J^ay, they 
 are t'^^Tther become unpro table ^ there is none that 
 doth Good, no not one. And not only is exery ore cor- 
 rupt ; but \\\cy are all over corrunt, in every Power, 
 F.'cnlty &: Trinciplc ; every Part is depraved. Which 
 is h(rc reprelentcd by t e Several Parts of the Body 
 bcirg corrupt, as ihc I hroat, ihc Tongue, the L>p>^ 
 
 t 1 om i,i 9 i8. 
 
Ser. I. JESUS CH R 1ST exalted, 7 
 
 the Mouth, the Fecr. " Their Throat is an open 
 Sepulchre, with their Toni^ues ihcy have ufed Deceit, 
 the i\)iron of Afps is under their Li f>s : whofe Mcuth 
 is full of curfing and bitternefs : their Feet are fwlfc to 
 filed Blood.'* And not only is every Part corrupt but 
 exceeding corrupt ; being pofFefTed with drcadf iiJ Prin« 
 ciples of Corruption, horribly evil Difpofitions and 
 Principles of Sin, that may be rcprcfenred bythePoi- 
 fon of Afps ; which makes Men like filthy Beafts, like 
 Vipers and Devils : Principles of all Uncleannefs, Pride, 
 Deceit, Injuflice. Enmity, Ma!ice,Blafphemy, Murder, 
 Here their Throats are compared to an open Sepul- 
 chre, and their Mouth faid to be '* full of curfing and 
 bitternefs, " and De(lru61ion and Mifery are faid to be 
 in their Ways. 
 
 And there are not only thofe Principles of Sin that 
 are very bad, but every Kind , here is no Sort cf 
 Wickednefs, but there is a Seed ' f it in Men. — "^nd 
 ihcfe Seeds and Principles have not only a Being in 
 Men's Hearts, but are there in great Strength : they 
 have the abfolute Foffeflion and Dominion over 
 Men, fo that they are fold under Sin. Yea, wicked 
 Principles, and ihofe only, are in the Heart. Tre 
 Imagination of the Thoughts of their Heart is evil 
 and only evil. There are bad Principles only, and 
 no good ones. "There is no fear of God before their 
 Eyes." Thus the Hearts of all Men are "deceitful 
 and defiierately wicked." || 
 
 An'd if v/e look not only at the natural Corruption 
 of the Heart, but the cont rafted Habits of Sin, that Men 
 are commonly under the Power of,by wicked Education 
 and Cufloms, how full fliall we find the World oa 
 Wicked no fs, in this Refpc6l ! How have Men by bad 
 Cuftoms in Sinning, broken down all Refiraints upon 
 naiur^l Corruption, and as it were abandoned thcmleives 
 tc Wickedneh ! So far has Corruption and Wicked^ 
 
 i' Jer. xvii. 9, 
 
8 JESUS CHRIST exfilteJ, Ser. I. 
 
 ncfs prevailed in the World, and fo bigVi has it rifen, 
 that it i ■ hicomc a great 6: univcrfal Deluge, that ovcr- 
 rops all 1 hi»^gs. and prevails with that Strength, that 
 i is like the raging Waves of th(^ temped nous Ocean ; 
 which nrc ready t(^ bear down all before th^m. 
 
 4. Many of the Devil's Inflrumenis have greatly 
 prcvaiPd, and have been exnlted to an exceeding heighc 
 in the \\'(^rld. It has been fo in almod all y'sges of 
 the World. Many of the Devil's Indmments have 
 profpcr'd and prevail d 'till they have got (o theHead 
 of oreai Kingdoms and Empires, with vafl Riches and 
 mighty P(^wcr. 
 
 Those four p/cat hcrthen Mon-^rchies that rofe in 
 the VN'orlii bcK)rc Chrill, j nre fp(;kcn of in Scripture 
 as Kingdoms let i^p in oppofition ro the Kingdom of 
 Chri''. Sv> they are rcprefcnted in ihe Interpretation 
 of Nebuchadnezza-'^i Dream, wherein he faw a great 
 Imnac ; thc^ Head of Gold, his Bread and his Armj 
 of S Iver. [lis Bellv and his Thighs or Brafs, his Legs 
 of Irort. &:c. ^ Thcfe Monarchies viere exceeding 
 y5owrrki]. ' The two lad ruled over the bigger Part of 
 ihe then known World. And the lad cfpeci^dly, viz. 
 the Romnn Kmpir/, was exceeding mighty : lo that it 
 \i faii! to be divers from all Kingdoms ; and that it 
 ihonid devour the whole Fnrth, and tread it down, and 
 br<;;vk ir.in TiiCcS. f And is rcprefcnted by the fourth 
 Bead, wh.ch was dreadful and terrible ; and drong 
 exc> cdinc^ly ; and hnd great iron Teeth, that devoured 
 and break i:i Pieces, and damped tiie rcfidue with his 
 Fe r. 'IhcfefourKingildms all perfecuted theChurch 
 of (t(h1 in their Turns : and efpecially the Ind, viz. 
 the Roman One of the Govei nors of this Monarehy 
 p\it Chrid to Death And afterwards one Emperor 
 sftcr a'^nth' r. mnde drendful Havock of the Church ; 
 dc. royirg Thouiinc's (?c Millions ; making a Bufinefs 
 
 of 
 
 ■\ 1^'; D*!» i '^•'»':. i v : :-, Grecian oc Rrman Mnnarchicj. 
 • Dan. ii, 36,35. I Dan. vii. zj H Dan. ^i. 7. 
 
Ser. I. in the JFork of Redemption. ^ 
 
 of it with rhe Force of all the Empire, to torment and 
 deftroy the Chriliians; etideavouring if polTible, to root 
 out the Chri lian Name from under Heaven. 
 
 And in thefe latter Ages, how have thofetwo great 
 InHriiments of the Devil, viz Antichrift and Mahomet, 
 prevail d, and to what a Pitch of Advancement have 
 they ariived ; ruling over vafl: Empires, with mighty 
 Wealth. Pride and Power : fb that the Earth has been, 
 as it were.fubducd by them. Aniichrifl has fet u|) him- 
 felf as thj Vicir of Chrift ; and has for many Ages 
 ufurped the Power of God, " fitting in the Temple of 
 God, and (hewing himfelf that he is God ; and exalt* 
 ing himfelf above all that is ca'ledGod, or that is wor- 
 ihipped." And how dreadfully has he ravaged the 
 Church of God, being drunk'with the Blood of the 
 Saints, and the Martyrs of Jcfus! And has often, as 
 it were deluged the World inChridiah Blood. fhed with 
 t »e utmofl: cruelty that human Wit and Malice could 
 invent. 
 
 Ak'l) at this Day, many other Inftruments of the 
 Devi', m^ny Hereticks,Athci[ls and other Infidels, are 
 exerting thcmfelves againlt Chrilt and his Church, with 
 great Pride and Contempt. 
 
 5. Affliction and Vlifery have alfo prevailed 
 and rifen to an unfpeakable'-^eig'nt in iheWorld. The 
 fpiritual Mifery which the Ele£t are narurally in is 
 great. They are mifcrable Captives of Sin and Satan, 
 and under Obligations to fuflcr eternal Burnings. This 
 Mifery all Mankind are naturally in. And fpiritual 
 Troubles & Sorrows have often rifen to a g eat Heighc 
 in the Ele(5l. The Troubles of a wounded Spirit and 
 guilty Confcicnce, have been felt with intolerable and 
 infupportablc Weight. " A wounded Spirit who c^n 
 bear? f And theDaiknefs tiiat has rifen to God's People 
 after Converfion, through thcTemptatioris & Buffetings 
 of the-Devil, and the Hidings of God's Facc,and Manl- 
 
 fedailoiis 
 f Prov. xviii. 14. 
 
lo yESUS CHRIST exaftrJ, S E R .1. 
 
 feHations ofhi**. r^ rger, have been very terrible. ArA 
 temporal Affl.ifiinns have often rifen r ^ceecling high. 
 The Chbuch of C»'od has, for the nrioH Part all along, 
 been a ^ent of great Afi^-^'u^B and 1 ribulntion The 
 Tronbh and Dilirefs the Church ha<; undergone. under 
 thofe crnel Per(«cu'it>ns that have often been and have 
 Dcen lonr COT t'tniKd are (iich as we cnnnc t have a full 
 Conception of, who have always eijcyed fuch Liberty 
 and Pence 
 
 Vu i the height to which the Evil of AfRi(fii.'^n has 
 Tifen, ro wh«^re appears (o much, as in the /^ ffi£ku ns 
 that ( hrift iufft re d. 1 he evil of Affli6^ion & Sorrow 
 cxa I u'd itit- f (o high, as to (i'Z( the 'Son of Gc<^ him- 
 fc\i\ and to handle him after fuch a Manner. as to caufe 
 him to be all in a '^loody Sweat, and made his Sou) tx- 
 creding forrowlul even unto Death ; ard caused him 
 to cry (,ut, '• My' Cod, my God, why halt thou for- 
 faken me i^'' Affli<5^ion never prevailed to inch a De- 
 gree in this World, as in Chrid , whofe Soul was, as it 
 were, overwhelmed 'n an Ocean, and conlumed as in ^ 
 Furnace of ir. 
 
 6. Dt ATH is an Evil which has greatly prevailed, and 
 made dreadful Havock in this Worlo. Huw does it 
 waflc at^d devour Mankind one Age after another ; 
 fpanng n^ne, high or low. rich or poor, good or bad ! 
 \ViId Beads have dellroyed many ; many cruel Princes 
 have taken away the Lives of Thou lands, and laid 
 uafle whole Countries : bur Death devours ail ; n( nc 
 are fufrcrcd tocfcapc. And the liodies of the Saints 
 as well as others. fall aPrey to this grCotDcvourer '^ ea 
 fo hieh dul this Rnemy rile, that he took hold c-nChriit 
 himfelf, and fwallowed him am ng the rcH. Hebe- 
 came the Prey of this great, infatiablc Monflcr By 
 his :V'cans. was liis bodily Frame dellroyed, and laid 
 dead in lie dark and (llcnt Grave. And Death Hill 
 goes on dtilroying rhuuknds every Day. And there- 
 
 lore 
 
SeR. I. in the Work of Redemption. 1 1 
 
 fore the Grave is one of thofeThings \N\\\z\Agur fays^ 
 never has enough. ^ 
 
 So have Evils of every Kind prevailed ; and ^ofuch 
 A Degree have they exalted themfelves in the World. 
 
 I come now, 
 
 TI. To fhew, how our Lord Jefus Chriil, in the 
 Work of Redemption, glorioufly appears above all 
 thefe Evils. 
 
 It was not the Will of the infinitely wife and holy 
 Governor of the World, that Things (hoy Id remaia 
 in this Confufion ; thus under the Reign of Evil, which 
 had prevailed and exalted it felf to fuch an Height. 
 But he had a Defign of fubduing it ; and delivering an 
 ele£l Part of the World from it, and exalting them to 
 the PofTeffion of the greateft Good, and to reign in the 
 highefl Glory, out of a Stare of Subjedlion to all thefe 
 Evils. And he pitch'd upon his Son as the Perfon 
 m )lt fir for this great Undertaking, thst was infinitely 
 too great for any meer Creature : and he has under- 
 taken if in the Work of o' r Redemption. And tho* 
 thefe Evils are fo many and fo great, and have pr; vailed 
 to fuch a Degree, and have rifen to fuch an exceeding 
 h.ighc, and have been as it were, all combined toge- 
 ther ; yet wherein they have exalted themfelves, Chriit 
 in the Work of Redemption, appears above them. He 
 hath ghnoufl/ prevailed agiinll them all, and brings 
 them under his Feet ; and rides forth, in the Chariots 
 of Salvaiion, o cr their Heads ; or leading them in tri- 
 umph at his chariot Wheels. He appears in this Work 
 infinitely higher and mightier than they, and fijfiicienc 
 to carry his People above them, and utterly to deftroy 
 them all. 
 
 C-iRisT glorioufly appears above all thefe Evils — 
 In his procuring Rcdcmpcion, by what hs did and fuf- 
 fered, when he was in his State of Humiliaiion — In 
 
 his 
 • Prov, XXX 1 6. 
 
12 JESUS C.H EIST exalted, Ser. L 
 
 hi<; rifinp from the Dead, andAfcention into Heaven— 
 In the w< rk <>f h'^s Spirit in the Si>iils of theFJr^ in this 
 World — In glorifying ihe Souk of Saints in Heaven — 
 In his Providence that he excrci es towiirds the World, 
 as Head of the Church In the Conlnmmaiion of the 
 \S\ rk o^ Rcdtmptir'n. at the ^'am] of the World. 
 
 I, C Ris; arprar? iflorioi. fly above all Evil in what 
 he did to prccyr(Rfi'empiion f( r vs in his State of . .u- 
 ^Tliliatton,by" tne Righrcoufnefs he wrouchi out, and the 
 Atonement he made for Sin then ; and efp(cially in his 
 SiifTerirg^. The Evils wh^ch have \^Ci:\-\ fpoken of, 
 rever (ccmed fo to prevail fgainfi him as in (hefeSufTcr- 
 ings : But ir fbe^i, the Fiundari(^n was laid for their 
 overthrow. In them he apj-eared above Satan. 7 ho* 
 Sat?n never exalted h'mle'f lo h«gh, as he l\''6 in pro- 
 Curing ihefe Sufferings of Chrill ; \i\ then Chrifl laid 
 the Foundation for the utter over-thri-w vf his King- 
 dom. 1 ic flew Satan, as it were, with his own '.\ ea- 
 pori : The lpiriiual*Df7T7Vcui off this Goliath's Head 
 with his own > word ; and he triumphrd ov^r him in 
 his Ciofs. " Having fpoilrd Principaliti* s & Powers, 
 he made a Shew of them c>penly triumphing over them 
 in ir.""*^ i.e. in his Cn^(s, mentioned ;n the prtrccding 
 "W'f rds. 1 hen the Wifdom of Chrill appeared glo^i- 
 oufly above the fubtilty of Satan. Sat m, fh; t (>1J 
 Scrpenr. ufed a great deal of Subtilty to procureChriil's 
 Deaih ; and doubtle(^, when he had accrmplifhed it, 
 tht Ujiht he had obtain d a compleat V'(ftnry ; bc'ng 
 then ianorant of^ the Contrivance of our Redemption. 
 But lo did the Wildona of ChriQ order Things, that 
 Satan's Subtilty and Malice, fii^uld be made the vrry 
 Means of undermining the Ft undations of his King- 
 dom : and fo he wifely led him into the Pit that he 
 had digged. 
 
 1\ this alfo Cbrid appeared glorioufly above the 
 Guilt of Men. For he offered that Sacrifice, that was 
 
 fufhcicnt 
 
 • Colofs. ii IC. 
 
Skr. I. 'in the Wotk of Redemption. 13 
 
 fuffictent to do nway all the Guilt oF the whole World. 
 1'ho' the Guilr (^F Man was like the great Mountains, 
 vvhoFe Heads are lifted up to ihe Heavens ; yer hh 
 dying Love, and his Merits in this, appeared as a miofhty 
 Deluge that over-fi.)we-i the hi;^hL^(l Mountains ; or 
 like a bonndlefs Ocean.th.it fwallows rhem up : or like 
 an iiiiiTicnfe Fourjain of Li^hi. that W;th the fulnefs 
 and redundance of its Brightnefs, iwal)"^>ws un Men's 
 greateft Sins, as little Mores arefwallovved up snd hid- 
 den in the Didc of the Sun, 
 
 In tiiis Ciiriil appeared aSove all the Corruption of 
 Man, in thai hereby he purchafed Hulinefs for the cnief 
 of Sinners. 
 
 And Chrii^ in undergoing fuch extreme Afili7ion, 
 got the Vi£i:i\ry over all Mifery ; and laid a F ainda- 
 tion for its being utterly abolifhed, with Refpe<^ to his 
 Ele^. In dying he became the Plagues and De- 
 ftru6lion of Death. When Death Hew him, it as it 
 were, flew it Felf ; For Chrid throuj,h Death, dcOioy- 
 ed him that had the Power of Death, even the Devil "^ 
 By this he laid the Foundation of the glorious Rcfurr 
 reifllonof all his People to an immortal Life. 
 
 2. Christ appears glorioufly exalted above ^sll 
 Evil, in his.ReFurrc6\i)n and Alcention into He-:iven. 
 Vv'hen Chrift aroFc from the Dead, then it appeared (hac 
 he was above Death, in that Death, tho' ic had taken 
 him Captive, could not hold him. 
 
 Then he appeared above the Devil. Then this 
 Leviathan that had fwal lowed him, was forced to vo- 
 mit him up again ; and the ^'hilihines that had takea 
 captive the Ark, were forced to return it ; Dagon be* 
 ing fallen before it, with his Head and Hands broken 
 oir. and only the Stumps left. 
 
 Then he appear d above our Guile : For he was 
 juil.ified in his Rcfurreclion. f 
 ^ •• --^ In 
 
 * Heb, lu 14, t l^'^J"' iv, iv. 25. i Tim. iii. iC\ 
 
J4 JESUS CHRIST exahe^u ScR. L 
 
 In his Rcfiirrcf^ion he appear'd above all Affl'<f^inn. 
 For tho' he had been Aibjc^l to much /\ffl:^ion, and 
 overwhelmed in it ; he then emerged out of ir, a?; hi- 
 ving gotten fhc Viclory over it, never co coiiflicl with 
 any more Sorrow. 
 
 When he afccndcJ up into Heaven, he rofe far 
 above the Reach of the Devil and all hi Inllruments, 
 who had before had him in their Hands And now 
 has he fat down at the Right hand ( f God, as being 
 made He^d over all Things to the Church in order 
 to a compleat and perfeft Vi^lory over Sin Satan, 
 Death and all his Enemies. It was then faid to him, 
 *' Sit ihou on n y Right-hand, uniii 1 make thine £• 
 nemies thy Fooifh ol." * 
 
 He entered into a Stntc of Glory, wherein he Is 
 exalted far abo e all thefc Evils, as the Fore rur.ner of 
 his People ; and to make IntercefTion for them till they 
 alfo are brought to be with him, in like Manner exalted 
 above all Evil. 
 
 3 Christ appears glorioufly above all Evil, in 
 his Work in the Hcarr<; of the Ele^l, in their Converflon 
 and San6tific:ui(>n. This is what the Application of 
 Redemption, (o far as it is applied in this World, con- 
 i\{\s in ; uhich is done by the Holy Gho:^ as the Spirit 
 of Chiill. In this Woikof Chrilt in ih^ Hearts of his 
 Eie<fl,he appears g'orious above Satan. For the firorg 
 Alan armrd is overcome, and all his Armour wherein he 
 iiuded, is tr.kcn from him, and his Spoil divided. In 
 iliis Work, the Lamb is by the \\>\x\iu:i\T>avJd, taken 
 out of the Mouth of the Lion ai.d Bear : the poor Cap- 
 live is delivered from his mighty and cruel Enemies. 
 
 In this Chrifl appears glorioufly above the Corrup- 
 tion and Wickcdncfs of ilic Heart ; above its natural 
 Darknefs in difpclling it, and letting in Lirht j and a- 
 bove its Enmiry and Oppolition, by prevailing over it, 
 drawing ii powerfully and iricfiftally co himftlF, :' d 
 
 luriiinj^ 
 ♦ Pfal. ex. r. •' 
 
Sre. I. in the JVork of Redemptwtu 15 
 
 turning an Heart of Stone into an Heart of Flclh : 
 above the obfiinacy and perverfenefs of ibe Will, b/ 
 making ih^m willing in the Day of his Power. In 
 this he appears above all tlieir LuOs For all Sin is 
 mortifycd in this Work, ar.d the Soul is delivered from 
 the Power and Dominican of it. 
 
 In this Work the Grace of Chrifl does g^rioufly 
 triumph over Men s Guilt He comes over the ' foun- 
 tains of their *^ins. and vi(irs ^bem with his Salvation. 
 
 Anto GoJ is w.)'U ofcr^n in this York, either in the 
 beginning (^f it in Convrr(ion. orprogrrcfs of it, to give 
 his People thofe fpiritual Co forrs, in which heglori- 
 oufl/' appears r«> ^e jSove all XfflitJfion gnd ^Sorrow : 
 and ofien givc^ th.^m to triumph over the Devil, and 
 his powerful and cruel Inilruments. Many Saints, 
 by [influences of Chrill s Spirit on their Hearts^have re- 
 jr.ycedand triumphed, when fuffering the greareli Tor- 
 ments and Cruelties of their Pcrfccutors And in this 
 Work Chriil fometimcs glorioufly appears aboveDeath. 
 in carrying his People ^ar above the fears of it, and 
 making them to fay to ir, ** O Death, where is thy 
 Sting P O Grave, where is thy Vi(f^ory ?" 
 
 4. Christ glorioufly appears above all thcfe fore- 
 mentioned Evil , in his glorifying the Souls of departed 
 Saints in Heaven. In this he gives a glorious Victory 
 over Death. Death by it proves to be turned from an 
 Enemy into a Servant ; and their Death, by the glori- 
 ous Change that pafics in tiie State of their Souls, is 
 become a Refurredlion, rather than a Death. Now 
 Chriil exalts the Soul to a State of Glory, wherein ic 
 is perfcfflly delivered from Satan, and ail his Tempta- 
 tions. and all hislnilru ncnrs ; and from all remains of Sin 
 andCorrLiption ; and from ajl Affl,£lion : " They fliall 
 hunger no more, neither third any more, neither fhall 
 the>iun light on them, nor any neat-— and God (hall 
 wip^ avvay all Tears from their Eyes," "f 
 
 : V 5. Christ 
 
 + Rev. vli. 16, 27. 
 
l6 JESUS CHRIST exal/^J, Skr. I. 
 
 5. Christ appears glorioufly ab( vc ibcfc Evils, in 
 what he doth in his Providence in the World, as Hcgd 
 and Redeemer of his Church. He appears gloriouny 
 above Saian and all his Infiruments in nphotdirg his 
 Church even from it's firft Edabliflimcnr hitherto.ihro* 
 all the } owertul Attempts that have been made againd 
 jt by Earth and Hell : hereby fulfilli g his Promife, 
 that iIjc Gates of Hell fliould never prevail againll ic.l 
 
 Ch« 1ST glorioufly triumphed over ihefe his Ene- 
 mies, in mat remarkable Succefs that there was of his 
 Gofpcl, foon after his Afccntion, uhcn many Thou- 
 fands in Jcrufalcm. and all Parts of the Vs or d, vvf re fo 
 foon turned from Darknefs unto Light, and from the 
 Power of Satan unto God : and in ca {inc[ his Word 
 to go on and profpcr, and his Church to increafe J-nd 
 prevail againfl all the Oppolliion of the heathcnW orld, 
 u'hen tht y united all their Pow^r to put a Stop to ir, 
 and root it out. So that, in fpite of all that the 1 hilo- 
 fophersand wife Men and Emper^ rs and Princes coulj 
 do, the G (pel in a little Time, overthrew Satans old 
 hcaihcniflj Kingdom in the whole Roman Empire, which 
 was thf n the main Part of ihe VN orld. And fo brought 
 about the grcatcR and moft glorious Revolution tna: 
 ever was in the Wo: Id : when inilead cf one flnglc 
 Nation, that were God s People,3S it formerly had been, 
 now the greater Part of the Nations of the known 
 World were become God's People, inltead (f being the 
 pr>»fe(red People of the Devil, as they ufedt^be. 
 
 ANDChrifVs Oxaltation above allEvil in hisGovcrn- 
 ment of the World in his Providence, as tl»e Redeemer 
 cS his People, has (incc glorioufly appeared in reviving 
 hisCliurcli by the Reformation from Popery, aftCr it 
 had for many Ages lain in a great Mcafure hid, and 
 dwelt in a \\ ildcrncfs, under antichrillian Ptrfccu- 
 lion, 
 
 * M^*»li v\i. 1 2 
 
Ser. I. in the Work of Redemption, 17. 
 
 And he will yet far more glonoufly triumph over 
 Satan and all his Inftruments^ in all the mighty Kng- 
 doms that have been fet up in Oppofitijn to iht King- 
 dom of Chrift. at the Time of the fall of Aniichriit, 
 and the beginning of ihofc glorious Time fo much 
 fpoken of in Scripture Prophecy. Then fhall the 
 Stone that has been cut out without Hai.ds (mite all 
 thefe Kingdoms, and break them to Pieces ; and they 
 Ihall become like the Chaff of the Summer ihrefhing 
 Floors, and the Wind ihall carry them away, that no 
 Place (hall be found for them : and the Stone which 
 fmotethem fhall become agreai Mountain, and fill the 
 whole Earth, f Then fhall the God of Heaven fee 
 up a Kingdom, which fhall never be dcdroved ; and ic 
 fhall break in Pieces, and confume all thefeKingdoms, 
 and it fhall (land forever, f] And then the Kingdoms of 
 this World fhall become the Kingdoms of our Lord 
 and of his Chrift, and he fhall reign for ever and ever.*' 
 However great and mighty Empires have been fet up, 
 one after another in the World, in oppolition to the King- 
 dom of Chrift, during the SuccelTion of fo many Ages ; yet 
 then Chrift'sKingdom fhall be the laft and the univerfal 
 Kingdom, which he fhall have given him, a?; ih Heir of 
 the World. Whatever greatWorks Satan has wrought ; 
 the final IfTae and Event of all, in the winding up of 
 Things in the laft Ages of the World, fhall be the gio* 
 rious Kingdom of Chrift through the V. oi Id : a King- 
 dom of Right eoufnefs and Hoiinef;. of Love S^ Pcacc', 
 eftablilhed every where. Agreable to the ancientPre- 
 di6tion, I faiv in the Night Fifions , and behold, one 
 like the Son of Man, came with the dcuds of Hea^ 
 ven.and came to the Ancient cfT) ays, and they brought 
 him near before him. And there was given him T>o^ 
 mmion and Glory y and a Kingdom, that all Veople^ 
 Nations and Languages fhould ferve him : his Do- 
 mnion is an ever la/ling 'Domin''on,whjch fJ.^all no!' pcifs 
 
 B QTvay^ 
 
 \ I>an. ii, 14. 3c. 5 vcr, 44 * Rev, xl jf. 
 
l8 JESUS CHRIST exalte^^ Ser. I. 
 
 away, and his Kingdom that^which fJmll not be de- 
 flroyed. ^nd the Kingdom an4 Dominion, and the 
 greatnefs of the Kingdom under the, ivholeHeaven,/hall 
 be given to the People of tlifi Saints of the mofl High, 
 ivhofe Kingdom is an everlafling Kingdom, and all 
 U)ominiofis Jkffi^ferye^^td obey hiiiu 1| 
 
 Then fh^Uil|^^g||a|^^ear glorioufly exalted indeed 
 above all Evil : And then fliall all the Saints in Earth 
 and Heaven glorioufly triumph in him, and fing, HaU 
 lelujah. Salvation, and Glory, and Honour, & Power 
 unto the Lord our God : for true & righteous arc his 
 Judgments ; for he hath judged the great Whore, 
 tuhich did corrupt theEarth with herFornication, and 
 hath avenged the Blood of his Servants at her Hand* 
 Hallelujah : for theLord God omnipotent reigneth, \ 
 
 6. Christ will appear glorioufly above all Evil in 
 theConfummationof theRedemptionof hiscledl Church 
 at the End of the World. Then will be compleated 
 the whole Work of Redemption with Refpefl to all that 
 Chrift died for, both init's Impetration & Application; 
 and not till then. And then will Chrift's Exaltation 
 above all Evil be mod: perfe(flly and fully manifeft. 
 Then fhall the Conqucft and Triumph be compleated 
 tviih refpccl to all of them. Then fliall all the Devils, 
 and all their InQrumcnts be brought before Chrift, to be 
 judged and condemned. And then fliall be compleat- 
 ed their Dcdru^ion in their confummate and everlaft- 
 ing Mifery ; when they fliall be all cart into the Lake 
 of Fire, no more ro range and ufurp Dominion in the 
 World ; or have liberty lomakcOppofition againflGoJ 
 and Chrid : they fliall for ever be fliut up, thence- 
 forward only to fuflcr. Then (liall Death be totally 
 dcltroycd. All the Saints fliall be delivered everlaft- 
 jngly from it. Even their Bodies fliall be taken from 
 being any lonccr the Subjects of the Power of Death, 
 by a glorious RefurreOiju, 
 
 Th£M 
 H Dan. vii. 13, i^. 27. [ Rev. xix, i, 2,6. 
 
Sbr, L in the TFork of Redemption. 19 
 
 Then fliall all G"»lt, and all Sin and Corruption, 
 and all Affli^^i ^n, all Sighs and Tears, be utterly and 
 eternally aboii(hed,concerning every one of theEIe(Sl ; 
 they being all brought to qge compleat Body, to their 
 confummatc and immutable Glory. And all this as 
 the Fruit of Chrift's Blood, ^i;;|Jjh|a^^»pliffimenc 
 
 of his Redemption. '-''^pIMHPiP 
 
 Thun all that Evil, vvhichhaslo pr^aiied, and fo 
 exalted itfelf,and ufurped & raged,andr(iSgned,(hall be 
 perfefbly and for ever thruft down and dcltroyed, u^ith 
 1 efpeft to all the Ele£t : and all will be exalted to a State 
 wherein they will be for ever immenfely above all rhefe 
 things. Md there Jhall be no more T>eath, neither 
 Jorrow nor crying, neither /hall there be any more P am : 
 for the former Things are fa£'ed away, f 
 
 APPLICATION* 
 
 My Sub]e£l has led me to fuch a length in the do^iri- 
 nal part, 1 have room left but juft, as it were, to hint 
 at two or three, of the many Ufes, that may be copi- 
 ouHy infifted on from it. 
 
 I. In this wc may fee how the Glory of the Lord 
 Jefus Chrid appears in the Work of Redemption. 
 It was becaufe the Father h id from Eternity a Defiga 
 of exceedingly glorifying his Son, that he appointed 
 him to be the Perfon. that fhould thus triumph over 
 the Evil in the World. The Work of Redemption is 
 ihemoft glorious of alltheWorks of God that are made 
 known to us. TheGlory of God does moll remarkably 
 fhine forth in it. And this is one thing wherein the 
 Glory of it does eminently appear, that therein Chi id 
 appears fo glorioufly exalted above Satan & all his In- 
 flruments ; above all Guilt, all Corrruption, all Af- 
 fli£lion,and above Death; above fl// Evil. And more 
 ej|rccially, becaufe Evil hath fo exalted itfcif in the 
 B 2 World, 
 
 f Rev. xxi. 4. 
 
zo JESUS CHKISr exalted, Ser. L 
 
 "World, as we have heard j and exalted itfelf agalnft 
 Chr 1ST in particular. 
 
 Satan has ever had a peculiar Enmiry a^ainft the 
 Son of God. Probably his fird Rebellion.whichwas his 
 Condemnation. was his proudly taking it inDifdain,when 
 God declared the Decree in Heaven, that his Son in 
 Man's Naure, fiioukl be the King of Heaven ; and 
 that all the Angels fliould wojfhip him. However 
 that was, yet it is certain that his Strife has ever been 
 cfpecially againfl the Son of God. The Enmity has 
 always been between the Seed of the '^Aoman, and the 
 Serpent. And therefore that War which the Devil 
 maintains againfl God, is rcprefentcd by the Devil and 
 his A ngeli fighting ngainft Michael and his Angels. * 
 This Midfnel is Chrill.f . 
 
 GOD had appointed his Son to be the Heir of i«he 
 World; but the Devil has cbnieflcd ih s Matter with 
 him, ^nd has drove to fet himfclf up as God of the 
 World, in oppofition to Chrift. And how exceedingly 
 has the Devil exalted himfelf againft Chrift ! How 
 did he oppofe h rri as he dwelt among the Jews, in his 
 Tabernacle and Temple ! And how did he oppofe 
 him when on Earth ! And how has he oppofed him 
 fjncc his Afcenfion ! What great and mighty Works 
 has Satan brought to pafs in the World ; how many 
 B^bcIs has he built up to Heaven, in his oppofition to 
 rhe Son of God ! How exceeding proud and haughty 
 has he appeared in his Oppofition ! How has he and 
 his Inflrument?, and that Sin and AfRi(fiion and Death 
 that he is the Father of, raged againfl Chrilt ! But yet 
 Chrifl in the Work of Redemption appears infinitely, 
 above them all. In (his Work he triumphs over them, 
 however they h:^ve dealt proudly ; and they all ap-*" 
 pear under his Fcer. In this the Glory of the Son of 
 God in the Work of Redemption, remarkably ap- 
 pears. 
 
 TilE 
 * Rev. xii. 7. t Dan, x. 21. tS: xii. i. 
 
SeR. I* in the Work of Redemption. 2X 
 
 Tpie Beauty of Good appears with greateft Advan- 
 tage, when compar'd with it's contrary Evil. And the 
 Glory of that which is excellent, thencfpecially fhcws 
 it fclf, when it triumphs over it's contrary, and appears 
 vartly above it, in it's greatefl Height. 
 
 The Glory of Chrift in this glorious Exaltation 
 over fo great Evil, that has fo exalted it's felf againfl 
 him, docs the mor^ remarkably appear, in that he is 
 thus exalted out of foMoNV a State. Tho' he appeared 
 in the World, as it were a little Child ; yet how does 
 this Child of God triumph over the mod gigantick 
 Enemies of God and Men ! He who was " a Man of 
 Sorro\^s,and acquainted with Grief," is a Man of War, 
 and triumphed over his Enemies in all their Power. 
 He who was meek and lowly of Heart, has triumphed 
 over ihofe proud Foes. And he is exalted over ihen> 
 all, in that which appears moft defpicable, evert his 
 Cross. 
 
 2. Here is Matter of exceeding great Encourage- 
 ment for all finful, miferable Creatures in the World 
 of Mankind, to come to Chrift. For let ihem be as 
 finful as they will, and never fo miferable ; Chrift in 
 the Work of Redemption is glorioufly exalted above 
 all their Sin arid Mifery. 
 
 How high foeyer their Guilt has rifen,tho' Moun- 
 tains have been heaping on Mountains all the Days of 
 their Lives, till the Pile appears lowering up to Hea- 
 ven, and above the very Stars; yet Chrift in the Work 
 of Redemption appears glorioufly exalted above all thi§ 
 Height. 
 
 Tho* .they are overwhelmed in a mighty Delyge 
 of Woe and Mifery ; a Deluge that is not only above 
 their Heads, but above the Heads of the higheftMoun- 
 tains ; and ihey don't fee how it is p* (Fibie that they 
 fhould efcape ; yet they have no Rcafon to be clifcou* 
 r^ged from looking to Chrift for hrip ; who in ihe 
 Work of Redemption, appears gionoLifly above rhq 
 feiigeof Evil. B 3 Tko* 
 
i2 JESUS CHRIST exalted, Ser; I. 
 
 Tho' they fee dreadful Corruption in theirHcarts ; 
 thi)' their Lulls appear like Giancs, or like the raging 
 "Waves of the Sea; yet they need not defpair of help; 
 but 'Tia.' look to Chrill who appears, in the Work of 
 Re Icnption, glorioufly above all this Corruption. 
 
 If they apprehend themfeives to be miferablc Cap« 
 lives of Satan ; and find him too ftrong an Adverfary 
 for then ; and the Devil is oftei^ tenij^^ing them, and 
 buffeting them, and triumphing over them* with great 
 cruelty. If it feems to them that xhe Devil has (Wal- 
 lowed them up. and has got full PoiTeiTi )a of thciTi, as 
 the Whale had q^ Jonah ; yet there is Encouragement 
 fjr them to look again, as Jonah did, tovvirds God's 
 holy Temple, and to truft in Chrifl for Deliverance 
 from Satan, who appears fo glorioufly exalted above 
 him in the Work of Redemption. 
 
 If they are ready to (ink with that Darknefs and 
 ihofe Sorrows which they meet with ; th^t Oujt^efs of 
 Confcience,Qr thofeFrownsof God upon them ; fo that 
 God's Waves and Billows feem to pifs ovef hem ; 
 ycc they have Encouragement enough to look to Chrift 
 forOeliverance. Thcfe Waves &: Billows have before 
 exalted ihemfelvcs againfl Chrift j and he app:arcd to 
 be infinitely above them. 
 
 If they arc afraid of Death ; if I! looks exceeding 
 terrible to them ; as if it was an Enemy that would 
 fwallow them up ; yet let them look to Chrjfl who 
 has appear'd fo glorioufly above Death ; and their 
 Fears will turn into Joy and Triumph. 
 
 3 What Caufc have they who hwc an Interefl 
 in Chrifl, to glory in their Redeemer ! They are oftca 
 befec with many Evils, and many mighty Enemies fur- 
 round them on every Side, with open Mouth ready 
 lo devour them : But they need not fear any of them. 
 They may glory in Chri't, the Rock of their Salvation, 
 ';;ho appears fo g'.orioully above them all. They may 
 
 triumph 
 
Ser. I. in the Work of Redemption. 23 
 
 triumph over Satan, over this evil World, over Guilt, 
 and over Death. For as their Redeemer is mighty, 
 and is fo exalted above all Evil ; fofhall they alio be 
 exalted in him. They are now, in a Senfe, fo exalted : 
 for nothing can hurt them. Chrift carries them, as on 
 Eagles Wings, high out of the Reach of all Evils, To 
 that they cannot come near them, fo as to do them any 
 real Harm. And in a little time, they fhall be carri- 
 ed fo out of their Reach, that they fhall not be able 
 am^n to moleft them any more for ever. 
 
 mmMi^^^s^^^^^^^mm^mB^ 
 
 B4 
 
 SERMON 
 
 2A\2AXa^\£AXS^X«AXoX.^^l«^Xc^^«J^^X^^ 
 

 J o s E p h's great Temptation, 
 and aracious Deliverance. 
 
 I73S. 
 
 SERMON II. ^ 
 
 GENESIS xxxix. 12. 
 
 ^na he left his Garment in her HafiJ, and 
 fle^, an/ got him out. 
 
 ^^^H r ^ ^3ve an account here and in the Con- 
 
 f-'^ @^ ^^xr, of ihdC rcniarkablc Behaviour of 
 > VV ^ 7^fiP^ ^" ^^^ Houfc of Potiphar, that 
 ^=5.7^ C, was the Occanon, bbt of his great 
 ^ •/ ^1?^^^ Affliaion^andalfoaficrwardsof hisl^igh 
 J- dvanccincnt and g eat Profperity in the Land of K- 
 g pr. The Behaviour thai I fpejk of, is that which 
 Was an Occafion of the Tt mptation that his Miltfcfs 
 la d before him to commit Unci annefs with her. 
 
 We rei'd in the ' cginningof the Chapter, how Jo" 
 feph after he had been (b cruelly treated by his Bre- 
 thren, and fold into Egypt for a Slave, was advanced 
 in the . loufe of Potiphar, who had bought him. 
 yofeph was one th-r feared GOD, and therefore GOD 
 v/a: wiih him J a^d wonderfully ordered Things fo: 
 
Ser. II. and gracious Deliverable. 25 
 
 him, and fo influenced the Heart of Potiphar his 
 Madcr, that inftead of keeping him as a meer Slave, 
 to which Purpofe he was fold, he made him his Ste- 
 ward and Overfcer over his Houfe, and all that he had 
 was put into his Hands : in fomuch, that we arc told, 
 ^ f. 6 that he left all that he had in his Hand ; and 
 thdt he knew not ought that he had^ fave the Bread 
 which he did eat : — * While Jofeph was in thefe prof- 
 perous Circumftances, he met with a great Tempta- 
 tion in his MaHer's Houfe : fo we are told, that he 
 ht\v^g 2i goodly Per/on, and well favoured, his Miftrefs 
 cad her Eyes upon and lufted after him, and ufed all 
 hCr Art to tempt him to commiCU ncleannefs with her. 
 
 Concerning this Temptation, and his Behaviour un- 
 der i , many Things are worthy to be noted. 
 
 We may oblerve, how great the Temptation was, 
 that he was under. It is to be confidcred, Jofeph was 
 now in his Touth ; a Seafon of Life, when Perfons arc 
 moft liable to be ovcrcome^ by Temptations of this 
 Nature. And he was in a State of unex'peflcd Prof- 
 perity in Pottphar^s Houfe ; which has a tendency to 
 lift Perfons up, efpeciafly young Ones, whereby com- 
 monly they more eafily fall before Temptations. 
 
 And then, the Superiority o^ the Perfon that laid 
 the Temptation before him, rendcr'd it much the 
 greater. She w:iSi his JVfflrefs, and he ^^ervant under 
 her. . And theMa/2Wfrof her tempting him. She did 
 nolfonly carry her felf io to J^o/eph, as gave him 
 Caufe to fufpe^l that he might be admitted to fuch cri- 
 minal Converfe with her, that yet might be accompa- 
 nied w'th fome Apprchenfion, that polTiblyhe might be 
 miitaken, and fo deter him from adventuring on fuch 
 a Propofal ; but Ihe dire^lly propos'd it to him ; plain- 
 'ly manifeifirtg her Difpofition to it. So that here was 
 DO fuch^VThing as a Sufpicion of her unwillingnefs to 
 -otter him, but a Manifcftation of her defire to entice 
 hiin to //, Yea, Ihe appeared greatly engaged in the 
 
 Matter. 
 
26 'JOSE'PH's great Temptation, Ser.II. 
 
 Matter. And there was not only her Defire manifened 
 toeniicc him, but hcr^uthority over him to enforce the 
 Temptation. She was his Miflrefs, and he might well 
 imagine, that if he utterly rcfus'd a Compliance, he 
 fliould incur her Difplcafure : and fhe, being his 
 J^daflar's Wife, had Power to do much to his di fad- 
 vantage, and to render his Circumflances more un» 
 comfortable in the Family. 
 
 And the Temptation was the greater, in that fhe 
 did not only tempt him once, but frequently, T^ay by 
 *Day^i:, lo. And at lad became more violent with 
 him. — She caught him by his Garment, faying, Ltc 
 ivith me : as in the Ver. of the Text. 
 
 His Behaviour was very remarkable under thefc 
 Temptations. He abfolutcly refufed any Compliance 
 with them : he made no Reply that manifeftcd as tho* 
 the Temptation had gained at all upon him; fo much 
 as to hcfitate about it, or at all to deliberate upon it. 
 He complied in no Degree, either tothcgrofs A^, fhe 
 propofed, or any thing tending towards it,or that fhould 
 in a lefTer Degree be gratifying to her wicked Inclina- 
 tion, And he perfifled refolute and unjlmken under 
 her continual SoUicitations, f. lo. And it came to 
 fafs as She (pake to Jofeph 'Day by 'Day, that he 
 hearkened not unto her, to lie by her, or to he with 
 her. He tohis utmoft avoided fo much as being where 
 fhe wa^. And the Motives and Principles, from which 
 heaftcd, manifeftcd by his Reply to her Sollicitauons, 
 are remarkable. 
 
 PIe firft fcts before her, how injurioufly he fliould 
 aft againft his Mafter, if he fhould comply with her 
 Propofal : Behold my Majler — hath commuted all 
 that he hath to my Hand ; there is none greater in 
 this Houfc than I ; neither hath he kept back any 
 thin^from me, but thcc, becaufe thou a^t his If^ife. 
 But he then jxoceeded to inform her of that, which 
 ^bovc ail things, dcter'd him from a Compliance, viz, 
 
 th^ 
 
SeR. II. an J gracious D^Uvsrance. 27 
 
 that it would bs great Wickednefs. ^r\\ ^'^ ^^^1^^ 
 GOD.— H;w/ fbill I do this, and fin a^atn/t G)D! 
 He would x\)t do any fuch ihiiig. as he would 
 hot injure his Maflcr ; but that whic 1 infljenced mxC 
 than all 0X1 this OccaHon. was the fear of liaaui^ a^ainll 
 GOD. On this Accouni: he peril led in his Refjlu- 
 tion to the laft. 
 
 lyj the Text we have an Account of his B-haviour 
 under the lad and greueilTempcacioa that he had from 
 her. This Temptation was greac, as we arc told it: 
 was at a Time when there was no. 3.idy in the Houfe, 
 but he and his Miftrefs x^. 1 1. there was an Opportu- 
 nity to commit the Fa6l with the grcateft fecrecy. 
 And at this Time it feems that ilie was more violent 
 than ever before. She caught him by the Garment &c. 
 She laid hold on him, as tho' fli- '^vere rjfolute to at- 
 tain her Purpofe of him. 
 
 Umde ^ thefe Circumflanceshe not only refufed her, 
 but fled from her, as he would have don^ from one that 
 was going to afTidinate, or murder him ; he elcap'd, as 
 for hisLife. He not only would not be guilty of fuch 
 a Faft, but neither would he by any Means be in the 
 Houfe with her, where he fliould be in the vVay of 
 her Temptation. 
 
 This Behaviour of Jofeph M doubtlefs recorded 
 for the Inftruaion of all. Therefore from the Words 
 1 fliall obfgrve this , 
 
 DOCTRINE. 
 
 IT is our T>uty, not only to avoid tbofe Th'm^^ 
 that are the?nfelvei finful ; but alfo, as far as jnay 
 b^, thofs Things that lead and exp:)/e to Sin, 
 
 Thus did J^f^ph : He not only refufed a6luil!3r 
 to com nit (Jncleannffi with his Miflrefs, who enticed 
 him ; but refufed to be there, where he fhould be in 
 th;i Way of Temptation^ /. io« He refufed to lie by 
 
28 'JO SET IT s great Temptation, Ser. II. 
 
 her, or be with her. And in the Text we arc told, 
 lie Jled, and got him out ; would by no Means be in 
 her Company. Tho* it was no Sin, in it felf, for 
 7o/fph to be in the Houfc where his Miftrefs was ; 
 but under thefe Circumftances it would cxpofe him to 
 Sin. Joftfh was fenfible he had naturally a corrupt 
 Heart, that tended to betray him to Sin ; and therefore 
 he would hy no Means be in the^fl^ of Temptation ; 
 but with hade he fled, he run from the dangerous 
 Place. In as much as he was exposed to Sm in that 
 Houfe where he was, he fled out pf it with as much hatte 
 asif the Houfe had been all of a light Fire ; or full of 
 Enemies, who flood ready with drawn Swords, tojlab 
 him to the very Heart. When fhc took him by the 
 G> rment, he left his Garment in her Hands : he had 
 rather /<?/^ hisGarmenr, than (lay aMomcnt ihtxCyZuhere 
 he was in fuch Danger oi lofing\\\% Chastity. 
 
 I fay in the Doclriney that Perfons fhould avoid 
 things that cxpofe to Sin^ as far as may be, bccaufe 
 the Cafe may be fo, that Perfons may be called to ex^* 
 pofe thcmfclves toTemptation ; and when ir is fo,they 
 may hope for divine Strength and Protc£lion under 
 Tempt:tion. 
 
 The Cafe may be fo. that it may be a Man's in- 
 difpenfable Dury to undertake an Ofiice, or Piece of 
 Work, that is attended with a great deal of Tempta- 
 tion. Thus, altho' ordinarily a Man ought not to run 
 into that Temptation, of being expofed to Perfecution 
 for the true Religion; left the Temptation fhould be 
 too hard for him ; but fhould avoid it, as much as may 
 he \ (Therefore Christ thus dire^s his Difciples, 
 Mat. X. 23. When ye be perfecuted in one City, flee 
 to another.) Yet, the Cafe may be fo, that a Man 
 may be called n .t to flee from Perfecution ; but to 
 run the venriire of fuch atrial, trufling in GOD to 
 nphoM him under if. MiniHcrs and ^lagill^ates may 
 be obliged to continue with their People in iuch ^" 
 
 cumjla.' 
 
SeR. II. and gracious Deliverance, 29 
 
 eumftances ; as Nehemlah fays, Neh. vi. 1 1 . — Should 
 fuch a Man as I flee ? So the Apoftles, 
 
 Yea they may be called to go into the midft of it ; 
 to thofe Places, where they can't reafonably expe£l but 
 to meet with fuch Temptations. So fometimes the 
 Apoftles did. ^i^aul went up to Jerufalem, when he 
 knew before hand, that there, Bonds and Affii6lions 
 awaited htm, A£ls xx. 23. 
 
 So in fome other Cafes, the Necefljty of Affairs 
 may call upon Men to engage in fome Bufinefs that is 
 peculiarly attended with Temptations. But when it 
 is fo. Men are indeed in this Way, lead exposed to Sm \ 
 for they are always fafeft in the Way of Duty. Ptov'. 
 X. 9. He that walketh uprightly, walketh furely. 
 And tho' tliere be many Things by which they may 
 have extraordinaryTcmptationsjn thcAffairs they have 
 undertaken, yet if ihey have a clear Call to ir, it i? 
 no Prefumption to hope for divine Support and Pre- 
 fervation in it. 
 
 But for Pcrfons needlefly to expofi'themfelvesto 
 Temptation, and to do thofe Things that tend to Sin, 
 is unwarrantable ; and contrary to that excellent Ex- 
 ample, we have fet before us in the Text. And that 
 we ought to avoid not only thofe Things that are in 
 ihcmfelves (inful, but alfo thofe Things that lead and 
 expofc to Sin, is manifeft by the following Arguments. 
 
 I. IT is a Thing very evident and manifefl, that 
 we ought to ufe our utmofi Endeavours to avoid Sm : 
 which is inconfijlent with needlefly doing thofeThings^ 
 that expofe and lead to Sin. That we ought to do 
 our utmoft to avoid Sin is manifefl, that being the 
 greatefl: Evil : And the greater any Evil is, the greater 
 Care, and the more earneft Endeavours does it require 
 to avoid it. This is plain, and what we by our pra61ice 
 fliew that we are all fenfible of the truth of. Thofe 
 Things that appear to us very great and dreadful 
 Evils, do we ufe proportionably great Car« to avoid.' 
 
 And/^^ 
 
30 JO SET H's great Temptdtiofi, Srr.II. 
 
 And rhcrcf(Te the greared Evil of all, requires the 
 grcatefl and utmoli Care co avoid it. 
 
 Sin is an infinite Kvil. becaufe committed againft an 
 infinitely great and excellent Bejmg, and fo a Vio- 
 lation of infinite Obligation : Therefore however 
 great our Care be to avoid Stn, it cannot be more than 
 proportionable to the Evil we would avoid. Our care 
 and ci-.dcavour cannot be infinite, as the Evil of Sin is 
 infinite ; but yet it ought to be to the utmofl of our 
 Power ; wc ought to ufc every Method that tends to 
 the avoiding oF Sin. This is manifeft to Reafon. 
 
 And not only fo, but this is pofitively required of 
 US in the W.rd of GOD. Jofli. xxii. 5-. Take dili- 
 gent heed to do the Cavimandment and the Law, -which 
 ^'lofts the Servant of the LORT> charged you, to love 
 the Lord your GOT>, and to walk in all his U'ays, 
 and to keep his Commandments, and to cleave unto 
 Lim, and to ferve him with all your Soul, Deut. iv. 
 15, 16. Take ye therefore god heed unto ^ ur f elves, 
 Left ye corrupt your felves. Chap. xii. 30. Take heed 
 to thyjelf. that thou be not fnared» i)'c, Luk.xi. 36. 
 ^Take Ued and beware of Covet oufnefs, i Cor.x.12. 
 Let him that thinketh he flandeth, take heed left he 
 fall, Deut. iv. 9. Take heed to thy felf keep thy 
 Sgu( diligently. Thefe and many other Texts of 
 Scripture, plainly require of us, the utmofl poflible 
 Diligence and Caution to avoid Sin. 
 
 But how can he be faid to ufe the utmofl pofublo 
 diligence and caution to avoid Stn, that voluntarily 
 does ihofe Things, that naturally cxpofe and lead to 
 Sin f How can he be faid with the uimod poffiblc 
 Caution to avoid :ihEnemy,i\Ydt voluntarily lays himfelf 
 in his way P How can he be faid to ufe the utmoli 
 polTible Caution to prefcrvc the Life of his Child, that 
 fuffcrs it to go on the Edge of Precipices or Pits ; or 
 to play on the Borders of a deep Culph ; or to wan^* 
 dcr in a \\ ood, that is haunted by Bcalls of Prey ? 
 
 11. IT 
 
Ser. II: and gracious Deliverance. 3 1 
 
 II. IT IS evident that we ought to avoid thofe 
 Things that expofe and lead to Stn ; becauje a due 
 Senfe of the Evil of Sin^and ajufl hatred of it, •will 
 tiecejfarily have this Eff^6l upon us, to caufe us fo ta 
 do. 
 
 If we were duly fenfible of the Evil and dreadful 
 Nature of Sin^ we fliould have an exceeding dread of 
 it upon our Spirits. We fhould hate it worfe than 
 ^eathi ^nc! fhould fear it worfe than the Devil him- 
 felf : and dread it even as we dread T>amnation, But 
 thofe Things ^that Men have an exceeding dread of 
 upon their Spirits, they naturally and nccefTarily keep 
 at a great diftance from ; and avoid thofe Things that 
 they apprehend expofe to them. As a Child that 
 has been greatly terrifyed by the fight of any wild 
 Beafl ; wi'i by no Means be perfwaded to go any 
 where, where it apprehends that it fhall be expofed 
 to it, or fall in it'^ Way. 
 
 Sin in it's own Nature is infinitely hateful, fo in 
 it's natural tendency, it is infinitely dreadful. It is the 
 tendency of all Sin, eternally to undo the Soul. Every 
 Sin naturally carries Hell in iE»!. Therefore, all Sin 
 ought to be treated by us, as we would treat a Thing 
 that is infinitely terrible. If it be not fo that any one 
 Sin, yea the lea/l Sin, don't ncceffarily bring eternal 
 Ruin wiih it ; it is owing to nothing but the freeGrace 
 and Mercy of GOD to us, and not to the Nature and 
 Tendency of Sin it felf. But certainly, we ought 
 not to take the lefs care to avoid Sin,or all that tends to 
 it, for the freenefs and greatnefs of God's Mercy to us, 
 through which.thereishope of Pardon ; for that would 
 be a moft ungrateful and vile abufe of LMercy indeed. 
 If it were fo, that it were made known to us, that if 
 we ever voluntarily committed any particular A.<fl of Sin 
 we fhould be damned without any Remedy or Efcapc, 
 fhould we not exceedingly dread the commidlon of 
 fuch Sins ? Should we not be very watchful and 
 
 careful 
 
32 JO SE 9 H*s great Temptatiott, Sr R. II; 
 
 careful to Aand at the grcatefl Diftancc from that Sin : 
 and from every thing that might expofc us to il ; and 
 that has any tendency to ftir up our Lufls, or to be- 
 tray us to fuch an A^ of Sin '* Let us then confi* 
 d''»- that if it be nor fo, that the next voluntary Aft 
 or known Sin» fiiail not neccfrarily and unavoidably 
 iCnc in certain 'Damnation ; yet it will certainly de- 
 icr\e it : We fhall thereby really dcferve to be caft 
 off. without any R; medy or Hope : and it can or.Iy be 
 C'.vfog to free Grace, that it will not certainly and re- 
 rrcdiirfly be followed with fuch a Punifhment. And 
 {\.?M we be guilty of fuch a vile Abufe of GOD's 
 ^'^t^rcy to us, as to take Encouragement from it, the 
 more boldly to expofe our felves to Sin ? 
 
 III. IT ts e*(iident that -we ought not onfy to avoid 
 Sin I'M Things that eicpcfe and lead to Sin ; becaufe 
 this is the IVay we a^ in Things that pertain ti 
 cur tejnporal Intere/}, 
 
 Men d^o not only avoid thofcThings that are them- 
 felves the hurt and ruin of their temporal Intcrcft, but 
 alfo the Things that tend or expofe to it. Becaufe 
 they love their temporal Lives, they will not only a^lu- 
 ally avoid killing ihemfclves, but they arc very care- 
 ful to avoid t'lofe Things that bring their Lives 
 into Danger ; tho' they do not certainly know but 
 they may cfcapc. They are careful not to pafs Ri- 
 vers and deep Waters on rotten Ice, tho' they do not 
 certainly know that they {^r.v^W fall thro' and drown : 
 So they will not only avoid thofe Things that would 
 be in thcmfclves the ruin of their Elktes ; fuch as the 
 fetting their own Houfes on Fire, and burning them 
 up with their Subftance ; their taking their ^Ioney, 
 and throwing it into the Sea, L'c. but they carefully 
 avoid tliofc I'hings by which their Eftates are cxpofod. 
 They are watchful, and have their Eyes about theto; 
 arc careful v.ho ihcy Jcai with ; they arc watchfuU 
 
 that 
 
S £ R . 1 1. and grudous Deliverance. 3 3 
 
 that they be not over reached in their Bargains ; • that 
 the)' do not lay themfelves open to Knaves and frau- 
 dulent Perfons. 
 
 If a Man be (ick of a darperous DiQemper, he 12 
 - careful to avoid every thing li. at tends to increafe the 
 Diforder ; not only what he knows to be mortal in 
 his Situation, but other Things that he fears the Con- 
 fequence of,, or that may be prejudicial to him. Men 
 are in this Way wont to take care of their temporal 
 Intereft, as what they have a great Regard for. And 
 therefore if we are not as careful to avoid Sin, as ws 
 are to avoid Injury in our temporal Intereft", it will 
 fhew a regardlefs Difpofition with Refpc^l to Sin and 
 Duty ; or that we do not much care tho' we do fia 
 againft GOD. Gods Glory is furely a Thing of as: 
 much Importance and Concern as our temporal Intereft. 
 Certainly we fhould be as careful not to bccxpofed to 
 fin againft the MAJESTY of Heaven and Earth, as 
 Men are wont to be of a few Pounds ; yea, the lattec 
 are but meer Trifles, compared with the former, 
 
 IV. ff^E are wont to do thus by our dear earthly 
 Friends. 
 
 We not only are careful of thofc Things whereia 
 the Dedruif^ion of their Lives, or their Hurt and Ca- 
 lamity in any Refpe^l do direftly confift ; but are care- 
 ful to avoid thofc Things that do but remotely tend to 
 it. We are careful to prevent and cut off all Occafi- 
 ons of their Lofs or Damage, in any Refpcfl ; and are 
 watchful againft that, which tends in any wife, 19 de- 
 priv'e them of their Comfort or good Name j and the 
 Reafbn is, bccaufe they are very dear to us. In this 
 Manner, Men are wont to be careful of the good of 
 their own Children, and dread the Approaches of any 
 Mi (chief that they apprehend they are, or may be ex- 
 pjfed to. And we fhould take it hard if our Friends 
 did not do thus by us. 
 
 C And 
 
p^ JO SET H' J great Tcmffdtton. SeR. II. 
 
 ' AVtd furcly wc ought to treat GOD as a dear 
 Friend : Wc ought to aft towards Him, as thofethat 
 havc^a fincere Love and unfeigned Regard to Him ; and 
 fo ought to watch and be careful againfl all Occafions 
 of ihar which is contrary to bis Honor & Glory. If we 
 have not a Temper and Defire fo to do, it will fhew 
 that whatever our Pretences arc, we arc not God's 
 (incere Friends, and have no true love to Him. 
 
 If we fhould be offended at any that have pro- 
 ftfs'd Friendfhip to us, if they treated us in this man- 
 ner, and were no more careful of our Intercft \ furely 
 GOD may juftly be offended, that we are no more 
 direful of his Glory. 
 
 V. WE would have COT> in his Providence to* 
 wards us, not order tho/e T'hings that tend to our 
 Burt, or exj)o/e our Intereft : therefore certathly rve 
 ought to avoid tho/e Things that lead to Jin againjl 
 
 We defire and Icfvc to have God's Providence fucIV 
 toward us, as that our Welfare may be well fecured. 
 No Man loves to live in expofed, uncertain and dan- 
 gerous CircumOances. While he is fo, he lives tm- 
 comfortabiy, in that he lives in continual fear. We 
 <3efirc that GOD would fo order Things concerning 
 us, that we may be fafc from fear of Evil : and that 
 no Evil may come nigh our Dwelling ; and that be^ 
 caufe we dread Calamity. So wc do not love the 
 Appearance and Approaches of it ; and love to have 
 it sii SL great Diftance from us. We defire to have 
 GOD to be to us as a /^u// of Fire round aboat 
 us^ to defend us ; and that he would furround us, as 
 the Mountains do the Vallies, to guard us from every 
 Danger, or Enemy ; that (b no Evil may come nigh 
 us. 
 
 Now this plainly fhewr, that wc ought in ouf Bcha* 
 viour towards GOD, to keep ai a great Dillancc front 
 
 S:n, 
 
SzR. n. an J gracious Deiiverance. ^j 
 
 Sin, and from ail that expofes to k ; as we dcf re 
 GOD in his Providence to us, (hould keep Calamiiy 
 and Mifery at a great Diftance from us, and not order 
 ihofe Things that expofe our Welfare^ 
 
 VI. S^ein^ we a e to pray -we may not be led into 
 'T'imptation j certainly we ought not to run ourfelvcs 
 into it. 
 
 Th i s is one Requeft that Chrift direfts us to make 
 ro GOD in that Form of Prayer, which he taughc 
 his X)\k!\\i\t^ — Lead us not into T^emptation. And 
 how incondftent (hall we be with our fclves if we pray 
 to GOD, not to order it fo in his Providence, that we 
 fliould be led into Temptations ; and yet at the fame 
 Time, we are not careful to avoid Temptation ; buc 
 bring orr (elves into ic, by doing thofe Things thaC. 
 lead and expofe to Sin. What Self-Contradiftion i» 
 there in it, for a Man to pray to GOD ihac he inav 
 be kept from that, which he takes no care to avoid r 
 By praying that we may be kept from Temptation, 
 we profefs to GOD, that being in Temptation, is a 
 Thing that is to be avoided ; but by running into it, 
 iho^ that we chufe the contrary, viz. mt to avoid it« 
 
 VII. The ^poftle direds us to avoid thofe Things 
 that are in themfehei lawful^ but tend to lead others 
 into Sin ; fureiy then zt/e Jhould avoid what tends to 
 lead our fclves into Sin, 
 
 The Apoflle dire£^s to this, i Cor. viii. 9. — Ta.h 
 besd lejl-^th'is Liberty of your'* s become a /lumbling- 
 khck to them that are weak. Rom. xiv. i 3. — 7 hat 
 ita Man put a flumbling Block, or an Occafton to fill 
 i^J)is Brother's ]^ay, Ver. 15. But if thy Brother 
 ^e grieved with thy Meat, n^w walkefl thou not cba^ 
 titably, T^e/Iroy not him with thy Meat. — Vcr.2 0p 
 a I. For Meat deftroy not the Work of COT>. ^U 
 Tf kings indeed are pure ; but it is exil for tlatMjn 
 C a zi^'ho 
 
36 yOSET H's great Temptatioi:, S E R . 1 1 . 
 
 who eateth with Cfffnce. It is good rifitker to eat 
 Flefh,nor to drink iVme, nor any Things whereby thy 
 Brother J}umbleth» or is cffendedy or is made weak. 
 Now if this Rule of ihc A port le be agreeable to the 
 Word of Christ, as wc mnft fuppo'b, or expunge what 
 he fays out of the Canon of the Scripture ; then a like 
 Rule obliges more (Irongly in thofe Things that tend 
 to Icail our felvcs into Sin. 
 
 VIIL THERE are many Precepts of Scripture, 
 that do dire^!y and pofitively imply, that we ought 
 to avoid thofe Things th:>t tend to Sin. 
 
 This very Thing is commanded by Christ, Mar. 
 xxvi. 41. where he directs us to watch left we enter 
 into Temptation. But certainly running our felves 
 intoTemptaiion, is the reverfe of watching againft it. 
 
 Again, We are commanded to abftain from all 
 Appearance of Evil ; i.e. do by Sin, as a Man does by 
 a Thing he hates the Sight or Apppearance of; and 
 therefore will avoid any Thing that favors of it, or 
 looks like it ; and will not come near it, or in Sight of 
 it. 
 
 Aga'n, Christ commnnded to feperate from us, 
 ijiofe Things that are tumbling Blocks, or Occaflons 
 of Sin, however dear they are to us. Matth. v. 29. 
 If thy right Eye off'end thee, pluck it out and cafl it 
 from thee, Ver. 30. ^nd if thy ri^ht Hand offend 
 
 thee, cut 't off By the right Hand offending us, 
 
 is not meant it's paining us ; but the Word in ihtors- 
 cr'inal, fignifies, being a Humbling Block ; if thy r^ght 
 Hand prove a Humbling Block, or orcaflon lofwIF; 
 i, c. an Occafon to Sin. Thofe Things are called 
 OUenccs or Humbling Blocks in the NeivTe (lament^ 
 that are the Occjiions of falling into Sin. We ought to 
 avoid running up.igainft HumblingBIocks ; i.e.vvefhould 
 avoid ihofe ThJrgs that expofe us to fall into Sin. 
 
 Yea 
 
Ser. II. anJ graehus Deliverance* 37 
 
 Yea Christ tells us, wemuft avoid them, how- 
 ever dear they are to us, rho' as dear as our right 
 Hand or right Eye. If there be any Praflice that wc 
 have been accuftomed to, that naturally tends and ex- 
 pofes us to Sin, v/c muft have done with it ; tho' wc 
 Jove it never fo well ; and are never 'fo loth to purt 
 with it ; tho* it be as contrary to our Notion, as to 
 cut off our right Hand, or pluck out our own right 
 Eye; and that upon pain oi 'Damnation , for it is in- 
 timated that if we do not, we muft go with two Hands 
 
 ;^9^nd two Eyes into Hell-Fire, 
 
 And again ; God took great Care to forbid the 
 Children of Ifrael thofc Things that tended to lead 
 ihem into Sin. For this Reafon, he forbid them mar- 
 ry'ing ftrange Tf^ivcs, (Deut. vii. 3, 4.) neither fijalt 
 thu make Marriages with them,— for they will turn 
 away thy Son from following tne, that they may ferve 
 other Gods. For this Reafon they were commanded 
 to deftroy all thofe Things, that theNations of Canaan 
 had ufed in their Idolatry ; and if any were enticed 
 over to Idolatry t they were to be deftroyed without 
 Mercy ; tho' ever fo near and dear Friends. They 
 >vere not only to be parted w\ih,h\itJloned withStones ; 
 yea they themfcives were to fall upon them, and put 
 them to Death, tho* Son or Daughter, or ihe'it Bo/bm 
 Friend (Deut.xii'i 6 &c.) If thy Brother — or thy Sony 
 
 .ar thy Daughter, or the Wife of thy Bofom, or thy 
 Friend, which is as thine on;n Soul, entice thee fe^ 
 cretly, faying, let us go afid ferve other Gods — thou 
 
 fhalt not confent unto him- — neither jJjqU thine Eye 
 pity him, neither f}:alt thou fpare, neither fhalt th.u 
 conceal him. But thou fhalt fur ely kill htm ; thine 
 Hand Jhall he firfl ufon him to put him to Death. 
 
 Again, The wile Man warns us to avoid thofe 
 Things that tend and expofe us 10 Sin ; efpecially the 
 Sin of Unclean ncfj. Prov. vi. 27. Can a Man take 
 Fire in his Bofom, and his Clothes not b'- bufnf i Can 
 
 C 3 *ne 
 
jS JO SET H's great Temptat'toy., S e r . IL 
 
 ene ^9 upon hot Coals, and his Feet 7iot be burnt ?-— 
 ^(t^^who/oever touches her, /hall not be innocent. 
 This is the Truth held forth ; avoid ihofe Cuftoms 
 and Prafliccs, that naturally tend to fiir up Luft. 
 And there arc many Examples in Scripturc,which have 
 the force of Precept ; and recorded, as not only wor* 
 thy. but demand our Imitation. The Conduft of jfo'- 
 Jeph in the Text is one ; and that recorded of King 
 J)av ID. is another. Pfal. xxxix. 1,2. I Jaid I will 
 fake heed to my Ways, that I fin net zvith myTongue : 
 J -will keep my Mouth with a Bridle, while the Wtcked 
 is before me. I was dumb with Silerce, I held my 
 J^eoce, even from good — even from good — that is, he 
 was fo watchful over his Words, and kept at fuch a 
 great Diflance from fpeakingwhat might in any Way 
 fend to Sin ; that he avoided, in certain Circumflances, 
 fpcaklng what was in it felf lawful ; left he fhould be 
 ietrayed into that which was finful. 
 
 IX. sA prudent Senfe of our own weaknefs, and e^* 
 fofedne/s to yield to Temptation, obliges us t9 avoid 
 that which leads or expofes to Sin, 
 
 W^HOEVER knows himfelf and is fenfible how weak 
 lie is ; and his conftant expofcdnefs to run into Sin ; 
 how full of Corruption his Heart is, which like Fuel, 
 5s cxpofcd to catch Fire, and bring Dcflr nation upon 
 him ; how much he has in him to incline him to Sin ; 
 ^nd how unable he is to (land of himfelf ; who is fcn- 
 iible of this, and has any Regard of his Duty, but will 
 be very watchful againft every thing i hat may lead and 
 cxpofc to Sin ? On this Account Chrift dirc^cd us, 
 (^4at. xxvi. ^i.) to watch andpr'y lefl we enter into 
 temptation. The Rcnfon (here is added, The Flefh 
 is weak /He that in Confidence of his own Strength, 
 boldly runs the venture o{ finning by going inioTf mp- 
 Jaiion, manifcfis^rcat Prefumption, and afottifhJn- 
 
 iehfibiliry 
 
S^R. III. and gracious Deliverance^ ^o 
 
 fenfibility of his own Weaknefs. He that tru/letb in 
 his own Heart is a Fool, Prov. xxviii. 26. '- 
 
 THEwifcfland ftrongeft, and feme of the moft 
 holy Men in the World, have been overthrown by 
 fuch Means. So was David : So was Soiomon.'^ 
 His Wives turned away his Heart. ]f fuch Perfons, 
 fo eminent for Holinefs, were this Way led into Sin, 
 furely i; (hould be a warning to us. Let him that 
 thinketh he flandeth, take heed left heJalL 
 
 SERMON, III. 
 
 GENESIS xxxx. 12. 
 
 — ' — j4nd he left his Garment in her Hand^ and 
 
 fled^ and got him out, 
 
 DOCTRINE; 
 
 IT is our Duty, not only to avoid tho/e T'hings 
 ^hat are them/elves finful ; but alfo, as far in us lies, 
 fhofe Things that lead and exfofe to Sin, 
 
 The Do£lrine has been explained and proved in 
 the foregoing Difcourfe. 1 now proceed to the 
 
 APPLICATION. 
 
 In one Ufa of EXHORTATION. 
 
 ^35§(sq^O Exhort all to a Compliance with their 
 &Ti% Duty in this Refpe^l, not only to avoid 
 ^®il%i '^^"' ^"^ ^^^ Things that lead and expofe 
 
 If it be made out clearly and evidently from Rca* 
 fen and the Word of GOD, to be our Duty fo to do, 
 
 C 4 this 
 
'40 JOSET H's gnat'Tetnptatwn, Shr. HI. 
 
 this would be enough with all Chriftians. "Will a 
 Follower of Christ Oand obje£ling and difpnting a- 
 gainlt.a Thing, that is irrefragably proved and demon- 
 ftratcd to be his Duty P 
 
 But here fome may be ready to inquire: How 
 fhall we know whatThingsdo lead and expole to Sin ? 
 Let a Man do what he will, he cannot avoid finning, 
 ss long as he has fuch a corrupt Heart within him. 
 And liicre is nothing a Man can do, or turn his Hand 
 to, bui that he may find fome Tcmpration in if. Ar»d 
 tho' it be true, as it is faid in the Hrft Dcflrine, thai 
 a Man ought, as far as may be, to avoid ihofe Things 
 shat lead and cxpofe to Sin. And it is evident by the 
 Arguments ihat have been brought, that thofe Things 
 rhat have fpccial tendency to cxpofe Men to Sin, arc 
 what wc ought to (hun, as much as in n$ lies : yet 
 hozv fliall we judge and determine, what Tliirgs they 
 r.re, that have a natural tendency to Siu j or do efpe- 
 cially lead to it ? 
 
 I would anfwer in feme Particulars, which are plala 
 and cafy ; and which cannot be deny'd without the 
 greatcft Abfurdity. 
 
 Anfw. 1. That which is bordering en thofe Sins, 
 ihattheLufls of Mens He art i flrongly incline them to, 
 u cf this Sort. Men come into thcWorld with many 
 ilrong and violent I ufls in their Hearts, and are ex- 
 ceeding prone of themfelvcs to tranf^rejs ; even in 
 The fafcfl Circumdnnccs they can be placed in. And 
 /urcly fo much the nearer they arc to ihat Stn, which 
 ii)ry arc naturally rtrorfgly inclined to; fo much the 
 v.orc are they c::pnfcd. Jf any of i.;s that are Pa- 
 ich^i^s, fhould fee our Children near the Brink of fome 
 • loep i^ic ; or cl^fc by the edge of the Precipice of an 
 -gh Mv>,unfain ; and nor only fo, bi:t the Ground inv 
 : which i/jc Child Hood, flippery, and deeply delrrno* 
 ' ! ,. A).. .•.,.. .0^,1 I ^ p.^,:.; ^ r.ir.uld wc noi rrr- 
 
StiK. III. and gracious Deliverance. 41 
 
 kon a Child expofed in fuch a Cafe ? Should we not 
 be in hafte to remove the Child from it's very dange- 
 rous Situation ? 
 
 It was the manner among the IfraeliUs, to build 
 their Houfes with flat Roofs, fo that Perfons mighc 
 walk oh the Tops of their Houfes, And therefore 
 God rook care to make it a Law among them, that 
 every Man (bould have Bartlernents upon the Edges of 
 their Roofs ; left any Perfon fhould fall off and be 
 killed. Deut. xxii. 8. l^hen thou butldefl a new 
 Houfi, then thou /halt make a Battlement for thy 
 Roof, that thou bring not Blood upon thine Houfe, if 
 any Man fall from thence. And certainly we ought 
 to take the like care that we don't fall into Sin ; 
 which carries in it eternal Death. We ihould as it 
 were, fix a Battlement, a Guard to keep us from the 
 Edge of the Precipice. Much more ought we to take 
 care, that we don't go upon a Roof that is not only 
 without Battlements, but when it is fieep, and we 
 Ihall naturally incline to fall. 
 
 Men's Lufls are like ftrong Enemies, endeavour- 
 ing to draw them into Sin. If a Man ftood upon a 
 dangerous Precipice, and had Enemies about him, pul- 
 ling and drawing him, endeavouring to throw him 
 down ; would one, in fuch a Cafe, chufe, or dare to 
 iland near the Edge ? Would he look upon himfelf 
 fafe clofe on the Brmk ? Would he not endeavour 
 for his own fafety, to keep at a Diftance ? 
 
 2. THOSE Things that tend to/eedLuJIs inihs 
 Imagination, are of this Kind. 
 
 They lead and expofe Men to S!h. Thofe Things 
 that have a natural tendency to excite inthe Mind.thc 
 Idea or Imagination of that which is the Obje6l of the 
 Lufl, certainly tend to feed and promote that Luft. 
 What can be more plain and evident, than that a pre« 
 Tenting the Obje^. lends to ftir up theAppetite ? Rea- 
 Ton and "Experience teach this. 
 
 Therelore 
 
45 JO SETH's great Temptothn, Ser. III. 
 
 Th EREFHR z.all Things, whether they be Words 
 or A£iions, have a tendency and expofe to Sin, that 
 tend to raife and uphold in the Mind's Imaginations o| 
 Ideas thofe Things which the Liifl tenc's to. It is 
 certainly wrong and unlawful to feed a Lufl even in 
 thelmaginaiion. It is quite contrary to the holyRulca 
 of God sWord. (Prov.xxiv.p ) TheT'bought of foolijh'^ 
 nefi is Sin. (Mat. v. 28. IVhofoever looketh on a 
 ff^cmm to lufl after her, hath commi tied Adutery^^ . 
 A Man by gratifying his Luflsin his Imagination and 
 Thoughts, may make his Soul in the Sight of GOD, 
 to be a Hold 0) foul Spirits ; and like a Cai^e of every 
 unclean and hurtful Bird, And finful Imaginations 
 tend to (inful Aifbions and outward Behaviour in the 
 End. Lurt is always firfl contrived in the In^agina^ 
 lion, and then brought forth in the outward Pra^ice. 
 You may fee the Progrefs of it in, Jam. i. 15. Then 
 when Lufl hath conceived, it bringeth forth Sin. 
 
 Therefore for a Man to do thofe Things that 
 tend to excite the Objects of his Lufts in his Imagina- 
 tion, he does that which has as natural a tendency to 
 Sin, as a Conception has to a Birth. And fuch Things 
 are therefore abominable in the Sight of a pure and 
 holy GOD. We are commanded to keep at thegrcat- 
 cft Diftance from fpiritual Pollution ; and to hate even 
 the very Garment fpotted with the Flcfh, Jude 23. 
 
 5. THOSE things that the Experience and Ob- 
 fervation of Mankind /hew to be ordinarily attended 
 or followed with Sir. arc of this Sort. 
 
 Experience is a good Rule to determine by in things 
 of this Nature. iTow is it we know the natural ten- 
 dency of any thing, but only by Obfcrvation and Ex- 
 perience ? Men obfcrve and find, time after time, 
 that fuch Things are commonly attended and foUowid 
 with fuch other things. And hence Mankind pro- 
 nounce of them, that they have a natural tendency to 
 them. We hivc no other Way to know the tendency 
 
 of 
 
Seil. IL ttnd gractcus Deliverance. 43 
 
 10'f any tli'ng. Thus Men by Obfervation and Expc- 
 tience know that the warmth of the Sun, and fhowers 
 t)f Rain, ^re attended with the growth of Plants of 
 the Earth : and hence they learn, that they have a 
 Tendency to it. So they find by Experience, that the 
 Vite of fome Kinds of Serpents, is commonly followed 
 with Ulnefs ; and often with Death. Hence they 
 learn, that the bite of fnch Serpents has a natural ten- 
 ilency to bring Difbrder upon the Body, and expofes 
 to Death, 
 
 And fo, if Experience and common Obfervation 
 fiiews, that any particular Pra£^ice or Cuftom is com- 
 monly attended with that which is very finful, we may 
 fafcly conclude that fuch a Practice tends to Sin ; that 
 it leads and expofes tb it. 
 
 Tht:s we may determine thatTavern haunting and 
 Gtiming. arc things ihat tend to Sin ; bccaufe common 
 "Experience and Obfervation (hew, that thofe Prad^ices 
 are attended with a great deal of Sin and Wickednefs. 
 The Obfervation of all Ages and all Nations, with one 
 Voice declares it. It fhews, where Taverns are much 
 frequented, for drinking and the like, they are efpeci- 
 ally Places of Sin, of Prophanenefs and other Wicked- 
 nefs : and it (hews, that thofe Towns, where there is 
 much of this, are Places where no Good generally pre- 
 'vall^ And it alfo (hews, that thofe Perfons that are 
 given much to frequenting Taverns,are moft common- 
 ly vicious Perfons. And fo of Gaming; as playing at 
 Cards, Experience fhews, that thofe Perfons that prac- 
 tice this, do generally fall into much Sin. Hence thefe 
 Practices arc become infamous among all fober vertu- 
 ous Perfons. 
 
 4. ANOTHER way by which? erfons may deter^ 
 tnim of fome Things, that they lead and expofe to 
 Sin, is by their cwn Experience, or what they have 
 found in tbemfehes. 
 
 If 
 
44 JO SET H's great Temptation, SerJIL 
 
 If Perfon? have found in themfclves, from lime to 
 time, that they have a^lually led them into Sin, ihis 
 fure.ly is enough to convince them, that fuch things do 
 ajflually lead and expofc to Sin ; For what will con- 
 vince Men, if their own Experience will not ? Thus 
 if Men have found by undeniable Experience, that 
 any Prstlice orCuTiom flirs up Lull in them, and has 
 bctray'd them into foolifh and flnful Behaviour, or (ia- 
 ful Thoughts ; they may determine, that they lead 
 and cxpcleto Sin. Or if they upon examining them- 
 (t-Ives, muft own that fuch a Cultom orPra£^icc, has 
 time after time, had that Effedl upon them, as to dif- 
 pofe ihcm to Sins of OmilTion of known Duty ; fuch 
 as fecret Prayer ; and niake them more backward to it : 
 nnd aifo to indifpofc them to reading and religious 
 Meditation : and they, tfter they have been doing 
 fuch or fuch a thing, have found this ha^ commonly 
 been the EfT'e<ft of it, thai they have been more apt to 
 call off Pr.^yer ; or has had a tendency to ihe negleft 
 of Family Prayer. Or if it feems to lead to unwaich- 
 fulncfs ; they find flnce they have complied with fuch 
 a CuOcin, they are lefs watchful of- their Hearts, lefs 
 difpcs'd to any thing that is ferious ; that the frame 
 of their Mind is more light, and their IJearts 
 lefs on the things of another World, and more after 
 Vanity ; thofe are finliil Effects ; and therefore if 
 Experience fliews a Cullcm or Practice to be attended 
 with ihele things, then Experience fhews that they 
 lead and cxpofe to Sin. 
 
 5 TVE may determine whether a thitij^ be of an 
 evil tendency or mt, by the Effect that an out-founng 
 cf the Spirit of GOT>, and a general fiouriflnng of 
 Religion, has with rejpeft to it. ■ 
 
 Ira pouring out of- fhc Spirit of GOD on a Peo- 
 pic, puts a ilop CO any Practice or Cuftom, and root: 
 
Sir. IL and gracious Deliverance^ 45 
 
 it out ; furely it argUcs, that that Practice or Cuftom is 
 of no good tendency. For if there be no hurt in it. and 
 it tends to no hurr/Nvhy fhould the Spirit of GOD dc- 
 ftroy it ? The Spirit of GOD has no tendency tode^ 
 droy any thing chat is neither finful, nor has any ten* 
 dency to iln. Why fhould it ? Why fhould wc fup* 
 pofe, that the Spirit of GOD fhould be an rinemy to 
 that which has no hurt in ic j nor has any tendency to 
 that which is hurtful ? 
 
 The fiourifhing of Religion has no tendency to 
 aboiiih or expel any thing that is no way againft Reli^ 
 gion. That which is not againfl Religion, Religion 
 will not appear againfl. Religion has no tendency to 
 deftroy any CuQom or Pra(ft ice, that has no tendency to 
 deftroy that. It is a Rule that holds in all contraries 
 and oppodtes : the Oppofition is equal on both Sides. 
 So contrary as Light is to Darkners,fo contrary is Dark- 
 nefs to Light. Ic is equal both Ways. So, jufl To 
 contrary ag the flourifliing of Religion is to anyCufloin, 
 juft fo contrary is that Cuftom to the flourifhing of 
 Religion. That CuQom that Religion tends to dc- 
 firoy, that Cuftom, if it prevail, tends alfo to dcHroy 
 Religion. Therefore, if the flourifhing of Religion 
 and the out- pouring of the Spirit of GOD, tends to 
 overthrow any Cuffom, that takes Place or prevails, 
 we may furely determine, that that Cuftom is cilh?«i^. 
 in it felf (inful, or tends and cxpofes to Evil. 
 
 6. JVE may determine by the Effed that a gene* 
 rat decay of Religion has with refped to them, ivbc-' 
 ther they he Things of a finful tendcfjcy or not» 
 
 If I hey be Things that coaife with a decay of Re* 
 ligion, that creep in as that decays,*we may determine 
 they arc things of no good tendency. The withdraw* 
 ing of Good, don't let in Good but Evil. 'Tis Evil, 
 not Good, comes in, as Good gradually ccafes. What 
 is\u but Darknofs ihat comes in, as Light withdraws. 
 
 Thcieforc 
 
4^ JO SET H's great Temptation, Sr R. Uh 
 
 Therefore if there be any decay of Religion in tho 
 Town, or in particular Perfons, and upon this, any ccr» 
 lain Cuftcms or Practices take Place and are allowed, 
 which were wholly abdained from & renounced, when. 
 Religion was in a more flourifhing State ; we may 
 fafely conclude that fuch Cuftoms and Pra^ices arc 
 contrary to the Nature of true Religion : and thcrc^ 
 fore in thcmfelves finful, or tending to Sin. 
 
 7. J^E may in many things determine whether any 
 Cu/Iom be of a good tendency, by confide ring -what tht 
 Effe:.t Tvoufd be, if it was openly and univerjally 
 owned and pradiced, 
 
 Th ERF are many things that fome Pcrfons pra£lic« 
 fomewhat fccretly, and are partly hidden in ; and tha^ 
 ihey plead to be not hurtful ; which, if they had fui- 
 table Confidcration todifcern what the Confcquenc^ 
 would be, if every Body openly pra£liced the fame, if 
 would fbon (hew that the Confequence would be Con* 
 fufion, and a mofl woful State of things. If theia. 
 fore there be any CuAom, that is of fuch a Nature, 
 that it will not bear univcrfal open Pra^ice and Pro* 
 fclTion ; but if it fhould come to that, the leaft Confi. 
 deration will fliew that the Confequence would be la- 
 tnemablc ; we may determine that that CuAom is of 
 an ill tendency. For if there h no hurt in it, and it 
 is neither (inful in it felf. nor tends to any thing (In* 
 ful, then it is do matter how open and univcrfal the 
 World is in it ; for we need not be afraid of that 
 CuQom*s being too prevalent and univcrfal, that h?s 
 no ill tendency in it» 
 
 Thus I have mentioned fome general Rules, by 
 which to tlcicrmine and judge, what things are of a, 
 bad and finful tendency. And ihefc things are i% 
 plain, that for a Pcrfon to deny ibcm, would be ab^ 
 I'urd and ridiculous, 
 
 1 
 
$£R. lit. and gracious Deliverance. 47 
 
 I Would now, in the Name of GOD, warn all t^er- 
 fons to avoid fuch things, as appear by thefe Rules to 
 lead and expofe to Sin. And particularly, I would 
 now take Occafion to warn our young People, as they 
 would approve themfelves Fearers of GOD, to avoid 
 all fuch things in Compny, that being tryM by thcfc 
 Rules, will appear to have a tendency or lead to Sin. 
 Avoid all fuch Ways of talking and eating as have a 
 tendency to this j and follow the Example of Jofefh 
 in this. 
 
 -Not only the moft grofs A^s of Uncleannefs, but 
 dll Deg ees of Lacivioulnefs, both in talking and eat- 
 ing, are iiri^ly forbidden in Scripture ; as what Ihould 
 not be fo much as once named among Saints or Chridi' 
 ans. (Gal, V 5? ) Now the Works of the Flejh are 
 manifejl, Adultery, Fornication, Uncle annefs, Laci- 
 iHoufnefs, (Eph. v. 3, 4, 5.) But Fornication, and all 
 Uncleannefs, let it mt be once named amon^ you, as 
 becomethSaints : neither filthinefi, mr fcoUfh talkin(r^ 
 niff jeftingy which are not convenient : -^ for this ye 
 kfidw^ that no Whoremonger » mr unclean Perfon,^-* 
 hath an y I nheritance in the Kingdom of CHRIST^, 
 and ofGOT>, We fhould hate even the Garments 
 fpoted with the Flcfti, i. e. (hould hate and fhun gU 
 thatin the lead approaches to any fuch thing, or fa- 
 vours of it. 
 
 And I defire that certain Cufloms that are common 
 among young People in the Country, and have been 
 fo a long time, may be examined by ihofe Rules that 
 have been mentioned. That Cuftom in particular, of 
 young People of different Sexes lying in Bed together j 
 however light is made of it, and bowever ready Per- 
 fons may be to laugh at it's being ccfndemned : if it be 
 examined by the Rules that have been mendoncdi it 
 will appear, pad all Contradiction, 10 be one of thofc 
 things that lead and cxpole to Sin : And 1 believe what 
 Experience and Fa£l will Ihcw of the Confcqucnce 
 
 and 
 
48 JO SET H's great Temptation, Ser.III. 
 
 and Event of ic, does abundantly bear Witncfs to it. 
 And whoever wifely confiders the Matter, mufl fay, 
 that this Curtom of this Country (to which it feems to 
 be peculiar, among People that pretend to uphold their 
 Credit) has been one main thing that has lead to ihat 
 growth of ^Uncleannefs, that has been in the Land. 
 And fo there are other Cuftoms and Liberties that arc 
 cuftomarily u fed, among young People in Company, 
 that they that ufe them know that they lead to Sin. — 
 They know that they tend to flir up their LuHs — 
 that it does do it — and this is the very End for which 
 they do it, to gratify their Lufts in fome Meafure. 
 Little do fuch Perfons confider, what a holy GOD 
 they are foon to be judged by, that now make a mock 
 at Sin ; who abominates the Impurities of their 
 Hearts. 
 
 If therefore they doa^lualiy ftirup and feed Luft, 
 then certainly they tend to further Degrees and more 
 grofs Atfis. That which flirs up Luft, makes it more 
 violent, and does therefore certainly the more expofe 
 Perfons to be overcome by it. How evident and un- 
 deniable are thefe things ; and how ftrange that any 
 fhould cavil againft them, or make a Deridon of them! 
 
 Pofiibly you may be confident of your own Strength ; 
 and may think with your felf, that ycu are not in 
 Danger, that there is no Temptation in thefe things, 
 but what you are able cafily to overcome. But yru 
 jfhouid confider that the mofl fclfconfiderit are molt 
 in danger, /^t'/^r was very conndenc, that he fliouIJ 
 not deny Christ, btit how dreadfully oilicrwifc was 
 the Event ! If when others that have fallen intogrofs 
 Sins, fliould be inc^ircd of, and fhould declare how 
 it was with them ;*doubtlcfs they would fay. that they 
 at firfl tl.o'c there was no danger; they were far from the 
 Thought that ever they fnould commit fuch Wicked- 
 nefs ; hut yet by venturing further and further, ihcy 
 Icll at WX into the R'H-cU and groffcd I'ranfgrelfions. 
 
 And 
 
S^R. III. and gracious Deliverance. 49 
 
 And Perfons may long vvithftand Temptation, and be 
 fiiddenly overcome at laft. None fo much in danger, 
 ais the mofl bold, l^hey are mod fafe, that are mod 
 fenfibic of their own Weaknefs ; and moft didruflful 
 of their own Hearts ; and moft fenfible of their con- 
 tinual need of retraining Grace. Young Perfons,with 
 refpeifl to the Sin of Unclcannefs, are dealt with by 
 the Devil, jiifl as fome give an account of fome fort of 
 Serpents charming of Birds, and other Animals down 
 into their Mouths — if the Serpent takes them with hi«? 
 Eyes ; tho' they fecm to be affrighted by it ; yet will 
 not flee away; but will keep the Serpent in Sight,anti 
 approach nearer and nearer to him, till they fall a 
 Prey. 
 
 Another CuQom that I dcfirc may be examinee! 
 by the foremeniioned Rules, is that of young People 
 of both Sexes getting together in the Night, in thofe 
 Companies for Mirth and jollity, that they call Fro- 
 licks ; ^o fpending the time together 'till late in the 
 Nij^ht, in their Jollity. I defire our young People to 
 fuffer their Ears to be open to what I have (o fay 
 upon this Point ; as I am the McfTengcr of the Lord 
 of Hods to them ; and not determine that ihcy will 
 not hearken, before they have heard what I fhall fay. 
 1 hop- there are but fewPerfons among us fo abandoned, 
 as to determine thnt they v/ill go on in a Pra£licc,whe- 
 ther they are convinced that it is unlawful or not ; or 
 I ho' it fiiould be proved to them to be unlawful by 
 undeniable Arguments. 
 
 7'hercfore let us examine this CuHom and Practice 
 by what has been faid. It has been proved undenia- 
 bly, that we ought not to go on in a Pra^ice that leads 
 and cxpofes to Sin ; and Rules have been laid down 
 1:0 judge whir does thus expo'c and lead to it, that I 
 think are plain and undeniable. 
 
 Therefore now let us try this Cudom by thefc 
 
 P-u'tfs, ani fee whether it will beat: the Ted or nor. 
 
 D • Cer, 
 
50 JO SET IFs great Temptation, Ser.III. 
 
 Certainly a Chrip'ian will not be unwilling to have his 
 Pra(f^ices examined and tried by the Rules of Rcafon 
 ind God's Word ; but will rather re Joyce in it. 
 . An'd 1 defire particularly that the Pra£lice may be 
 tried by that fure Touch- ftone of Experience. Let 
 it be .tried by the Confidcration of what is expe- 
 rienced in faft abroad in oncTown and Place and ano- 
 ther. This is one of the Rules of Trial that have 
 bcen^mentioned, that that Cuflom that the Experience 
 and Obfervation of Mankind Jheivs to be ordinarily 
 attended or followed zvith Sin^ may be determined and 
 concluded to be unlawful. And if we look abroad in 
 the Country, I doubt not but thefe two things will be 
 foimd. 
 
 1. That as to ihofc Towns, where there is mofl 
 of this carried on among youngPeople,(as there is more 
 6f it in fome Places than others; it will be found, as 
 a thing that juniverfally holds, that the/ the young 
 People there are commonly a locfe, vain and irreligi- 
 ous Generation ; little regarding GOD, Heaven or 
 Hcl!, or any thing but vanity. And that commonly 
 in ihofc Towns where is mod frolicking carried on, 
 there are the mofl frequent breakings out of grofsSins ; 
 Fornication in particular. 
 
 2. If wc try it by Perfons. If wc go thro' the 
 Country, we fhal! for the mod Part lind, that thofe 
 Perfons that arc ib.c grcateft Frolickcrs, and are moil 
 addi£led to this Pra£\ice, whicii we fire fpcaking of ^ 
 they arc the Perfons furihcft from ferious Thought, 
 and are the vainefl and loofelt upon other Accounts. 
 /\nd whence fnould this be, if fuch a Pra61ice was not 
 finful. or had not a natural tendency to lead Perfons 
 into Sin. 
 
 And furthermore, I 'appeal to the Experience of 
 you here prefent, as to what you have found in your 
 fdvcs. I dcfirc tliofe of you that have made Pre- 
 tences of ferious Religion; and faving Piety, and have 
 
Ser. III. and gracious Deliverance, 51 
 
 hitherto pretended to keep up Religion in your CIo- 
 feis, and your own Souls j ihzi you would ferioufly afk 
 your felves whether or no you have not found, that 
 this Pra^lice has indifpos'd you to ferious Religion, 
 and taken off your Minds from it ? Has it not tended 
 to your negle£t of fecret Prayer ? Have you not 
 found, that after you have been to a Frolick, you have 
 been more backward to that Duty ? And if you have 
 not wholly neglefted it, have you not found that you 
 have been abundantly more flighty, and ready to turn 
 it off in any Manner, and glad to have it done with ? 
 And more backward to reading and ferious Meditation, 
 and fuch things ? And that your Mind has been 
 exceedingly diverted from Religion, and that for fomd 
 time? 
 
 I don't fend you far off to find out whether thia^ 
 Cu (lorn be not of bad tendency — not beyond the Sea, 
 to fome diftant Country : I fend you no further than 
 to your own Breafl to examine your own Experience 
 in this Matter; let the Matter be determined by that. 
 
 And then again, let us try this Caflom, by the Ef- 
 feft the Out- pouring of the Spirit of GOD on a Peo- 
 ple has with Refpefl to it. This we are under great 
 Advantage to do ; bccaufe there has lately been here 
 in this Place, a mofl remarkable out-pouring of the 
 Spirit of GtOD, that ever has been in New-Eng- 
 LAJJD, and it may be in theWoRLrr ; fince the A* 
 podles Days. And 'lis known, that before this, that 
 Cuftom of young People's Frolicking did prevail in 
 the Town. And here we all know the Effect it had. 
 It put an end to it. — ^It was a Cuflom that was wholly 
 done with — It was altogether laid a fide ; and was fo 
 for feveral Years. 
 
 It has been already flicwrt that there is ntx account 
 
 can be given why the Spirit of GOD, and the flou- 
 
 rifhing of Religion fhould abolifli fuQh » Cuflom^ unlefa 
 
 D 2 i: 
 
52 JO SET ITs 'great rr;;;;/j//.;;, SeR. HI. 
 
 it be bccaufo that Cuftom, is cither In its Niiiurc or 
 Tcndcny an Enemy ro the Spirit of GOD. and Reli- 
 gion. 
 
 Thh Fruiisof ihc Spirt of GOD crc good, and 
 1 hope there is none that have the Blafphcniy to fay 
 Qtherwife. And therefore it is good that this Cuflom 
 fhouldbc removed ; for this is plainly one of the Ef. 
 fc(^s of the Spirit of GOD. And if Co, 'tis becaufe 
 ihcCufloin is bnct cither in it's Nature or Tendency ; 
 othcrwife there would be no good in its being removed. 
 The spirit of GOD abolillied this Cullom for this 
 Reafon, becaufe if it had been lycpt up in the Town, 
 it would have had a diie(n tendency to hinder thnt Work 
 that the v^pirit was about to do amongfl us. Tiiis w:is 
 undeniably the Rcafon. 
 
 SkJppcfrng fuch a Cuflom had brcn brgun and fez 
 up, byt-J.Ve young People all over theTo\vn,in the midil 
 of ihe Time.of iKc late our-pouring of jHe Spirit, all 
 of a fudden ; would any wife Pcrfon?, .that have truly 
 rheCaufe of Religion at Heart ; rejoyccd at it ? Would 
 not every one at firrt Thought have concluded, w'ith- 
 out any iKfiiation, that it wis a thing tliat lookM dark- 
 ly \ipnn ihc Intcrcf] of Religion ; and that ilicre was 
 p,rcai Danger that it would take ofl" People's Minds 
 from Religion, and n:ake them vain ; and fo put an 
 rnd to tl.c flouiifning of Religion ? Would not every 
 « ..pficlcratc Perfon in this Town have t])nu^ht thus of 
 it f And if fuch a Cuflom would have had an ill ten- 
 vlcncy ilxn, fo it will now. 
 
 O/jeSIicn. The Town is not in fuch Circumfianccs 
 row, as it was th.en. And iho' it might have done hurt 
 then, by putting an end to the great Concern; yet now 
 id iT»ay do r,o hurt ; fcr there is now no fuch grt^'4 
 Concern to be put .".n cj^.d to by it. 
 
 : ^rjver, Tho' ilie Town is not in fuch Circum • 
 'Ir.r.ccs now as it was then, ycr it ougl)i to be ; there 
 
 " •' ' :a be as ;: ' Ergrgcdnc.^' of Mir.d about Re- 
 
 rtf'tin • 
 
Ser. III. and gracious Deliverance, 53 
 
 ligk)n J as much Concern among Sinners, an;!! as much 
 Engagt'dnefs among the godly, as tben : and it is to 
 our Shame that there is not. And if fuch a Pra(rrice 
 would have tended to deflroy fuch a religious Concern, 
 then it certainly tends to prevent it now. It is aRule 
 that will hold, That that wh'xh has a tendency to de- 
 (Iroy aThing when it is, tends to prevent it when ic is 
 not. And arc we not praying from, Subbath to Sabr^ 
 bath, and from Day to Day, for fuch a Concern again P 
 And <\o not thofe of you that pretend to be converted, 
 that have lately fct up this Cuilom, pray for the fame? 
 Are you a Convert, a Saint, and yet not defire ihat^ 
 there iliould be any more pouring ou^ of the Spirit of 
 GOD ? TheTo'vvn has Caufe to be afhamed of fuch 
 Converts, if it has any fuch ? And if you do, why 
 dio you do what tends to prevent it ? 
 
 Again, Let this Pra(5lice be tried by the EfFc^ that 
 a general Decay of Religion has with refpe£l: to it. 
 Now we have a trial : it is qow a Time that Religion 
 is greatly dccay'd amongfl us ; and the Effedl \s, 
 that this Cuftom comes in wiih this Decay. Young 
 People begin again to fee up their old Cufiom of Fro- 
 iicking, and'fpen 'ing great Part of the Night in it, to 
 the violation of Family Orders, What is the Reafon, 
 if this.Cuftom is not bad, either in its Nature or Ten 
 dency,that ic did not come in before, when Religion 
 was lively?, Why does it (lay 'till it can take the 
 Advantag:^ of the wirhdrawmcnt of Religion ? This 
 is a (ign that it is a Cuilom that fhuns a Spirit of lively 
 Religion, as Darknefs fnuns the Light, and never comes 
 in 'till Light withdraws. 
 
 And here again, 1 would fend Porfot^s to their own 
 Experience. How did this PradVice come in withyou 
 in particular : you, that two or three Years ago, fecm'd 
 to be fo engag'd in Religion ? Did it jyjc come in, did 
 you not begin to pra£lice it, as the fenfe of Religion 
 yi^or^ off ? /u'id what is the mr.trcr ? Why did not 
 
 D 3 you 
 
54 JO S £.7 H's great Temptation, Ser. III. 
 
 you fet up the Pra£iicc then, when your Heart was 
 taken up about reading, Meditation, and fecrct Prayer 
 to GOD ? If this do not at allTland in the Way of 
 them, and is no hindrance to them, why was you not 
 engaged in both together ? What account can you 
 give of it ? Why did you leave off this Pra6lice and 
 Cuflom, or abflain from it ? To what Purpofe is this 
 changing ? One while it mufl be avoided as evil, and 
 another while pra(niced and pleaded for as good P The 
 making fuch an alteration docs not look well, nor will 
 it be for the honor of Religion in the Eye of the 
 World. For whether the Pra^lice be lawful or no, 
 yet fuch a thing will furely be improved to our dif- 
 advantage. For your avoiding of it then, has this ap- 
 pearance, in the Eye of the Country ; that then you 
 condemned it : and therefore your now returning to it, 
 will appear to them as backdiding in you. Such 
 Changelings are ever more, in the Eye of the World, 
 t^reatly to the difhonour of the ProfefTion they arc of. 
 Jet it be what it wi'l. 
 
 Indeed, this Cuftom as it is pra^! fed, does not only 
 tend to Sin, but is in it felf very difordcrly, (inful and 
 Ihameful. For it is attended late in the Night, and in 
 the dead of the Night, to the ncgle6^ of Family Prayer, 
 and violating all family Order ; which is Diforder and 
 Profanenefs. Is that lawful to rob GOD of his ordi- 
 nary Sacrifices,for the fake of your PIeafure,DiverfIon, 
 and Jollity ? Are you of that Mind, that it is a de- 
 cent thing,ihat the dated Worlhip of the great GOD, 
 Should give Way to your Mirth, and your Diverfions ? 
 Is this ihcWay of GOD's holy Children, to talk after 
 this Manner ? Thofe Works that are commonly done 
 jn the dead of the Night, feem to hive d ^lack Mark 
 £zx upon them, by the Apoflle, and Chriflians arcex- 
 Iiorted to avoid them. Rom. xiii. 12, 13. — Lei us c aft 
 eff the JForks ofDarknefs, and let us put on the^r* 
 m:ur of Light. Let us zuafk honejlly, as in theDay ; 
 
 not 
 
Ser. III. and gracious Deliverance, 5$ 
 
 not In Rioting andDrunkennefs ; not in Chambering 
 
 and Wantonnefs . The Word here rendered, 
 
 rioting is of far different Signification from the 
 term, as 11 fed in our Laws : for the forcible doing ah 
 unlawful Thing,' by three or more Perfons affcmbled 
 together for that Purpofe. Words as they are terms 
 in the Law, are often ufed very niuch bcfide their com- 
 mon Signification. But the Word here properly figni- 
 |ies, a diforderly Convention of Perfons to fpend thcfr 
 time together in Pleafure and Jollity. So the Word is 
 commonly ufed in Scripture, (Prov. xxiii. 20.) Be not 
 amongfl riotous eaters of FlefJo, (Prov. xxviii. 7.) — 
 He that is a Companion of riotous Men, fhameth hi^ 
 Father, (Luk xv. 1 3 ,) — -wajled his Sub/lance with 
 riotous living. 
 
 Again, a black "Mark fcems to be fet on fuch in 
 Scripture, (as in i ThefT v. 5, 6, 7, 8.) Ye are all 
 Children of the Light, and the Children of the Day : 
 we are not of the Nighty nor of 'Darknefs, ^Therefore 
 let us notfieep as do others ; but let us watch and 
 be fober. For they that /Jeep, Jleep in the Night ; 
 and they that he drunk , are drunken in the Ni^ht. 
 
 Many of you that have lately fet up this Praflice 
 of frolicking and jollity, profefs to be Children of the 
 Light and of the Day ; and not to be the Children of 
 Darknefs. Therefore walk as in the Day : and do 
 not thofe Works of Darknefs, that are commonly done 
 at unfeafonable Hours of the Night. 
 
 Such things are not only condemned by theApoftle, 
 t|Ut are looked upon infamous thro' the World in all 
 Ages among foberer fort of People ; and all pafl Wri- 
 tings (hew it. Therefore it is a thing of bad Report, 
 and fo forbidden (Phil. iv. 8 ) — Whatfoever things 
 are of good Report ; if there be any Virtue — any 
 Rralfe, think $n thefe Things. 
 
 D.4 Objedion. 
 
56 jOSE7H's great Temptation, Sep. HI. 
 
 Objection, i. But the wife Man allows of ihic 
 Pra6licc, when he (ays, Ecclef. iii.4. There is a time 
 to mourn, and a time t9 dance. 
 
 Anfwer. This is nothing to the Piirpofc ; fi^r the 
 utmofi that any cnn pretend that it proves, is denying 
 it to be lawful, and allowing it may be nfed under fomc 
 Circumflances : but not at all, that dancing and other 
 things ufcd by our young Peoj^Ie in their Frolicks are 
 Jawful, in thofc Circumltances ; any more than what 
 is faid in the fame Chapter, >'. 3. — there is a time to 
 kill, proves that it is lawful tor a Man to commit 
 Mu/dcr. 
 
 To deny that dancing under rvy Circumflances 
 whatever, was lawful, would be ablurd : for there was 
 a religious dancing in the Jewifli Chuich, that was a 
 way of exprefHng their fpiritual Mirth. So 'Daiid 
 danced before the Lord. And he calls upon others 
 ro praife GOD in the dance. So there may be other 
 Circumflances wherein dancing may not be unlawful. 
 But all this makes nothing to the prefcnt Pu; pofe ; to 
 ])rove that iliis particular Cuflom, that we have been 
 fpeaking of amongH: our young People, is not of a bad 
 tendency. And befj'cjcs, when th.c wife Man fays, 
 vhere is a time to dance, that does not prove, that the 
 de^d of the Night is the time for ir. The fan-e wiTe 
 Man don t jufllfy carnal Mirth, but condemns it, EccL 
 )i. 2. I /aid of Laughter it is mad j and of Mirth, 
 ':vhat docth it f 
 
 Objr^. 2. If we avoid ail fuch things, it will be 
 i i«c way for our young People to be ignorant how to 
 behave tlicmielves in Company. 
 
 ^nfw. But confider what this Ol^je^tion comes to. 
 It certainly comc!i to tliis, viz. That the pouring out 
 of the Spirit of GOD upon a People, tends to banif]\ 
 all good Condu6>, good Breeding and decent Bchavi- 
 cur from arnonr^ them ; and to fink ihcm down into 
 
 Clownifliners 
 
S^R. III. and gracious DeUvcrarsce, 57 
 
 Clowniflinefs^and Barbarity. And if fuch a' pouring 
 out of the Spirit of GOD, as has been amongfl us, 
 fliould be continued, it would tend to have thh Effeftj 
 for that we have feen by Experience. The Spirit of 
 GOD did a<5tually put an end to this Pra£lice among 
 us. 
 
 But who is it amongd us that is not afhamed to 
 make fuch an Objcflion ? Will any of our young 
 Converts talk thus ? Will you that think you was con- 
 verted by the late pouring out of the Spirit of GOD, 
 and are made holy Perfons, Heirs of eternal Life, talk 
 fo blafphemoufly of it ? 
 
 If our young People are refolute ftjll to go on, not- 
 withftanding all that has been faid, I hope that thofb 
 of rhem that call themfelves converted.will fird find out 
 fomc rational, fatisfying Anfwer to tl c /Arguments thac 
 have been ufed againft it. This at leaft may be rca* 
 fonably expelled of them, feeing they make fuch a 
 Profeffion. You have this Day been partaking of thjs 
 Sacrament of the LorcPs Supper, and therein folemnly 
 
 renewed your ProfefTion • 
 
 If after fuch Light fee before you, and fuch Mercy 
 given, you will go on, Be it knownt to you, that 
 your eating now^ and at other times, will prove only 
 an eating and drinking Judgment to your felves. 
 
 And 1 dclirc Hends of Families, if they have any 
 Government over their Children ; or any command of 
 their own Koufcs ; would not tolerate their Children 
 in fuch Practices, nor fuffer fuch Conventions in iheir 
 Houfes. . . 
 
 I don*t defire that young People fhould be abridged 
 
 of any lawful and proper Liberties. But this 
 
 Cuftom can be of no Benefit or Service in the World ; 
 
 it tends only to Mlfchief 
 
 / Satan doubtlcfs would be glad to have fuch an 
 Interefl: amongfl us as he ufed to have j and is thcre- 
 
 for3 
 
58 JO SET H's great Temptathn, Ser. III. 
 
 fore driving to fteal in, while we are flecping : But 
 let us roufe up our felvcs, and vigoroufly oppofe his 
 Encroachments. 
 
 I ihall repeat thofe Words of the Apoftle, Rom, 
 xiii. 12, 13, 14. and leave them to the ferious Confi- 
 deration of all Pcrfons, old and young : The Night 
 is far /pent t the T>ay is at Hand .• Let us therefore 
 cafl cffthe Works of Darknefs, and let us put on the 
 Armour of Li <^ht. Let us walk honeflly as in the 
 *Day, not in Rioting and Drunkennefs, not in Cham' 
 hering and JVantonnefs, not in Strife and Envying, 
 But put ye on the Lord Jefus Chri/l, and make n» 
 Provtfionfor the Flejh, to fulfill the Lufls thereof. 
 
 HK^jJ^yiSIS 
 
 SERMON 
 
 mmw^w^wwww^wwww 
 
 ■•*. 
 
Mah's natural Bllndnefs in the 
 Things of Religion. 
 
 [ February 1740. ] 
 
 SERMON, IV. 
 
 PSALM xciv. 8, 9, 10, ii. 
 
 Under (land, ye brutiJI) among the Teople : and ye 
 Fools, when luillye be wife ? He that planted 
 the Ear.fjall he not hear ? he that formed the 
 Eye, pjall he not /ee ? He that chajii/eth the 
 Heathen, Jhall he not correB f he that teacheth 
 Man Knowledge, Jlmll he not know ? TheLord 
 knoweth the Thoughts of Man^ that they are 
 vanity, 
 
 5N thefe Words the following Things arc to 
 be obferved. i . A certain fpiritual Dif- 
 cafe charged on fome, viz. Darknefs and 
 bllndnefs of Mind, appearing in their Ig- 
 norance and Folly. 2. The great De- 
 gree of this Difeafe ; fo as to render the Subjects of it 
 Fools, " Ye Fools, when will ye be wife ?" And 
 fo as to reduce them to a Degree of Brutifhnefs. "Ye 
 brutifh among the People." This Ignorance andFolIy 
 was to fuch a Degree, as to render Men like BeaHs. 
 
 3. The 
 
(:0 Mans Katural BUndnefs Ser. IV. 
 
 3. The obflinacy oftbis Difcjfc ; cxprefs'd in that 
 Interrofration, when will ye be wife ? Their blindne(s 
 .nnJ folly was not only very great ; but deeply rootcJ 
 •r^nJ cflabliflied, rcfiQing all manner of cure. 4. Of 
 what Nature ihisblindnefs is. It is efpccially in things 
 })crtaining to God. They were ftrangely ignorant of 
 Lis Perfcclions, like Beads : and had foohfli Notions 
 of him, as iho' he did not fee, nor know ; and as iho' 
 lie would not execurejuriice, by chaftifing and punifli- 
 ing wicked Men. 5^. The iinrcafonablencfs and fot- 
 rijhcfs of the Notion tiiey had of God, that he did not 
 hear, did not obfcrve their Reproaches of hijn and his 
 People, is fhcwn by pbfcrving that he planted the Ear. 
 'l^is vciy unrcyionable to [uppofe that he who gave 
 Power of perceiving Words, to others, fliould not j^er- 
 cci\e ihem himfeJf. And the fottiflincfs of their be- 
 ing inlcnfible of God's all-feeing Eye, and particularly 
 of his feeing iheir wicked A61ions, appears, in that GoJ 
 js the Being who formed the Eye, and gave others a 
 Power of feeing. The fortifhncfs of their Apprehen- 
 henlion of GOD, as tho' he did not know what they 
 did, is argued from his being the Fountain and Origi- 
 nal of all Knowledge. The ui^-rcafonablenrs of their 
 expelling to efcape God's juft Challifemenis & Judg- 
 jnents fur Sin, is {at forth by his chaliifing even the 
 Heathen, who did not fin againfl that Light, or againfl 
 fo great Mercies, as the Wicked in Ifrael did ; nor had 
 ever made fuch a ProfclTionas they. 6. We may ob- 
 fcrve, iliat this dreadful Difcafe is afcriHcv^ to Mankind 
 in general. "The Lord knowcth the Thoughts of 
 JvJan, that they are vanity." The Pfalmid had been 
 .fetiing forth the vanity and unreafonablcnefs of" the 
 Thoughts of feme of the Children of Men ; and Fii> 
 mediately upon ii obfervcs, thar this vanity and fool- 
 ifhnefs of Thonrht is common and natural , to Man* 
 kind. 
 
 DOCT. 
 
S/E.H. IV. /« the Things of Religion. 6i 
 
 DOCTRINE. 
 
 THERE is an extreme and brutijh Blindnefs in 
 Things of Religion, which naturally pojjejfes the 
 Hearts of Mankind, 
 
 This Do^rine is not to be underftood as any Re- 
 •fleflion on the Capacity of the human Nature; for 
 God haih made Man with a noble and excellent Ca- 
 pacity. The Blindnefs I fpcak of, is not a merely 
 negative Ignorance ; fuch as is in Trees and Stone?, 
 that know nothing. And no wonder ; for they have 
 no Faculties of Underftanding and Perception, whereby 
 they fhouid be capable of any Knowledge. And fuch 
 as is in inferior Animals, who tho' they have fenutivc 
 Perception, yet are not capable of any intclle<51ual 
 Views. There is no fault to be found with Man s na- 
 tural Faculties. God has given Men thofe Faculties 
 that are very noble and excellent ♦, well capable of 
 true Wifdom and divine Knowledge. 
 
 Nor is the blindnefs I fpcak; of meerly negative, in 
 the manner in which the Ignorance of a new-born In- 
 fant is fo. Tho' this don: arife from want of Facul- 
 ties ; yet it arifes from want of necelfary Opportunity 
 to exert thefe Faculties. 
 
 The blindnefs thnt is in the Heart of Man, which 
 is fpoken of in the I'ext and Do£lrine ; is neither for 
 want of Faculties, nor opportunity to know ; but from 
 fbme pofitlve Caufc. 1'here is a pofitive Principle in 
 iheHearr,of a blinding & befottingNature, that hinders 
 fuch Excrclfes of his Faculties about the things of Re- 
 iigion, as God has made them well capable of, and 
 jrives him abundant Opportunity for. There is ;? 
 Principle which rnay be called, a po(itiye Principle of 
 IgnorsiKc and Blindnefs ; a Pronenefs or Inclination 
 in the Heart of Man to I'ach foalfiincfs iu thcfc great 
 djinas. 
 
 In 
 
62 Mans natural Blmduefs Ser. IV. 
 
 In order to make it appear, that fuch an cxtrcam 
 brutifh blindnefs, with relpedl to the things of Reli- 
 gion, does naturally pofTefs the Hearts of Men, 1 flialj, 
 
 1. Shew how this is manifeft in ihofc things that 
 appear in Men's open ProfefTion. 
 
 2. I fiiall fhew, how it is manifcfl in thofc Things 
 that are found by inward Experience, and arc vifiblc 
 in Men's Prafticc. 
 
 I. I would fhew, how it is manifefl that there is a 
 fottifh and brutifh Blindnefs in the Hearts of Men in 
 the things of Religion, by thofe things which appear 
 in Mens open Profedion. 
 
 I. It appears in the grofsnefs of that Ignorance and 
 thofc Delufions. which have appeared among Mankind. 
 Man has Faculties given him whereby he is well capa- 
 ble of arguing the being of the Creator, from the 
 Creatures : For the invifible things of God are very 
 plainly and clearly to be feen by the things that are 
 made: and the Perfections of the Divine Being, his 
 eternal Power and God^head, are very manifefl in the 
 Works of his Hands. And yet grofly abfurd Notions 
 concerning the God^hcad have prevailed in the World. 
 Inflead of acknowledging iind worfhiping the uue 
 GOD, they have fallen off to the woifliip of Idols, 
 In flead of acknowledging the one only true GOD, 
 they have made a Multitude of Deities. Inflead of 
 worfhiping a GOD, who is an Almighty, infinite, 
 ilwife and holy Spirit, they have worfliiped the Hods 
 of f-Ieaven, the Sun, Moon and Stars ; and the Works 
 of their ownHands,Imagcs of Gold ^ Silver, Brafa and 
 Iron, Wood and Stone ; J hings without Life ; Gods 
 that can neither hear nor fee, nor walk, nor fpeak,nor 
 do, nor know any thing. Some in the fhape of 
 Men, others in the fhape of Oxen and Calves: fomc 
 in the fliape of Serpents, others of Fifhcs, &:c. 
 
 Thk foitiilinefs of Men in thus worfhiping the 
 lifclcfs Images which they thcmfelves have made, h 
 
 elegantly 
 
SeR. IV. /« the Things of Religion. 63 
 
 elegantly reprefented by the Prophet Ifaiab. The 
 Smith with the Tongs both workethin the Coals, 
 and fafhioneth it with Hammers^ and worketh it with 
 the Strength of his Arms, Tea he is hungry , and 
 his Strength faileth ; he drinketh m Water and is 
 faint. The Carpenter /Iretcheth out his Rale : be 
 marketh it cut with aLine : he fitteth it w'tthPlanes, 
 and he marketh it out with the Compafs, and maketb 
 it after the Figure of a Man^ according to the beauty 
 of a Man, that it may remain In theHoufe, He hew^ 
 eth b't?n down Cedars, and taketh the Cyprefs and the 
 Oak, xuhich he flrentheneth for himfetf among the 
 T'rtes of the Fore/l : he pi ant eth an AJh^ and the 
 Rain doth nourifb it. Then fhatl it be for a Man 
 to burn ; for he will take thereof and warm bimfelf-^ 
 yea^ he kindleth it, and baketh Bread ; yea, hemak^ 
 eth a gody and worjhipeth it : he maketh it a graven 
 Image, and faileth down thereto. He burnetb fart 
 thereof in the Fire : with Part thereof he eatetb 
 Flefb : hi^ rofleth rofl and is fatisfied : yea, be warm" 
 eth himfelf and faith, Aha, lam warm, Ihavejeen 
 the Fire, And the refidue thereof he maketh a god, 
 even his graven Image : he faileth down unto tt, and 
 worfhipcth it, and pray eth unto it, and faith, T)e(i^ 
 ver me, for thou art my god. They have not known, 
 nor underflood : for he hath fhut their Eyes, that they 
 cannot fee ; and their Hearts, that they cannot un- 
 derftand. And none confidereth in his Heart, neither 
 is there knowledge nor under (landing to fay, I have 
 burned part of it in the Fire, yea, alfo I have baked 
 Bread upon the Coats thereof: I have rofled Flejh, 
 and eaten it^andjball I make the refidue thereof an 
 Abomination ^ fhail I fall down to tbe Stock cf a 
 Tree ? f 
 
 i Ilai. xli'/. 12.' 19, 
 
 Many 
 
^4 Man s' natural Blindnefs Ser. IV. 
 
 Many of the Images which the Heathen worfliipcd 
 were made in the mofl monflrous and terrible Shapes 
 they could devife ; and the more hideous. and fright- 
 ful they appeared, the better they fiippofcd they 
 would ferve their turn for gods. Some of their Ima- 
 ges were made fo as to be the mod unclean Reprefcn- 
 tations ; Images of Men openly expofing their Naked- 
 nefs. Thefe unclean Images they judged appcar'd in 
 a godlike manner, and worthy to be worfhlped. 
 
 ^'any, inflead of worfniping a holy and good God, 
 and infinitely pcrfefl Being, afcribed many Vices to 
 many of the Gods which they worfhiped. One god 
 they reckoned notorious for Drunkenncfs ; others no- 
 torious for Uncleanncfs : to othcr^- they afcribed Ly' 
 *Ing and Stealing; to others Cruelty ; and yet looked 
 upon them worthy to be worfliiped as Gods. 
 
 Many worfliipcd Devils, who appeared to them ; 
 which they ihemfelvts reckoned to be evil Spirits : but 
 yet built Temples to thcni. and oiTercLl Sacrifices to 
 them, becaufc they were afraid of them. 
 
 Many worfhiped BeaHs and Birds and Fifhcs; and 
 the molt hateful and loathfom Animals wcremoftwoV- 
 fliiped, as particularly Sv^rpeius were more commonly 
 worfhiped, th.cn any other Beafl. Many worfhiped 
 Rivers and Trees and Mountains. They worfhiped 
 many Difcnfcs. T[;cre is fcarcc any thing thai Men 
 have not made gods of. 
 
 And fo far has that Princi|)lc of Blindnefs with ref- 
 pcft to the things of Religion prevailed, that it has 
 in a great Meafurc exiinguiflicd all Light in the Minds 
 of many, even in Matters oS^ Morality and Civility, 
 nnd things that have but a diilani Relation to Religion. 
 So that many uholc Nations have profeffcdly approved 
 of many l^hings dirc^ly contrary to the Light ot Na- 
 ture ; and the mofl horrid Vices and Immoralities have 
 been cRecmcd harmlefs, yea accounted Virtues among 
 them: fueh as Revenge, Cf^"''^' :^*'' T-r-H ^^'l! v 
 
Ser. IV. /« the T'htngs ofiReligion. 65 
 
 Nations have openly allowed the Prafticefcf Sociomy; 
 And with fome it has been accounted commendable to 
 marry their Tiearefl: Relations. Many have even wor- 
 fliipcd their gods in their Temples with A£ls of Drun- 
 kennefs and Whoredom, and the moft abominable 
 Lewdnefs. And the more fikhy they were in their ' 
 Uncleannefs ; they thought their gods the more plea- 
 fed and delighted with it. 
 
 Many Nations have been fo under the Influence of 
 this blindnefs of Mind which we are now fpeaking of, 
 that they have been, void of all Civility, and have been 
 reduced to a State very little above the Beads in their 
 common Cufloms, ^nd ordinary way of living ; and 
 ^in a great many Things far below the Beafls : being, 
 ^f I may fo Ipeak, much more beaftly than the Beafts 
 themfelves. 
 
 Now this has not been, becaufe thcfe Men and Na- 
 tions, with whom this has been t'le Cafe, have not had 
 the fame FacuUics that we have. That we be not as 
 ignorant as they, is not becaufe we have better natutal 
 UrfderftanLlings, or that our Mir/is are by Nature more 
 clear, and Eyes more difcerning ; or that our HeartJi 
 be not naturally i^o inclined to Sottiflmefs & Delufion as 
 their's. But only becaufe God has not left as (b much 
 to our felves, as he has them. He has given us more 
 InRruclion to help us againft our Delufions. GOD 
 has fo ordered it in hisProvidence, that we fhould have 
 his good Word to inftru£l us ; and has caufed ihat we 
 fnodd grow up from ourlnfancy in chriftianlnflru^lion, 
 
 2. The extreme blindnefs and fottifhnefs in things 
 of Religion, which is naturally in the Hearts of Men, 
 appears not only in embracing and profeiBng thcfe ' 
 Errors chat are very great, but alio tbofe that are io 
 /.unnatural. They have not only embraced Errors 
 which are very contrary tD Truth, but very contrary 
 10 Humanity : nor only againft the Light of Nature, 
 bm againfi the more innocent Inclinaticns of Ne.tv.fe, 
 
 E Such 
 
o6 Mans natural B Undue fs S^s.. IV^ 
 
 Such has been, and is the bllndnefs of many Narions in 
 the World, that they embrace thofe Errors which da 
 not only exclude all true Vertue, all holy Difpofirions; 
 but thofe that have fwallowed up the more harmlefs 
 Inclinations of human Nature. Their blindnefs has 
 led them to many things ihat arc mod unnatural, and 
 vvhat the very Nature of Man by its more innocent 
 tendency, feems to Ihrink at exceedingly. 
 
 Thus they have embraced many grols Delufions, that 
 are as contrary as pofllble to natural Affe^lion. Such 
 as offering up their own Children in Sacrifice to their 
 Idol ; which has been a common thing in the heathen 
 V/orld. And the Parents have not only offered them^ 
 np to Death ; but they have brought them, and offcr'd 
 them up to the mod cruel and tormicnting Deaths :' 
 as to be burnt alive ; ro be fcalded to Death in burn- 
 ing Brafs : which was theWay of offering up Children 
 to Moloch. The Image of the Idol being made of 
 Brafs, in a horrid fhape, was heat red hot ; and the 
 poOr Child was laid naked in this burning Brafs, and fo 
 burnt to Death. Ana the Parents themfelves brought 
 the Child to this offerir.g, however fweet and pleafant 
 a Child it might be. And thus the innocent Child was 
 tormenrcdtill it died, without any regard to it's piteous 
 Cries. And it has been the manner of fome Nations, 
 lo offer in Sr-c«ifice the fairefl and likelicf^, and befl 
 beloved Child that they had. And thus manyThou- 
 fands of poor Babes have been offered up. So firong 
 has been the tendency of the Hearts of Men to Delu- 
 {ion, that it has thus overcome thofe llrong natural 
 Affeflions which Men have to the Fruit of their own 
 Bodies. 
 
 And many of the Delufions which Men have em- 
 braced, have been againft Nature alfo, as they have 
 been againfl Men's natural Love of their own Eafe, 
 and avcrfion to Pain. Many have worflji^ed their I- 
 ^ols, and do fo to tbl? Day, with fuch Rites as aren^offt 
 
 paiiiful 
 
S £ R . I V. /;; the Things of Religion. 6y 
 
 painful and tormenting : cutting and garhing,and rnang^ 
 ling, their own Flelh. Thus they fottillily worfhip- 
 ed Baal of old. *'And they cried aloud, and cut them- 
 fclves after their manner with Knives and Lancets, till 
 the Blood gufhed out upon ihem."f And it is flill the 
 Cuftom in fome Nati,ans grievoufly to torment them* 
 felves : to kindle a Fire to fcorch their own Bodies in 
 a mofl miferable manner: and to put themfelves to 
 various and long continued Torments to pleafe their 
 Idols. And it is the manner in fome Nations for ma- 
 ny, on fome Occafions, to kill themfelves : yea. to puc 
 ihera felves to cruel Deaths ; to call themfelves into 
 great Fires, and there burn themfelves to Death. How 
 flrong muft be the Delnfions of Men'sMinds. and how 
 ftrong the tendency of the Heart of Man to Delufion^ 
 to Carry them fuch a Length, and {o to overcome fucU 
 Hrong Inclinations of human Nature ! 
 
 9. The extreme blindnefs of the Mind of Man will 
 appear further, if we confider how general grofs Igno* 
 ranee and Deludon has been. It has for the moft part: 
 prevailed through the greater Part of theWorld. For 
 raoft of the time from Noah's Flood to the coming of 
 Chrin-, all Nations, except the Children of Ifrael, were 
 overfpread with grofs heathenifhDarkncfs; being given 
 up to the mcfi: vain and ridiculous Notions, and all 
 manner of Superftitious, barbarous, abfurd and unna- 
 tural Praflices. And for the bigger Part of the time 
 iince that, the much greater Part of the Nations of the 
 World, have b^en covered with grofs Darknefs. 
 
 It is fo ac this Day. Many Nations are under po- 
 piili Darknefs, and are in fuch grofs Delufions that they 
 worfliip the Virgin Mary, and a great Multitude of 
 'dead Men, w^hom their Church has canonized for Saints: 
 fome real Saints, and others abominably wicked Men. 
 So they v/orijhip the Bread in the Sacrament, and ac* 
 E 2 count;. 
 
 t 7 King, xviii. 2§. 
 
68 Mans natural Blindnefs Ser. IV. 
 
 count it not only the real Body of Chrirt, but real 
 ChrW: in Body and Soul, and Divinity. They carry 
 a Wafer, a (null piece of Bread in ProccfTion, and fall 
 down before it and adore it, and account it Chrifl him- 
 felf, both in his divine and human Nature : and yet 
 believe that the Body of Chrifl is in Heaven, and in 
 ten thonfand different Places on Earth at the fame time. 
 They think they can do Works of Supererogation : 
 chat is, more good Works than they are obliged to do, 
 whereby they bring God into Debt to them. They 
 whip themfclves, and put ihemfelves to other ridicu- 
 lous Penances and SufTeriniifs, whereby they think they 
 rippeafe the Anger of GOD for their Sins. And they 
 pay Money to the Pricfts, to buy the Pardon of their 
 Sins : yea, they buy Indulgencies for future Crimes, 
 or Pardon for Sins before they commit them. They 
 think they defend themfclves from evil Spirits, by 
 fprinkiing holy Water. They pay Money to buy the 
 Souls of their departed Friends out of Purgatory : 
 They vvorfhip the Relicks of dead Saints ; fuch as 
 pieces of their Bones, their Teeth, their Hair, pieces 
 of their Garments, and the like. And innumerable 
 other Cuch foolifh Delufions they arc under. 
 
 A great Part of the Nations of the World are Ma- 
 hometans : many of the Articles of whofe Belief arc 
 too childiOi and ridiculous to be publickly mentioned 
 in a folemn AfTcmbly. 
 
 But the bigger Part of the Inhabitants of theWorld 
 arc to this Day grofs, barbarous Heathens, who have 
 not the Knowledge of the true GOD, but worfliip 
 ]dols and Devils, with all manner of abfurd & foolifii 
 Rites and Ceremonies ; and are dcftitute of even com- 
 mon Civility : Multitudes of Nations being like Beads 
 in human Shape. 
 
 Now this barbarous Ignorance and grofs Dclufion, 
 being of fuch great extent and continuance ; of fuch 
 rxtenr thro' fo many Ages, even the bigger part of the 
 
 Tline 
 
Ser. IV. in the Things of Religion, 69 
 
 Time from Noahh Flood to this Day, (hews theCaufe 
 is general, and the defe<5t is in the corrupt Nature of 
 Mankind ; and the natural biindnefs of Man's Mind, 
 and pronenefs of his Heart to Delufion. 
 
 4. The fottilh biindnefs and folly of the Heart of 
 Men appears in their being fo prone to favl into fuch 
 grofsDeluflons, foon after they have been favoured with 
 clear Light. Were not the Minds of Men exceeding 
 dark, they never would entertain fuch abfurd Notions 
 at all ; for they are as contrary as pofFible to Reafon : 
 Much lefs would they fall into them, after they had 
 once been inftru£led in the Truth. For were it not 
 for very llrange fottifhnefs indeed, they would, when 
 they come to be informed of the Truth; and had Op- 
 portunity to compare it with thofegrofsErrors,fo plainly 
 fee the difference ; they would Ice fuch a Reafonable- 
 nefs in the Truth, and fuch Abfurdity inthofe Errors, 
 that they would never be in danger of being deluded 
 by them any more. But yet fo it is ; Mankind, after 
 ihey have been fully inflru£^ed, and have lived in clear 
 Light, have time after time, prefeiUly loft the Know- 
 ledge of theTruth,and have exchanged it for the mod 
 barbarous and brutifli Notions. 
 
 So it was foon after the Flood, whereby the wicked 
 World, thofe that were vifibly fo, were deftroyed : 
 and none were left but th^fe who profcfs'd the true 
 Religion : And they had fuch an eminently holy Man 
 as Noah to inftruft them. And tho' the true GOD 
 had fo wonderfully and aftonifhingly manifefted him- 
 felf in that great Work of Vengeance againft his Ene- 
 mies, his deftroying the old World : yet the Pofterity 
 o^ Noah, great part of them, prefcntly loft the Know- 
 ledge of the true GOD, and fell away to Idolatry; 
 and that even while Noah was living- And the An- 
 ceftors of Abraham were tainted with that IcioKitry : 
 and even Terab his own Father. " And Jofhun fa id 
 
 E 3 unto 
 
yo Mans natural BUuhefs Sir. IV. 
 
 unto all the People. "Thus faith the Lord God oflf- 
 racl. Your Fathers dwelt on the other fide of theFIood 
 in old Time, even Terah the Father of Abraham, 
 and the Father of Nachor : and they ferved other 
 gods. And I took your Father Mr ah am from the 
 other Side rjf the Flood S:c."* It fecn-.s as tho' Gra- 
 ham was called away from his Father's Houfe, and 
 from his own Country for this Rcafon, that the Coun- 
 try was over- run with Idolatry, 
 
 And even many of the Poftenty of graham and 
 Ifaac, Abraham's Poflerity by Hn^ar and Kefurak, 
 2nd that part of Ifaac\ Pofterity wbtch were of Efau, 
 tho' the true Religion was fo thoroughly taught and 
 pra(flircd in the Houfcs of fhofe holy Patriarchs, and 
 God had from time to time fo wonderfully and mira- 
 culoufly maniferted himfelf to them, yet foon c:;A off 
 the true GOD, and fell away to Idolatry. For rot 
 very long after we read of the PoOerity of Jacob as 
 being the only People of God, that he had in all the 
 Earth. 
 
 And fo the People of that Part of the Land of 
 Canaan, that were under that iioly King Melchizedcck, 
 fonn totally caH: off the worfliip of the one only true 
 GOD, which he taught and maintained. ' For before 
 yopma brought in the Children of Ifrael, the Inhabi- 
 tants of that Land were wholly given to Idolatry. 
 So the People of the Land of Uz, who were under the 
 Government of fo great and holy a Man as Job, foon 
 loft theKnowledgc of the true GOD, and all ihofc reli- 
 gious IVutliS which were then known among them, 
 and funk into grofs Idolatry. 
 
 So the Poficrity of Jacob thcmfelves, iho' God had 
 •nanifcricd himreif fo co them, and had wrought fuch 
 Wonders for them in Jacobs and JoJeph% time ; yr t 
 ^rcfcntly fell to worlliiping the gods of Egypt. This 
 
 appears 
 ^ Jol, ; 4. 
 
Ser. IV, in the Things of Religion^ yi 
 
 appears from the Words of JoJJma, " Put away the 
 gods which your Fathers ferved on the other Side of 
 the Flood, and in Egypt.'' f And how foon did they 
 fall to worfhiping a golden Calf in the Wilde? nefs, in 
 the midft of the wonderful and miraculous Manifefta** 
 lions of the one only true GOD ! And notwitlr- 
 ftanding Idolatry was fo ftriflly forbidden, and the 
 Folly and Wickednefs of it fo clearly manifeflcd in the 
 Law of Mofes and in God's Providence ; and it was 
 io much guarded againft every way in the Revelation 
 given them, and the whole of Gods Condu61 towards 
 them ; yet how foon did they fall into Idolatry after 
 they were brought into the Land of Canaan ! And 
 when God raifed up eminent Men, Judges to inftruift 
 and govern them, and reclaim them from their idola- 
 trous Pra£liccs, from time to time; and they profeiTed 
 to be convinced of their DeluGon and Folly, and to 
 repent ; yet they would foon fall away again into the 
 moft fottiih Idolatry. And this they did foon -fter 
 fuch great Light as they enjoyed in Samuers /Davids 
 and Solomon'' s time. And fo they did from time to 
 time down to the Babylpniili Captivity. 
 
 And in the ? poftles times, when fuch great things 
 were done to roufe the Attention of Mankind. and fuch 
 great Light was fpread over many Nations,1Multitudcs, 
 after they had bcenindrufled in the Chriftian Religion 
 by the Apoftlcs and others, fell away into the groffeft 
 Herefies, and embraced the mofl corrupt and abfurd 
 Notions. 
 
 After the roman Empire had been converted from 
 Heathcnifm lo Chriltianity, and the Light of iheGof- 
 pel had driven out the fottiih Ignorance^ and grofs Ab- 
 Surdities of pagan Idolatry, in which they had conti- 
 nued fo long ; they foon begun to fall away again from 
 the Truth into Antichriltian Superflition andldolarry, 
 in which are Opinions and Pra61iccs no Icfs abfuio than 
 
 E 4 »hefc 
 
 t Jolh >'xiv. 14. 
 
7- Mans natural Blindnefs Sf.r. IV. 
 
 thofe of the Heathen. And a great Part of the chrifll- 
 an World fell avvqy to Mahometifm. 
 
 And (ince the Reformation, wherein GOD won- 
 clrrfully reflored Gofpel Light in a great Part of the 
 chriftinn World, which was not but about two hundred 
 Years ago, many are fallen away again, fome to Pope- 
 ry, and fome to grofs Hercfies, and fome to aiheifiical 
 3^rinciples : fo that ihe reformed Church is greatly 
 ciminiihcd. 
 
 And our Nation in particular, which has been a 
 Nation favoured with Light, flnce the Reformation, 
 nbove mod:, if not any in the World ; how foon has 
 It in great Part fallen away ! A great Part of it to 
 jXtheifm and Deifm, to grois Infidelity ; and others to 
 Arminianifm, and to the Socinian and Arian Herefics,ro 
 believe that Chrifl is a created dependent God ; and 
 to hold other foolifli Abfurdiiies ! And many have of 
 late openly difputed and denied the moral Evil of fome 
 of the greateft and mod heinous Vices. 
 
 Thefc Things flicw how defperately prone Man-* 
 kind are to Blind ncfs and Dclufion, how addifled they 
 '^vc to Darkncfs. 
 
 GOD now and then, by his Inftru^ions, lifts fome 
 
 Nations out of fuch grofs Darknefs ; but then, how 
 
 do they fink down inio it again, as foon as his f^and 
 
 i^ withdrawn ! like an heavy Stone, which iho* it may 
 
 be foiccd upwards byStrcngth of Hand ; yet. if it be let 
 
 ;o, fir.ks dr.vvn again : and will continue to (ink lower 
 
 'Ai\ lower Vrith a (wifr ]>rogrers, if no (lop be put to 
 
 r, if (here be nothing without to rcfirain it : There is 
 
 ; llrcmg bent that Way. Thnt is thj tendency of 
 
 .!iC Mind of Man fjnce the Fall, notwithflanding his 
 
 •obh^ Powers and Faculties, to fink down into a kind 
 
 r Brutality, to loofc and cxtinguifh all ufcful 
 
 ' ight, and to gather daiknefs : and to fink lower and 
 
 .-'Wcr into darkncls. 
 
 5. The 
 
Ser. IV* in the Things of Religion, 73 
 
 5*. The extreme and brutifh blindnefs that pofTedes 
 the Hearts of Men naturally, appears in their being fo 
 confident in grofs Errors and Delufions. Some things 
 that have been already faid, fliew how confident and 
 afTured they are : as particularly, their running fuch 
 great ventures upon it, as offering up their Children ; 
 and cutting and mangling themfelves. Multitudes 
 Jive and die in the raoftifoolifh and abfurd Notions and 
 Principles, and never feem to make any Doubt of their 
 being in the right. 
 
 The Mahometans feem to make no Doubt but that 
 when they die they (hall go to fuch a Paradife as 
 Mahomet has promifed them : where they fhall live 
 in all manner of fenfual Pleafures ; and fhall fpend 
 their lime in gratifying the Lufts of the Flefli. 
 
 Mahomet promifed them that all that die in War 
 for the defence of the Mahometan Religion, fhall go 
 to this Paradife : and they make no Doubt of it ; and 
 therefore many of them, as it were, willingly rufli on 
 upon the Point of the Sword. 
 
 The Papifts many of them make no Doubt of the 
 Truth of thofe foolifh Notions of a Purgatory, and 
 the Power of the Priefts to deliver ihem out of it, and 
 give them eternal Life. And therefore won*t fpare 
 vaft Sums of Money to purchafe Deliverance for them- 
 felves, from thofe imaginary Torments. And how 
 confident are many Hereticks in the grofiefl Herefies : 
 many Quakers in their Quakerifm ; and how bold are 
 many Deifls in their Infidelity ! 
 
 SERMON 
 
74 Man's natural Blindne/s Ser. V, 
 
 S E R M O N, V. 
 
 PSALM xciv, 8, 9, lo, 1 1. 
 
 Under fiayi'i, ye brutip} among the Teople : and ye 
 Fools^ ivhffi zvill je be wife ? He that planted 
 the Ear, pijll he not hear ? he that Jar meci the 
 Eye^ pMjll h(* not Jee ? He that chafli/eth the 
 Heathen, JJ^all he not correB f he that teacheth 
 Man Knowledge^ fJ.^all he not knoiv ? The Lord 
 knoweth the Thoughts of Man, that they arc 
 rjanitj. 
 
 DOCTRINE. 
 
 THERE is an extreme and brutifh BUndnefs in 
 Things of Religion, tuhich naturally f^JJeJes the 
 Hearts of Manktni. 
 
 \^$S^ Flavc undertaken to fhcw, bow manifcft this 
 ^0 i 'C^\ is ill thofc things that appear in Men's open 
 f,:<Y^\r^ ProfenTion. In order to this, 1 have already 
 ""'^■^' ' confidercd /i;^ .Particulars. 
 
 1 now proceed to obfervc, 
 6. The dcfpcratenefs of that Windncfs which is in 
 the Heart of Man appears in thnt no Nalion or Vco- 
 ])!e in the World, ever have iiad any Remedy or De- 
 jiverancc from fuch grofs Ignorance and Delufion, 
 iVom thcmfclvcs. 
 
 T!;ot 
 
Ser. V. in the Tbi)igs of Religion. y^ 
 
 There is no Inftance can be mentioned of any Peo- 
 ple whatfoever, who have once fallen into heaihenifli 
 Darknefs, or any other grofs Superftitions and ridicu- 
 lous Opinions in Religion, thai ever had any Remedy 
 by any Wifdom of their own : or that have of them- 
 felves bethought themfelves, and grown wifer by the 
 improvement of their own Faculties, and by inftru^l- 
 ing one another : or that ever had any Remedy at all,, 
 by the teaching of any wife Men, who did not pro* 
 fefTcdly a£V, not as of thcmrelves,but as moved and di» 
 refted of God ; and did not declare, that they had 
 their Inftru^lions in the firft Place from him. 
 
 Thus in the heathen World : Before Chrift's time 
 the whole World excepting the Jews, lay in their 
 Darknefs for a great many Hundred Years, even time 
 oun of Mind, beyond all Time that they had any 
 certain Hiftory of among them. And there was no 
 remedy, nor appearance of any Remedy : but fothey 
 continued Ages after Ages, rather waxing worfe and 
 worfe^ (inking deeper and deeper. Amgng all the 
 many Nations that were in the World, no one ever 
 be- thought themfelves, and emerged out of their bru- 
 tifh Darknefs. There were fome Nations in thac 
 time that eme^ed out of Slavery to other Nations, 
 and cad offihe Yoke of their Enemies, and grew great 
 and conquered great Part of the World : but never 
 conquered the blindnefs of their own Hearts. 
 
 There were fome Nations that excelled in ether 
 Knowledge : The Greeks and Romans did fo. They 
 excelled in Policy, and in the form of their civil Go- 
 vernment. They had wife politic Rulers : They had 
 excellent civil Laws for regulating their civil State : 
 many of which have been look'd upon, and imitated 
 as a Pattern by many chriftinn Natioi^s fince. They 
 cjxclled many other Nationsin Arts and Government 
 and Civility, almofl asmuch as Men do Beafis. 
 
 Yet they ncvci could deliver themfelves from their 
 
 h«athenifm. 
 
7 6 Mans natural Blindnefs Ser. V. 
 
 beatlicnifrn. Tho' they were fo wife in other things, 
 yet in Matters of Religion they were very abfurd and 
 brutifli. For even the Greeks arid Romans in their 
 moft fiouri{hingSiate,worfhipcd innumerable gods : and 
 feme to whom they alcribcd great Vices : and fome 
 the)' worfhiped with mod obfcene and horrid Rites. 
 To fome they offer 'd human Sacrifices. The Romans 
 bad a "I>mple dedicated to the Furies, which they 
 worfhiped as a God. And they had a Multitude of 
 childl/h Notions and Fables about their gods. 
 
 And tho' chere were raifed up fome wife Men and 
 Philv)ropl.ers among the Greeks and Romans, who bor- 
 rowed iome things concerning the true GOD from 
 the Jew.-^ ; yet their Inilruflions never were effe^lual 
 to deliver any one People, or even one City or Town, 
 from their barbarous Heathenifm, or fo much as to get 
 any oneSociety orCompany of Men to unite in the pub- 
 lick Worfhip of the trueGOD. And chefe Philolophers 
 themfclves had many grofly abfurd Opinions mingled 
 with thofe fcraps of Truth, which they had gathered up. 
 And the Jews, when they fell away to Idolatry, as 
 they often did, never recovered of ihemfelvcs. Never 
 any Remedy appeared, unlefs God raifed up, and ex- 
 rraordinarily moved fome Pcrfon to reprove and in- 
 Ori?^ them. 
 
 And .in this Age of Knowledge, an Age wherein 
 l.rarfiing is carried to fuch a great height , even many 
 Jrarned Men feem really to be carried away with the 
 crofs Errors and Fooleries of the popifh Religion. 
 
 Europe is a Pan of the World the mof\ famed for 
 Civility, and for Arts and Sciences of any : and ihefe 
 things liave been carried to c much greater height in 
 this Ag:, ihiin in many others : yet many learned 
 Men in Europe at this Day, who do greatly excell in 
 l^nman Arts ar.d Literature, are flill under popifli 
 tlirkncfs. A deceived Heart has turned them afide : 
 Bor do they fccm to have any Power to deliver their 
 
Sf-S* V. /« the Things of Rtligiofu yy 
 
 Souls : nor does it come into their Mihds, that there is 
 a Lie in their right Hands. 
 
 Many Men in France and other Countries, who are 
 indeed Men of vafl Learning and Knowledge, and 
 great Abilities, yet feem really to think that the 
 Church of Rome is the only true Church of Chrifl ; 
 and are zealous to uphold and propagate it. And tho' 
 now within this hundred Years, human Learning has 
 been very much promoted, and rifen to a greater height 
 than ever in the World : and has greatly incicafed not 
 only in our Nation, but in France and Italy, and other 
 popifli Countries : yet there feems to be no fuch effect 
 of it, as any confiderable turning from popifh Delufi- 
 ons ; but the Church of Rome has rather increafed of 
 late, than otherwife. 
 
 And in England, aLand wherein Learning flourifhes 
 as much as in any in the World, and which is perhaps 
 the mod favoured with Light of any ; there are many 
 Men of vaft Learning, and great & (Irong Rcaron,who 
 have embraced, and do at thisDay, embrace the grofs Er- 
 rors of theArians & Deifls. Our Nation,in all itsLight 
 and Learning, is full of Infidels, and ihofe that are 
 further from Chriflianity, than the very Mahometans 
 themfelves. Of (b little avail is human Strengch, and 
 human Reafon and Learning, as a Remedy againd the 
 extreme blindnefs of the Mind of Man. The blind- 
 nefs of the Mind of Man, or an Inclination to Delu- 
 (ion in Things of Religion is (b ftrong, that it will 
 overcome the greateft Learning, and the (Irongeft na- 
 tural Reafon, and as it were, fwallow up thefc Things, 
 
 Men, if let alone, will not help one another : nor 
 will they help themfelves. TheDifeafe always proves 
 without Remedy, unlefs God delivers. This was ob- 
 ferved of old : ^nd none confidereth In his Heart, 
 neither is there Knowledge nor Under/landing to fay ^ 
 I have burnt Part of it in the Fire, yea aljo I have 
 baked Bread upon the Coals thereof : I have- rofled 
 FUJh and eaten of it, and (hall I male the reft due 
 
 thereof 
 
78 Mans natural Bl'tndnejs Ser. V. 
 
 tkere'^f an Abomination ? Shall I fall down to th: 
 Stock of a ^Free ? He feedeth of Afhes : a deceived 
 Heart hath turned him ofide^ that he cannot deliver 
 his S'mI, na fay. Is there not a Lie in my right 
 Hand 'f ^ 
 
 If God lets Men alone, no Lighc arifes : but ihe 
 Darkncfs grows thicker and thicker. How is it now 
 at this Day among all the Nations where the Light of 
 the Gofpcl has not come P Many of whofeAnccftors, 
 without doubt, have been in the mid- night Datknefs 
 of Heathenifm for above three thoufand Years : and 
 rot one People have delivered themfelves, who have 
 not had the Light of the Gofpel. And this Is not ow- 
 ing to their want of as good natural Abilities as we 
 have : nor is it bccaufe they hive an Inclination more 
 to ncgle£l their natural Abilities, or make a worfc 
 Improvement of them than we. 
 
 7. The extreme blindhefs of Man's Heart in Mat- 
 ters of Religion tppcars by Men's falling into grofs 
 DeJufions, or continuing in them, at the fame time that 
 they have been under great Means of Inftrudtion froir. 
 GOD. 
 . \\c have many Inftances of this. Rachel in 7j- 
 
 C0F5 Faraily The Ifraelites in the Wildcrncfs. 
 
 They had great Means ok InQruflion, yet fct up the 
 
 t- golden Calf &c. And after Jo(}:ua's time they 
 
 ' pcrlificd in theirDelufions and Folly from time to time, 
 
 even under the Reproofs ot the Prophets even in 
 
 iuch horrid Dclulions, fo contrary to natural Aflcdion, 
 as offering their Children in Sacrifice to Moloch, burn- 
 ing (rem alive, in a mofl cruel manner. 
 
 In Chrift's and the Apolilcs times the Jews had 
 great Means of Inftruftlon. and mofl of the Nations 
 of rhcWorLi were put under great Advantages to come 
 
 10 the Knowledge of the Ttu;h : Yet 
 
 Th^ 
 
 ♦ Ifai. xliv. 19, 20. 
 
/ S^i^.V. in the Things of Religion, j^ 
 
 The P^pifts in the time of the Reformation^ and 
 
 fince — 
 
 The Deids and Arians in our Day 
 
 8. The exceeding blind nefs of Men in things ?^f 
 Religion appears in the endlefs Difputcs and C(>ntrr> 
 verfies, that there have been, and are, among V'^tn, 
 about thofe things which concern Religion. 
 
 Of old the wife Men and Philfophers among the 
 Heathen, were, as it were, infinitely divided amoiig 
 ibcmfelves. Varro, who was one of them, reckons wp 
 feveral hundred Opinions that they had about thai ojie 
 Vo\nt,fFherein Man^s happinefs conftfled. And they 
 were continually in Difputes one with another. But 
 the Effe^s of their Difputes was not any greater U* 
 nion or any better Agreement in theirOpinions. The/ 
 were as much divided after they had difputed many 
 Ages, as they were at firft : yea much more. 
 
 So there have long been Difputes in the chriflian 
 World about Opinions and Principles in Religion, 
 There is a vaft variety of Sefts and Opinions ; and 
 Difputes have been carried on, ■'^.ge after Age. with 
 great warmth, and thoufands of Volumes have been 
 written one againfl another. And all thefe Difputci* 
 have not terminated the Differences that have been, 
 but they fubfift (iill as much as ever : yea, they 
 increafe and muhiply more and more. In (lead of 
 ending ControverHesby difputing, they dobut increafe 
 ihem : one Difpute only lays a Foundation for ano- 
 ther. And thus the World goes on jangling and con- 
 iending,daily writing and printing ; be-tng,as it were,de- 
 luged with controverfial Books : and all to noPurpofe. 
 V The increafe of human Learning don't bring thefe 
 Controvefies to an KTue, but does really increafe and 
 muFtiply them ; as is evident in this learned Age, 
 ^i)d in our Nation, where Learning has lately been 
 carried to a very great height. There probably never 
 
 was 
 
3o Mans natural Blindnejs Skr. \ 
 
 was aTimc in ourNation wherein there was JTuch a vaft 
 variety of Opinions in Matters of Religion,! as at this 
 D.iy. Every now and then, a new Scheme of chingi 
 is broached, and various and contrary Opinions arc 
 mixed and jumbled, divided and fubdivided : And 
 every new Writer is willing to have the credit of fomc 
 liCw Notion. 
 
 And after this Manner does this miferable World 
 go on in endlefs Confufion; like a great Multitude of 
 fool-hardy Perfons, who go on in the dark, Humbling 
 and juftling one againft another, without perceiving 
 any Remedy for iheir own, or affording any for their 
 Neighbour's Calamity. 
 
 Thus I have fliewn how the extreme blindnefs that 
 poficHes the Hearts of Men is manifelt in what ap- 
 pears in their Profeflion. 
 I come now, 
 
 II. To {lie'>v, how this is manifcfl: in ihofe Thingi 
 that arc ionn^S by inward Experience, and are viiiblc 
 in Men's Practices under the Light of the Gofpel. 
 
 I. This appears in their being fo prone to be de- 
 ceived fo many Ways,*or being liable to fuch a multi- 
 plicity of l^cceirs. There areThoufandsof Delufion- 
 in things which concern the Affairs of Religion, tha^ 
 Men commonly are led away with,who yet live under 
 ihe Light of the Gofpel. 
 
 They are many ways deceived about GOD. They 
 think him to be an exceeding diverfe kind of Being from 
 what he is. They think him to be altogether fuch an one 
 as themfclves.l They are deceived about hlsHolin^fs, 
 they don't realize it, that he is fuch a holy Being as 
 he indeed is : or that he hates Sin with fuch an hatre-i 
 ss he declares he does. They arc not convinced ot 
 his Truth, or that he certainly will fulfil his Threat- 
 nngs or his Promifes. — They arc not convinced of luj. 
 
 Judicc in punifliingSiii; as ho Joes. 
 
 The) 
 
 t Pla!. J. 2 1. 
 
SfR.V. in the Things of Religkn. 8 1 
 
 They have very wrong Notions of Chrifl. They 
 arc nor convinced of his Ability to fave them, or of 
 the Sufficiency of his Sacrifice and Righteoufnefs j noc 
 of his willingnefs to receive them. 
 
 They commonly arc fubjcfl to a great many Errors 
 about their Duty. They arc ready to bring their 
 Principles to agree with their Pra61ices, in flcad of 
 bringing their Praftices to their Principles, as they ought 
 to do. They will put innumerable falfe Glofles om 
 the Rules of God's Word, to bend them to a complii- 
 ancc with their Lufts : And To they " put darknefs 
 for light, and light for darknefs j bitter for fA^ect,anft 
 fwect for bitter." 
 
 They are fubje^l to Deceits and Delufions abouE 
 the Things of this World. They imagine that there 
 is Happinefs and Satisfaction to be found in the Pro- 
 fits and Pleafures and Honors, which are to be had 
 here. They believe ail the deluding Flatteries and 
 Promifes of a vain World. And they will hold that 
 Deceit and grand Dclufion, That thefe Things are 
 the higheflGood ; and will a£l accordingly ; will choofe 
 thefe things for their Portion. And they will hold 
 and praClife upon that Error, That thefe thin;?'', arc ot 
 Jong Continuance, and are robe depended upon. 
 
 They arc greatly deceived about the things of ano- 
 ther World. They undervalue that heavenly Glory 
 that is promifcd to the Saints ; and are not much ler-* 
 rified with what they hear of the Damnation of Hell : 
 they can't realize it, that the Torments of it are fo 
 dreadful as they hear : and are very ready to imagine 
 that they are not eternal, but will fome time or other 
 have an end. 
 
 They are deceived about the State of good Men. 
 They think tbey are not happy, but live a nielnnchoiy 
 Life. And ihey are deceived about the Wickec^, 
 They envy the Srr^te of many of them, as accountinij. 
 
 F them 
 
"Si Man's Katural BUndnefs SeR. V, 
 
 ihcm well off " They call the proud happy, * and 
 Wcis the covetous, whom .God abhors." t And 
 ihcy Hrivc a g<cat Heal more after luch Enjoy 
 mcnts as they have, tiran after Ibch as arc the Pur- 
 licn of I he codly. 
 
 They arc (ubje<^ to a ihoufand Deceits and Dclufi- 
 on-: about ihomfelvos. They think ihcmfclves wife, 
 when they are Fools. They are dcteived about their 
 ownHe irts : they ihii^k ihcm much better ib.anthey be. 
 'J'hey think they fee many good rhings in themfclvcs, 
 when indeed there is nothing good there. They 
 ippear lovely in their own' Eyes, uhen ihcy are 
 nothing but Lumps of Filthincls, and their Huaits arc 
 hke the inflde of a Grave, full of dead iMens Bones 
 and rotten Flcfh, andcrawlingWorms, and all unclcan- 
 nefs. Or rather, the inward Vault of Hell, that is an 
 Habitation of Devils and every foul Spirit. Thofe 
 things in their Hearts are highly cHecrned by them, 
 .which are an Abomiration in the Sight of God. 
 
 Men are very prone to be deceived about ihcirown 
 State : to think themfelves fomething. vihcn 'hey are 
 nothing; and ro fuppofc ihcmlclves "rich and incrcafcd 
 ill .<5ooc-'i, and to have need of nothing; when ihcy 
 are wrcieiicd, and miferable, and poor, and blind, 
 '/^.-fid naked." Thry arc greatly deceived about the 
 Prmciplcs they a^l f, cm. They think they arc fJnccrc 
 l»\ that. in which there is noSincerity. 71icy think they 
 doihofc; things from lovetoGod.vvhich they do only fn.na 
 J<?vetothemfe!ves. They call meerfpeculativcornatu- 
 r.i I Knowledge, (pirirua I Knowledge : and purConfcicncc 
 I'vGracc ; and a lervile.for a child-like fear : and com- 
 jTion AtTeftions, that are only from natural Principles, 
 nnd have ;iO abiding cftb^S^, for high Difcoveries, and 
 eminent actings of Grace. Yea, 'lis coirimon -with 
 Men to call their viciouc Difpofiiions by the Name of 
 fome Vcrtiic. Th.-'y call their Anger and ^jalico, 
 
 zc'd 
 • iMal. iii. 15. ■] ?i\\. x. 3. 
 
Ser. V. in the ThiKgs of Religiofj. 83 
 
 zeal for the righteous Caufc, 6r zeal for the publiclc 
 Good. They call their Covetcufnefs, frugality. 
 
 They arc vaflly deceived about their own Righte- 
 oufnefs. They think their Affections and Peforman- 
 ces lovely to God, which indeed are to him as a men- 
 flruous Cloth. They think their Tears and Refor- 
 mations and Prayers, fufficient to make Atonement for 
 their Sins ; when indeed if all the Angels in Heaven 
 fhould offer themfelves in Sacrifice to God, it would 
 not be fufBcient to atone for one of their Sins. They 
 think their Prayers and Works, and religious Doings, 
 a fufficient Price to purchafe God's Favour and eccr-- 
 nal Glory ; when they, as they perform them, do no- 
 thing but merit Hell. 
 
 They are greatly deceived about their Strength.' 
 They think they are able to mend their own Hearts^ 
 and work fome good Principles in themfelves ; whcix 
 they can do no more towards it,ihan a deadCorpfe does 
 towards railing it ielf to Life, They vainly flatter 
 ihemfclves, they are able to come to Chriil 
 
 They are greatly deceived about theflability of their 
 own Hetirrs. They foolifhly think their own Inten* 
 lions & Refolutions of v/hat good they will do hereaf- 
 ter,fo be depended on ; when indeed there is no depcn- 
 dance at all to be had on them. They are greatly 
 deceived about their Opportunities. They think that 
 the long Continuance of their Oppoitunity is to be 
 depended on, and th:it, to Morro'A^ is to be boaff ed of; 
 v/hen indeed there is the utmoft uncertainty of it. 
 They flatter themfelves that they fhall have a better 
 Opportunity to feck Salvation hereafter, than they ha:vc 
 now ; when there is no probability of it, but a very 
 great tmprobabiliiy. 
 
 They are greatly deceived about thqir own ACliom 
 and Pra<^iccs. Their own Faults or-e ftrangely liid 
 from, their Eyes. They Tivc in i-onny Ways tlmt arc 
 ^ery Vrnbecominq ChrifVians, but y.:t It cm riOt ro ' 
 
§4 Mans natural Blir.dticfs Ser. VL 
 
 ^11 fcrftble of it. Thofe evil Ways of theirs, which 
 are very plain ro others, arc hid from them. Yeajthofc 
 very thin^^s.wl ich tluy ihemfeives account greatFaults 
 lnothcT9, yet they will juHify ihemfeives in. Thofd 
 thine;'? for wliich they will be very angry with others, 
 yet iliey at the f^me time do ihemfelvcs.and often limc^ 
 in a much higher Degree, and never once think of it. 
 While they arc zealous to pull the Mote out of their 
 Brother's Eye, ihcy know not that a Beam is in their 
 ovvn iiye. 
 
 Thofe Sins that they commit, which they arc fend- 
 b!e arc Sins, yet they arc wofully deceived about. 
 They call great Sins, little ones ; and in their own 
 Imr.ginaiions, find out many Excufcs, which make the 
 Guilt very fmall ; while the many heinous Aggravati- 
 ons are hid from their Eyes. 
 
 They are greatly deceived about themfelves, when 
 they compare themfelves with others. They cfteem 
 thcrhfelvcs better than their Neighbours, who are in- 
 deed much better than themfelves. They are greatly 
 deceived about themfelves, when they compaic them- 
 felves with GOD. They are very infenfible of the 
 differenc* there is between God and them, and a6l in 
 many things as if they thought themselves his Equals ; 
 yea, as if they thought themfelves above him. Thus 
 manifold are the Deceits and Dclufions that Men fall 
 intr. 
 
 2. The defperan Blindnefs tlyt is natural to Men, 
 appears in their being fo ignorant and blind in things 
 that are (b clear and plain. Thus if wc confider how 
 great GOD is, and how dreadful Sin againft him mufl 
 be, and how much Sin we arc guilty of, and of what 
 Importance it* is that his infinite Majefly Hiould l>e vin- 
 dicated ; how plain is it, that Man's Righteoufnefs is 
 infufiicicni ! And yet how greatly wilL\Icn confide iu 
 It ! How will ihcy a (bribe more to it,than can be afcri- 
 bcd CDthc Righteoulncls of any, or all of the finlefs 
 
SeR. VI. h the Things of Religion, 85 
 
 and glorious Angels of Heaven. So, what can be more 
 plain in it felf, than that cternalThings are of infinitely 
 greater Importance than temporal things ? And yet, 
 how hard is it thoroughly to convince Men of it ! 
 How plain is ir, that eternal Mifcry in Hell is infinite- 
 ly to be dreaded ? And yet how few appear to be 
 thoroughly convinced of this ! How plain is ir, that 
 Life is uncertain ; and yet how much oiherwife do 
 mofttMen think 1 How plain is it, that if is the higjiell 
 Prudence in Matters of infinite Concern to improve 
 the firll Opportunity, without truQing to another : 
 but yet how few are convinced of this ? How reafo- 
 nable is it, confidering that God is a wife and juft Being, 
 to fuppofe that there fhall be a future State of Re- 
 wards and Punifhments, wherein every Man fhall re- 
 ceive according to his Works ? And yet, bow does 
 this feem like a Dream to mofl Men, 
 
 What can be in it felf more plain and manlfef], and, 
 eafily to be known by us, if it were not for a flrange 
 Blindnefs, than We to our felvcs, who are always, 
 with our felves, never abfent from ourfelves; always 
 in our own View, as it were, before our own Eyes? 
 Who have Opportunity to look into our own Hearts^ 
 and ke all tbac pafTes there. And yet what is there 
 that Men are more ignorant of, than they are of them- 
 felves ? There arc many vitious Practices, the un- 
 Jawfahiefs of which is very plain ; the Sins are grofs, 
 and contrary not only to the Word of God, but to the 
 Light of Nature : and yet Men will often times plead 
 there is no harm in fuch Sins : fuch as many Afts of 
 grofs Uncleannefs : and manyAc>s of Fraud, InjufliCd 
 and Deceiifulnefs j and many others that might be 
 nientroned. 
 
 There is no one thing whatfoevcr more plain and 
 manifefl, and more dcmonflrable, than the Being cf a 
 GOD. It is mmifeft in our felves, in our own Bodies 
 and Souls, and in ^vcry thing about us wherc-ever we 
 
 F 3 turn 
 
^6 Mans natural BUndnc/s Ser.V. 
 
 turn our Eye, whether to Heaven, or to the Eaitli, 
 the Air or ihe Seas. And yet how prone is the Heart 
 of Man to call the Being of God into qucftion ? So 
 inclined is (he Heart of Man to Biindncfs and Dclufion, 
 that it is prone to Atheifm it (elf. 
 
 :j. The greatnefs of the blindnefs of the Heart of 
 !Man appcas in that fo little a thing will deceive him, 
 and confound his Judgment of things. A little felf- 
 jntcrcfl ; or only the Bait of fome fliort Gratification 
 of a fcnfual Appetite ; or a liictle Hiring of Paffion, 
 will blind Mens Eyes, and make them argue and judge 
 xnoft rirangcly and pcrverfely. and draw up the moft 
 abfurd Conclufions ; fuch, as if they were indifferent, 
 they would fee to be moll unrcafonablc. The Devil 
 finds cafy Work with Men, to deceive them a ihoufand 
 Ways : which is an Argument of the great weakncfs 
 and blindnefs of our Minds. Asa little Child, thai is 
 weak in Underftanding, is very eafily deceived. 
 
 4. The v/ofulncfs of the blindnefs that poiHfTcs the 
 Hearts of Men naturally, appears in their being all 
 naturally totally ignorant of that in God, which ihey 
 had moft need to know ; viz. the glory and excellency 
 of his Nature. Tho' our Faculties which we have a- 
 bovc the Beads were chiefly given us, that wc migh.t 
 know this ; and tho' it be that v.'ithout the knowlegc of 
 vyhich, all other Knowledge will fignify nothing to us; 
 r.nd our Facuhics are as capable ot it, as of any other 
 Knowledge whatfoevcr ; and that which is as plainly 
 and abundantly manifcQed as any thing whatfoever in- 
 numerable Ways, both in the Word anJWorks of God : 
 yet all Men naturally arc tr^tally ignorant of iiiis ; as 
 jr.noranr, as one born blind is of Colours. Ndtnral 
 Men of the greateft Abilities and Learning, are as ig- 
 norant of it, as the wcakcfl and the mofl unlearned ; 
 yea, as ignorant as the vcrySiocks and Stones \ for ihey 
 ice, and can fee nothing ar a',!' of ir. 
 
S-ER, V. /« the Thhigs of Religiom Zj 
 
 5*. It appears,in that they are i^ blind in thofe fame; 
 Things in religious Matters, which they are fufficiently 
 fenfible of in other Matters. In temporal things they 
 are very fenfible that it is a point of Prudence to improve 
 ll^e firii Opportunity in things of great Impotiance.. 
 JBut in Matters of Religion, w.hich are of infinitely the 
 greatefl Impoitancc, they h.ive not this difccrning. 
 ]n temporal Matters they are fenfible ir is a great folly 
 long to delay and put o^] when Life is in danger, and 
 all depends upon that. But in the Concerns of iheir 
 Souls, they are infenfible of this Truth. So in the, 
 Concerns of this World they are fenfible it is Prudence 
 to improve times of fpecial Advantage to em- 
 brace a good offer when made them They are fer4 • 
 
 fible that things of long Continuance are of greater. 
 
 Importance, than thofe of fhort Durarion Yei in 
 
 religious Concerns, none of thefe Things arc fcnfibly 
 difcerned. In temporal things they are fufficiently fen- 
 fible, that 'tis a point of Prudence to lay up for here- 
 after, in Summer to lay up for Winter — to lay up for 
 their Familiei, after they are dead *. but Men do not 
 generally difcern the Prudence, in making a proper 
 
 Frovifion for a future State In Matters of Imporr 
 
 tance in this World, they are fenfible of the wifdom of 
 taking thorough care to be on fu re Grounds. But in 
 
 their Soul's Concerns, they fee nothing of this 
 
 Our Saviour obferved this to be the Cafe with the Jews 
 when he was upon Earth. •' Ye Hypocrites, yc can 
 difcern the face of the Skie, and of the Earth : but 
 how is it that ye do not difcern this time .^"| 
 
 6. The dcfperate blindnefs that naturally pofltfles 
 the Hearts of Men under the Gofpel, appears in their 
 remaining fo ftupidly infenfible and deceived, under fo 
 great Means of ]n[tru6tion and Convidion. If they 
 were brought up under heathcanifh Darknefs, it would 
 
 no: 
 
 f Luk xii. 56. 
 
S8 Mans raiural Bl'mdr.efs Shr. IV. 
 
 not be fo full a Dcmonflraiion of it j but thus ihcy re- 
 main, ibo' under the clcarcft Light, und«r the glorious 
 Light of the Gofpei, where they enjoy God's own In- 
 flrU(51ions in his Word, in a great fulnefs&: plainnefs. and 
 liave thcEvidcnce and Truth of things fet before them 
 from time to time in the plaincfl manner. They have 
 
 the A rgumcnts of God'sBcing & Perfection- of ano- 
 
 thcrWorld Are told how eternal things are of grea- 
 ter Importance than temporal Of what Impor- 
 
 tcncc it is lo efcapc eternal Mifery. How mnch it is 
 
 worth while to take Pains for heavenly Glory 
 
 How vain thejr ownRighreoufhefs U But yet 
 
 And they have not only great Means of Inftru(5tion 
 in God's Word, but alfo in Providence. They have 
 xhc Evideiices of the fl^crtncfs aud uncertainty of Life. 
 •'^ He (eeth that v/ife Men die, likcwife the fool and 
 the brutifnPcrfon perifh, and leave their Wealth to o- 
 thers." Yet "their inward thought is, that theirHoufcs 
 ftall continue for ever, and their dwelling Places to all 
 Generations : They call their Lands after tlieir own 
 Names. Neverthelefs Man being in Honor, abideth 
 rot : He is like the Beafls that perifb. This their 
 way is their folly : yet their Pcflcrity approve their 
 layings.** They find iheWorld is vain ^unfatisfsif^ory. 
 — They find the great inflability and treachery of 
 xbeir own Hearts; and how their own good Intentions 
 
 and Refolutions arc not to be depended on They 
 
 ofren find by Experience, their Attempts to make them 
 better fail But yet 
 
 Such abundant Evidence is there, both in what ap- 
 pears in the open ProfclTion of Men •, and alfo by what 
 is found in their inward Experience, and is evident in 
 their Praflice, of the extreme and bruiifli Ignorance 
 and blindncfs, which naturally pclTeircs their Hearts. 
 
 
 SERMON 
 
SERMON VI. 
 
 PSALM xciv. 8, 9, 10, II. 
 UnJerftand, ye brutijh among the Teople : end ye 
 Fools, vjhen will ye be wife ? He that planted 
 the Ear, Jim tl he not hear ? he that formed the 
 Eye, /hall he not Jee ? He that chafiijeth the 
 Heathen, Jhall he not corre8 f he that teacheth 
 Man Kncivledgeyflmll he not know ? TheLord 
 knowetb the Thoughts of Man^ that ihty art 
 vanity. 
 
 Doctrine. 
 
 TlHERE is an extreme and brutifb BUndnefs in 
 Things of Religion ^-which naturally fojftffes the 
 Hearts of Men, 
 
 ggSgAVING fhewnhow the Truth of thcDoaw 
 ^ H ^ rine is cvident,both by what appears in Mens 
 ^ ^ open ProfefTion, and by thofe Things which 
 O^Sil ^^^ found by inward Experience, and are 
 manifeft by what is vifible in Mens practice ; 1 pro- 
 ceed to the 
 
 APPLICATION. 
 
 The firft Ufe may be of Inflru£lion, in the follow- 
 ing Panieulars, 
 
 I. By this wc may fee how manifeft are the Ruins 
 of the fall of Man. It is obfervable in all the Kinds 
 
 of 
 
90 Mans natural Blindnefs Ser. VL 
 
 of God's Creatures that we bchokl, that they have thofc 
 Properties and Q^ial'Kics which are every way propor- 
 tionM to their End ; fo that they need no more, they 
 fland in nccil of no greater degree of Perfection, in or- 
 der well to anfwcr the Ipfdnl ufc for whieh ihey feem 
 to be defigncd. The brute Creatures, Birds, BeaHs, 
 Fifhcs, ^nd Infers, tho' there be innumerable Kinds of 
 them, yciiil fecm :o have fuch a decree of Perception 
 and Perfection given rhem, as bell fuits their Place in 
 the Creation, and th(ir manner of living, and the Ends 
 for which they were made, llure i? no dc feCt vidble 
 in them : they :ire pcrf'. cl in their kind ; there feems 
 to be nothing wanting, in order to th^ir filling up their 
 •Place in the World. And there can be no realonaDJe 
 Doubt but that it was fo at firfl with Mankind It 
 is not rcafonablc to (lippofe, that God would mrke 
 many thoufaiuls of Kinds cf C eaiurcs here in this lower 
 World, cind one Kir.d ti,e highcft of them all. to be 
 the Head of the refl ; and that all the reft (hould be 
 compleat in their Kinds, every way endowed wiih fuch 
 Qualifications as are proportioned to their \J^e &End : 
 And this moft noblcCreature of all, only left exceeding 
 imperfcCi, notorioufly defiituteof what he principally 
 {lands in need of to anfwer the End of his being. 
 
 The principal Fncuity by which God has diflin- 
 guifhed this noble Creature from the reft, is hi<^ Un- 
 derflandmg : But woul i God fo d'lllinguifh Man in 
 his creation from other Creatures, and then feal up that 
 Underffanning with fuch an extreme blindncfs, as to 
 render it ufekfs, as to the principal Ends of it ; and 
 wholly to difenablc him from anfwcring the Ends of 
 an underffandinr Crcaiurc, and to ni>ke his Under- 
 Handing rather a mifery rarlicr than a bleffing tdhim ; 
 and rendering him much more mifchievous than ufef ul ? 
 
 Therefore, if the Scripture had not told us {o» yet 
 we might fafcly conclude, that Mankind are not now, 
 as they were mule at Hrlt j bur ihar ihey are in a fal- 
 len State and Condition, IL 
 
SeR. VL /« the Thirgs of Religion, ^i 
 
 II. From what has been faid, plainly appears the 
 abfokue necefficy of divine Revelation. The Deiflg 
 deny the Scripture to be the Word of God, and hold 
 that iliere is no revealedReligion ; that God has giveri 
 Mankind no other Rule but his own Reafon ; vi/hich 
 is fufficient, without any Word or Revelation from 
 Heaven, to give Man a right underHanding of di- 
 vine Things, and of his Duty. But how has it prov- 
 ed in fa6l ? How much trial hiS there been, whe- 
 iher Man's Reafon, without a Revelation, would be 
 jufficient or no ? The whole World, excepting 
 one Nation, had the trial from about Mofes\ time, to 
 the coming of Chrifl, about fifteen Hundred YeSirsJ 
 And was not this long enough for a trial, whether • 
 Man's Reafon alone was fufficient to inflrudl him ^ 
 ThofeNations/who all that time lay in fuch grofs dark- 
 nefs, and in fuch a deplorable helplefs Condition, 
 had the fame naiural Reafon that the Dcifls have. 
 And during this time, there was not only one Man. 
 or a Succeffion of fingle Perfons that had the trial, 
 whether their own Reafon would be fufficient to 
 lead them to the Knowledge of the Truth ; but all 
 Nations, who all had the fame human Faculties 
 that we have. If human Reafon is really fufficient, 
 and there be no need of any thing elfe, why has it ne- 
 ver proved fo ? Why has it never happened, that {^o 
 much as one Nation, or one City or Town, or one 
 Affembly of Men have been brought to tolerable Noti- 
 ons of divine Things, unlefs it be by the Revelation 
 coniained in the Scriptures P If it were only one Na- 
 tion that had remained in fuch Darkncf3,the trial might 
 not be thought io great ; becaufe one particular Peo- 
 ple might be under (ome Difadvntages, which were pe- 
 culiar. But thus it has been wiih all Nations, except 
 ihofe which have been favoured with the Scriptures, 
 an 1 in all Ages. Where is any People, who to' this 
 Day have ever delivered" thcmfelvcs by their own Rea- 
 f;>n,or have been delivered v/ithout Light fetch'd from 
 
 the 
 
 •k- 
 
^2 Mans fiatural BlinJnefs Ser.VI. 
 
 the Scriptures, or by Means of the Gofpcl of Jefus 
 Chrift ? 
 
 If human Reafon is fufficicnt without the Scripture, 
 "'tis Itrange that in thefe latter Ages, fince Navigation 
 has been been fo improved, and ^mefrica and many 
 ether Parts of the World have been difcovercd, which 
 were b-forc unknown ; and many hundreds of Nati- 
 ons have been found out, which the chriftian World 
 before knew hothing of: 1 fay, 'tis very nrange,lhat 
 aming all thefe newly difcovcr'd Nations, no one Na- 
 tion h IS any where been found already enlightned and 
 p.^fT (Td of true ^'otions about the Divine Being and 
 his )^er(e(5\ions. and free from heathcniili Darkncls, by 
 vcrtue ofthai humanReafon,thcy have been poircfTed of 
 this i^o many ihoufandYears. The many poor,barbarous 
 Nations lure in^^z/z^r/Vc had the faculty ofhumanRea- 
 fon to do what they pleafed with, before the Europeans 
 came hiiher, and brought over the Light of the Gofpcl. 
 If this human Reafon alone was fufricicnt, it is flrange 
 no one People were found, in any corner of the Land, 
 who were helped with their Reafon. 
 
 There has been a great irial as co what Mens Rea- 
 fon can cio, without divine Help, in thofe endlefs Dif- 
 putes that have been maintained. If human Reafon 
 alone could help Mankind, it might be expelled that 
 thefe Difpuies would have helped them, and have put 
 an end to Mens darkncfs. The heathen Philofophcrs 
 had many hundreds of Years to try their Skill in this 
 way ; but all without c^c£t. 
 
 That divine Revelation, which the Church of God 
 has been polTcfTed of. has been in the World " as a 
 Light (hining in a dark Place, f 'Tis the only Reme- 
 dy whxh (tod has provided for the miferable, brutifli 
 blindnef of Mankind : a Remedy without which, this 
 fallen World of Mankind would have funk down for 
 ever in barbarifm and brutality without any Remedy. 
 
 Ic 
 
 f 2 Pet. i. 19. 
 
Ser. VL in the Things of Religion. 93 
 
 Ic is the only means tbst the true God has made fuc- 
 cefsful in his Providence, to g've the Nations cf the 
 World the Knowledge of hlmiclf ; and to bring theiu 
 off from the worfiiip of falfe gods. 
 
 If human Reafon be the only proper Means, tho 
 Means that God has defigned for the enlightening of 
 Mankind, 'tis very (Irange that it has not been fq iici- 
 ent for this, nor has anfwered this end in any one In- 
 fiance. All the right fpeculative knowledge of the true 
 God, which the DciRs themfelves have, has been de- 
 rived from divine Revelation 
 
 How vain is ic to diipate againft Fa6t, and the Ex- 
 perience of fo many thou fand Years P And to pretend 
 that human Reafon is fufficient without divine Reve- 
 lation, when fo many ihoufand years Eifperience, among 
 io many hundreds of Nations, of difJerenc Tempers, 
 Circumftances and Interefts, has proved the contrary ? 
 One would think that all fiiould acknowledge, that {6 
 long a time is fufficient for a trial ; efpecially confider- 
 ing the Miferies that the poor Nations of the World- 
 have been under all this while, for want of Light ; 
 The innumerable temporal Calamities and Miferies ; 
 fuch as facrificingChiidren, and many otherCruelties to 
 others, and even themlelves : befides, that eternal Per- 
 dition, which may reafonably be fuppofed Jo be the. 
 Confcquence of fuch Darknefs. 
 
 III. This Do6irine fhould make us fenfibje, how 
 great a Mercy it is to Mankind, that God has fent his 
 own Son into the World, to be the Light of theWorld. 
 
 The Dodrine fhews what great need we (land in of 
 fomeTeacher to be fcnt fromGod. And even fome of 
 the vAkv Men among the Heathen faw the need of this. 
 They faw that they difpated and jangled among them- 
 felves without cominc; to a fatisfying difcovery of ihe 
 Truth ; nnd hence they faw the need there was of 5 
 Teacher fent from Heaven ; and fpake of fuch a thing. 
 .And ic is a wonderful Inftance of divine Mercy that 
 
5? 4 Mans natural BiiniUic/s Se:^. VI, 
 
 God has fo bclicld us jn our low Efhtc, as 'to pro- 
 -vidc fuch a glorious Remedy. He han't oAly feiu 
 fomc created Angel to inftruft us' but his ov/n Son, 
 who is in the Bof m of the Father, and oF the f-ime 
 Nature and ElTence with him ; and therefore infiniieiy 
 better acquainted with him, and more fufficient to teacii 
 a blind World. He has fcnt him to be the Light oF 
 the Woild, as he fays of himfelf, " I am come a Light 
 into the World.f When he came he brought glorious 
 Light into the World. It was like the Dayfprir.g 
 from on high, vifiting a dark W^orld. as Zacharras^ob- 
 ferves. |I AfrerChrift came, then the gloriotis Gofpi! 
 began to fpread abroad in the World into one Na?!on 
 and anotlier, deliverinc^ thofe "that had (at inDarknefk 
 and in the Region of the fhadow of Death.'* 
 
 What rcafon have we to rrjpycc and'praife God, :hat 
 he has made fuch exxellent Provifion fpr us; and h.s 
 fee fo glorious a Sun in our Firmament, fueh a 
 of Righteoufnefs,'* after we had extinguifiicd thclw.^;,t, 
 which at firft enlightened us ; and had. as it were, 
 brought theWorld into that State, in vhich it was wl'ic:! 
 " wiihout Form, and void, and Durkiiefs v/as.. on.ibe 
 face of it", f ^ * * 
 
 The glory of that Light which- God«has fent in:-* 
 the World, is fully anfwerable to the grofsneft of that 
 Daiknefs which filled the World. For. Chrijl" wlio 
 came to enlighten u% is Tru:h and'I^ighi it fdlf, and 
 the Fountain of all Light.'' **-i^e is Ljght, :"^ '- 
 him is no daiknefs ui all.''i| ** • . ' 
 
 IV. Hence we may learn, \vhat mud be tlie thing 
 that will bring to pafs tNofe glorious Days of Light, 
 which arc fpoken of in God s Word. 
 
 7 ho' Mankind be fallen into fuch Darknefs, and liic 
 "World is mofllyin the Kingdom of Darknels : yet the 
 
 * Scripture 
 
 + joH. x\. 46. j] Luk. 1.-7.78,79 • S<c Jff. iv. 2 z, 2-3, 
 
Se«. VL //; the '^.b'njgs of Religion, <j^ 
 
 Scripture ofr-cn fpeaks of a c^Iorious Day, whcrc'ii 
 
 Jjght fhall fill the Earth. " For behold the darknels 
 
 fliall cover the Earth, and grofs darknefs the People, : 
 
 • but the Lord fliall anfe-upon thee, and his glory iTiall 
 
 '*vbc Teen upon thee. And the Gentiles fliall come to 
 
 thy Light, and Kings ro the brightnefs of thy rifing."* 
 
 ' - " And he will deltroy In this Mountain, the i'ice of the 
 
 *' covering caft over all People, and the vai) that is fpread 
 
 *, -over all Nations '' ^ " The knowledge of God fh:ill 
 
 ' "fifl the Earth, as the Waters cover the Seas "| 
 
 By. what we have heard, we may on good Grounds 
 
 conclude, that v;henever this is accompli died, it will 
 
 not be effef^ed by human Learning, or by the fkill or 
 
 Wifd.grfi of great Men. What has been before obferved 
 
 ^ . df this learned Age, is an Evidence of this ; wherein 
 
 i^irjtual Darknefs does {"o increafe, with theincreafe of 
 
 Learning. God will again make foolifli the wifdom 
 
 of this World ; and will, as it were, fay in his Provi- 
 
 . dence, '* Where is the wife ! where is the Scribe 1 where 
 
 ' >. «5;the difpurer of this World V 
 
 ^'^ • When this fhall be accompliHaed, it will be by a 
 
 "'remarkable pouring vut of God's own Spirit, with the 
 
 plai/i ppeaching of the Gofpei of his Son ; the prcach- 
 
 •*ina of the fpiritual, myilerious Do(^rines of Chrill crii* 
 
 ^ ciiied, wh'cli to the learned Men of this World are 
 
 fooli(hne5.' By the Spirit of God accompanying the 
 
 Jpreaching of thofe Do£irnes, which are theftumbling- 
 
 .> Block of thi;? learned Age. "Not by might, nor power, 
 
 V but by my Spirit, faith the Lord ot jfioUs/'t It will 
 
 not be by the enticing Words of [Vlan's wifdom ; but 
 
 by the demonCtration of the Spirit, and of Power. Not 
 
 by the wifdom of this World, nor the Princes of this 
 
 World, that comes to nought : but by the Gofpei, that 
 
 contains the wifdom of God in a Myffery, even the 
 
 hidden Wifdom, which none of thcPrinces of thisWorld, 
 
 whtv have nothing to chlighien them but th.cir own 
 
 learning, know any thing of. T< z 
 
 * Ifai. !x. 2, 3, f Ifai. xxv. i. 4 Ifai. xi. 6, 
 
9 6 Mans natural Blindne/s S^R. VI. 
 
 The spirit of God, whvo fr.archcs all things, even the 
 deep things of GoJ, mud reveal it. For let natural 
 ^Kn be never fo worjdly wife and learned, they rc- 
 Ct ive nut the things of the Spirit : they are foolifhncfs 
 to ihcm ; nor can they know ihcm, bccaulc they are 
 fp'rirually difcerncd. 
 
 This great cffecl, when ic Is acccmplifhed, will be 
 a glorious cf\':^ indeed : ami it will be accomplifhed 
 in fuch a manner, as mod remarkably to fhew it to be 
 the Work of God, and his only. It will he a more 
 glorious Work of God than that which we read of in 
 the beginning of Genefis. "And the Earth was with- 
 out form and void, and darknefs was upon the face of 
 the deep. And the Spirit of God moved upon the 
 face of the Waters : And God faid, Let there be light, 
 and there was light." f 
 
 V. Hence vvc may learn the mifery of all fuch Per- 
 fons, as are under the Power of the darknefs, which 
 naturally polTelFes their Hearts. There are two de- 
 grees of this mifery. 
 
 . I That which all that are in a natural Condition 
 arc the fuhjc^fs of. The Do<f^rine fhews, that all fuch 
 a<5 arc in a natural Condition, are in a mifcrable Con- 
 diiion : for they arc in an extremely dark and blind 
 Condition. 'Tis uncomfortable living in outward 
 Daiknefs. What a forrowful Stare fliould we all be 
 in, if the Sun fhould no more rife upon us., and the 
 Moon were to with-draw her fliining, and the St^rs to 
 be put our, and we were li^^ fpcnd the reft of our time 
 in darknefs ? The World would Toon periih, in fuch 
 Darknefs. It was a great Plague in Egypt, when they 
 had a total Darknefs for three Days. Outward blind- 
 rcfs is juflly looked upon as a great Calamity. They 
 who ffrc deprived of iSight. are deprived of the mo4l 
 noble of the Senfes ; they have no benefit of external 
 
 Lif'lu , 
 f Gen, i. 2, 3, 
 
Ser. VI. in the Things of Religion. 97 
 
 Li^bt, one of ihe mod excellent and needful of the 
 Things which God has made in the vifible Creation. 
 But they who are without fpiritual Sight and Light, 
 are deftitute of that which is far more excellent and 
 neceflary. 
 
 That natural Men are not fenfible of -heir blindnefs, 
 and the Mifery they are under by Reafon of ir is no 
 Argument that they are not miferable. For it is very 
 much the Nature of this Calamity to be hid from it- 
 felf, or from thofc who are under it. Fools are not 
 fenfible of their Folly. Solomon fays, *" The Fool 
 " is wifer in his own Conceit, than feven Men that 
 •' can render a Reafon." * The moft barbarous and 
 brutifh Heathen are not fenfible of their Qwn Dark- 
 nefs ; are not fenfible but that they enjoy as great 
 Light, and have as good Underftanding of Things, as 
 the mod cnlightned Nations in the World. 
 
 2. Another Degree of this Mifery. is of thofe 
 who are judicially given up of God, to the blindnefs 
 of their own Viinds. The Scripture teaches us that 
 there are fome fuch ** What then? Ifracl hath not 
 *' obtained that which he fecketh for, but the E^lelti- 
 " on hath obtained it, and the reft were blinded." § 
 " But their Minds were blinded: for untill this Day 
 *' remaineth the fame Veil untaken away." X " And 
 *' he faid, go and tell this People, hear ye indeed, but 
 f* underftand not; and fee ye indeed, but perceive not. 
 ** Make the Hctrt of this People fat, and their Ears 
 *' heavy, and fhuc their Eyes; left they fee with their 
 " Eyes, and hear with their Ears, and underftand 
 " with their Hearts, and convert and be healed.'* || 
 This Judgment, when it is inflidlcd on Men, is com- 
 monly for theContempt and Abufc of Light which has 
 been offered them. Fo- the commiftion of prefumptu- 
 ous Sins, and being obftinate in Sin, and refifting the 
 
 G Holy 
 
 *Prov. xxvi. 16. § Rom, xl 7. J 2 Cor, iii. 14. \ Ifai. vi. p. ic. 
 
9? Mans natural Blindnefs SeR. VI. 
 
 Ho^y Ghof}, after many gracious Calls and Counfeis, 
 Warnings and Reproofs. 
 
 Who the particular Perfons are, that are thus judici- 
 ally given up of God to the blindnefs of their Minds, 
 is not known to Men. But we have no Reafou to fop- 
 pofe that there are not Multitudes of them ; and mod 
 in Places of the greateft Light. There is no manner 
 of Reafon to fuppofc, that this Judgement which is 
 fpokcn of in Scripture, is in a great Meafure peculiar 
 to thofe old Times. As there were many that fell un- 
 der it in the Times of the Prophets of Old, and of 
 Chrifl and his Apoftles; fo doubtlefs there are now i 
 Days too. And tho* the Perfons are not known, yet 
 doubtlefs there may be more Reafon to fear it concern- 
 ing fome than others. All that are under the Power 
 of the blindnefs of their own Minds, are miferable; 
 but fuch as are given up to this Blindnefs, arc efpeci- 
 ally miferable : For they arc refcrved, and fcaled over 
 to the blacknefs of darknefs forever. 
 
 And the Confidcration of what has been faid of the 
 clefperate blindnefs which poffefTes the Hear-ts of all 
 naturally, may well be terrifying to fuch as are yet in 
 a Chriniefs Condition in this place of Light, where the 
 Gofpcl his been fo long enjoyed, and where God -hag 
 in 'J'imcs part, fo wonderfully poured out his Spirit. 
 
 And let fuch Perfons, for their awakening, confider 
 the following Things. 
 
 I. That tliey are blinded by the God of this 
 World. Their blindnefs is from Hell. This Dark- 
 nefs which natural Men are under, is from the Prince 
 of Darknefs. This the Apoftle fays exprefly of thofe 
 who remain in unbelief and blindnefs under the Gof- 
 pcl. *' But if our Gofpei be hid, it is hid from them 
 •' that are loff ; in whom the God of this world hath 
 *' blinded tiieMinds of them that believe not.*'f 7 hey 
 ^belong to the Kingdom of Daiknefs. In chat Carkneis 
 
 ;\vhiclt 
 t ;* Cor. iy. 3, 4. 
 
SeR. VI. iff the Things of Religion. 99 
 
 .which reigns in their Souls, the Devil reigns, and holds 
 his dominion there. 
 
 2. Confider, how God in his Word manifefts hi Ab- 
 horrence and Wrath towards thofe who remain Co fot* 
 tiflily blind and ignorant, in the midft of Light. How 
 does God fpcak of them ! '' Have all the workers of 
 Iniquity no Knowledge ?"* *' Forty Years long was I 
 grieved with this Generation, and laid, it is a people 
 Ikat dp err in their Heart, and they have not known 
 my Ways. Unto whom I fwe.ar in my Wrath, that 
 they fhoald not enter into myReft." |I *' TheOx know- 
 eth his Owner, and the Afs his Mafter's Crib: But If- 
 fael doth not know, my People doth not confider. Ah 
 
 iinful Nation 1 -they have provoked the Holy One 
 
 .of Ifrael unto Anger." % *' It is a People of no Under- 
 ftanding; therefore he that made them will not have 
 Mercy on them, and he that formed them will fliew 
 them no Favour." § <* My People is foolidj, they 
 have not kmown me, they are fottifh Children, and 
 they have no Undei (landing : They are wife to do Evil, 
 but to do Good they have no Knowledge." f " De- 
 iclare this in the Houfe of Jacob, and publifh it in the 
 Jioufe of Judah, faying, hear now this, O foolifh 
 People, and without Underftanding, which have Eyes 
 ^nd fee not, which have Ears and hear not. Fear ye 
 not ME faiih the Lord: Will ye pot tremble at MY 
 Prefence." (a) 
 
 3. Confider how much wilfulnefs there is in your 
 Ignorance. Sinners are ready wholly to excufe them- 
 
 felvts in their blindnefs, and fay— ■ 
 
 Whereas, as has been obferved already, the blindnefs 
 that naturally poflefiTes the Hearts of Men, is not a 
 merely negative Thing- but they are blinded by " the 
 deceitful ncfs of fin." (^) There is a perverfenefs in their 
 blindnefs. There is not a mere Abfence of Light, 
 
 G 2 buc 
 
 * Pfal. xiv. 4. II Pfal. xcv. 10, 11. J Ifai. i. 3, 4. § Ifai. 
 .^xvii. 10. f Jer.iv. 22. (a) Jcr. v. 20,21, 22. (b) Heb.iii- 1 j. 
 
loo Mans natural Blindnefs Ser. VI. 
 
 but a malignant oppofirion to the Light : As 
 God fays, " They know not, neither will they un- 
 derQand,thcy walk on in D.uknefs." t Chrifl obfcj ves, 
 ** Thit every one that doth Evil, hateth the Light, 
 neither comcth to the Light." And that '* This is 
 their Condemnation that Light is come into the World, 
 yet Men loved Darknefs rather than Light." t And I 
 may appeal to your own Confciences, whether you have 
 not wilfully rcje(5lcd the many In(lru(flions you have 
 had : atid refufed to hearken ? Whether you have not 
 
 neglected to feek after the Light Ncglcfled your 
 
 Bible Wh^rher you have not been a very negligent 
 
 Hearer of the Word preached And neglected o- 
 
 ther proper Means of Knowledge Neglefled to cry 
 
 to God forthifWidom which you nee 1 ^ Yea, live 
 you not refifled the Means of Knowledge ? Have you 
 not refifled and quenched the Motions of the Spirit, 
 which at fome Times you have had? And hugged your 
 own fotiifhaefs : And taken a Courfe to mak«yourfelf 
 more and more flupid, by Oiffling the Ccnviflions of 
 your own Confcicncc, and doing contrary to the Light 
 thereof; whereby you have done ihofe Things that 
 have tended to fear your Confcicncc, and make your- 
 fclf more and more fcnflefs and fottifli P 
 
 4. Confidcr what is the Courfe that God will take to 
 leach thofc that will not be taught by the lnf\ru(^ions 
 of his Word. He will teach them by Briars aBd 
 Thorns, and by the Flames of Hell. Tho' natural 
 IMen will remain to all Eternity ignorant of the Excel- 
 lency and Lovclinefsof God's Nature, and ^o will have 
 no fpiritual Knowledge ; yet God in another World will 
 make them thoroughly to undcrfland many Things 
 which fenfclels unawakcncd Sinnners are fottifhly 
 ignorant of in this World. Their Eyes in many Re- 
 fpc6ls, fhall be thoroughly opened in Hell. Their 
 Judgments will be recShficd. They fhall be of the fame 
 Judgment with the godly. They iball be convinced 
 
 ^ Pftl. Ixxxii. c. 1 Joh. Ui, jo, 20. 
 
Ser. VI. in the Things of Religion^ loi 
 
 of the Reality of thofe Things which they would not 
 
 be convinced of here Of the Being of a Gt)d — 
 
 His Power — Holinefs — Juftice. That the Scrip- 
 tures are the Word of God. That Chrift is the Son 
 
 of Gcd, That Time is fhort and uncertain. They 
 
 will be convinced of the Vanity of the World . 
 
 Of the blefTed Opportunity they had in the World- 
 How much 'tis Men's Wifdom to improve their Time — 
 We read of the rich Man, who was fo fottifhly blind 
 in this World, that, " In Hell he lift up his Eyes^ 
 and faw Abraham afar off, and Lazarus in his Bofom."|| 
 'Tis fo with many Men, that the firft Time they open 
 their Eyes is in Hell. 
 
 God will make all Men to know the Truth of thofe 
 great Things whigh he fpeaks of in h'^s Word, one way 
 er another: For he will vindicate his own Truth. 
 He has undertake.) to convince all Men. They who 
 will not be convinced in this World, by the gentle and 
 gracious Methods which God ufes with them now, 
 fhall be convinced hereafter by fevere Means. If they 
 will not be convinced for Salvation, they (hay be con- 
 vinced byDamnation : God will make them know that 
 
 he is the Lord And he will make them know 
 
 that he bears Rule. " Confume them in Wrath, that 
 they may not be ; and let them know that God ruleth 
 in Jacob,unto the Ends of the Earth." § '* Let them 
 l:^ confounded and troubled for ever: Yea, let them 
 be put to Shame and pcrifh. That Men may know, 
 that thou, whofe Name is JEHOVAH, art the Moft 
 High over ull the Earth." * 
 
 VI. Hence we may learn what great Care we had 
 need all have,that we be nor deceived inMatters ofReii- 
 gion. If it be fo that ourHearts are all naturally pofTef- 
 fed with fuch an extreme brutifh Ignorance andBlind- 
 nefs in things of Religion, and we are exceedingly prone 
 
 to 
 II Luke xvi. 21. \ Pfal. llx. 13. * Pfal, Ixxxiii* 17, 18, 
 
102 Man^s natural BUndnefs Ser. VI. 
 
 to Delufion ; then furcly great Care ought to be taken 
 to avoid Delufion. For that we are naturally prone to 
 Delufion, (hews our Danger: But the greater our 
 Danger of any Calamity is, the greater had our watch- 
 fulncfs need to be. 
 
 Let us therefore be hence warned to take heed that 
 
 we be not deceived about our Duty About our 
 
 own Hearts — '■ About our Ways About our 
 
 State Abour our Opportunities Thoufandsarc 
 
 deceived in thefc Things, and Thoufands perih by 
 that Means. Muhitudes fall on our right Hand and 
 on our left, and are ruined eternally by Delufion in 
 thefe Things. 
 
 VII. If we are naturally ^o blind and ignorant, and 
 prone to Delufion ; then hence we learn how foolifli a 
 Thing it is for Men to lean to their own UnderQand- 
 ings, and truft their own Hearts. If we are fo blind, 
 then our own wifdom is not to be depended on; and 
 that Advice of the wife Man is mod reafonabic ; 
 " Trufl in the Tord with all thine Heart, and lean 
 not to thine ownUnderftanding."! So is that Saying 
 of his, *' He that trufteth in his own Heart, is a 
 Fool."^ 
 
 They therefore are Fools, who trufl to their own 
 Wifdom, and will queflion the myderious Do£lrines of 
 
 Religion. Such as ■ becaufe they cannot fe^ 
 
 through them — and will not truft to the infinite Wif- 
 dom of God. 
 
 And they v;ho are confident and fliff in their own 
 Judgment of thcmfelves, and their own State, from an 
 Opinion of their own good difcerning. 
 
 And they who trufl to their own Rcfolutions. 
 
 I ?rov. iii. 5,. • Prov, xxviii 26. 
 
 ' The 
 
Ser. VI. in the Things of Religion: 103 
 
 The Second Ufe may be of Dire£lion. 
 
 If it be fo, that we arc naturally under the Power 
 of fuch fotiifli Blinclnefs, in the Things of Religion: 
 then this leads and dire^s us to ihefe two Methods in 
 order to our being truly wife. 
 
 1. That we fhould become Fools: Be fenflble of 
 our own natural Blindnefs and Folly. There is a 
 Treafure of Wifdom contained in that one Sentence, 
 "If anyMan among you feemeth to be wife in thisWorld, 
 let him become a Fool, that he may be wife.' f Seeing 
 our own Ignorance and bhndnefs, is the firft Step to- 
 wards having true Knowledge. '* If any Man think 
 that he knoweth any Thing, he knoweih nothing yec 
 as he ought to know.' * 
 
 2. To ask Wifdom of God. If we are fo blind in 
 ourf elves, then Knowledge is not to be fought for out 
 of our own Stock, but mufl be fought from fome other 
 Source. And we have no where elfe to go for it, but 
 to the Fountain of light and wifdofh. 
 
 True Wifdom is a precious Jewel : And none of our 
 fellow Creatures can give it us, nor can we buy it with 
 any Price we have to give. It is the fovereign Gift of 
 God. The Way to obtain it, is to go to him, fenfible 
 of our Weaknefs and Blindnefs, and Mifcy on that 
 Account. *' If any Man lack Wifdom, let him ask 
 of God." 
 
 SER. 
 
 •f- I Cor. lii. 18. • I'COT. viti. 2, X J«>n- '• 5- ' 
 
Men naturally G o d's Enemies. 
 
 Auguft, ii%6. 
 
 SERMON, VII. 
 
 ROMANS V. 10. 
 
 For if when we were Er.ermcs, we were reconciled 
 to Godbj the Death of his Son. 
 
 W^W^^St H E apoftle, from the beginning of the e- 
 ^^•^^i^ piflle, to the beginning of this chapter, 
 ^fA ^ ^ had infixed on the Do^rine of Juftificati- 
 ^^^^^2 on by faith alone. And having particular- 
 ly fpoken to that, in chis chapter he goes 
 on to confider the benefits that are confcquent on Jofti- 
 fication. And there are three that flow from juftifica- 
 tion, which arc here fpoken of, viz. Peace with God, 
 Prefcnt hnppihcf?, and Hi.j)e of glory. Peace viilh 
 God is mentioned in the firft verfe. " Therefore be- 
 ing jiilli'ied by faith, xue have peace with God, through 
 our Lord Jcfus Chrift.'* In the following verfes he 
 fpcaks of prefcnt blcfTcdncfs. and hope of glory, as 
 bcncHts accompanying jufliScation. " By whom alio 
 we have acccls by faith into this grace, wherein we 
 fland, and n joicc in hope of the glory of God. 
 
 And concerning this benefit of the hope oj glory ^ the 
 apoQlc docs particularly take notice of two things, viz. 
 the blcdcd nature of this hope, and ih^ furc gro\ind 
 of it. 
 
 I. He 
 
Se RyVII. Men naturaJly God's EnemieT. 1 05 
 
 1. He infifls on the blefTed nature of this hope, in 
 that it en ibles us to glory in tribulaiions. This excel- 
 lent namre of ttuechriftian hope is defcribed in the fol- 
 lowing Words. '* And not only fo, but we glory in 
 tribuluticns alfo, knowing ihat tribulation workeih pa- 
 tience ; and patience experience, and experience hope; 
 and hope maketh not afhamed. becaufe the love of God 
 is fhed abroad in our hearts by the lioly Ghod, which 
 is given unto us.'' % Q^ D. Through hope of a blcfTed 
 reward, that will abundantly more than make up for 
 all tribulation, we nre enabled to bear tribulation with 
 patience ; patiently bearing, and patiently waiting for 
 the reward. And patience works experience; for when 
 we thus bear tribulation with patient waiting for the re- 
 Ward, this brings experience of the earneft of the re- 
 ward, viz. the earneft of the fpirit, in our feeling the 
 love of God fhed abroad in our hearts by the Holy 
 Gholl. So that our hope don't make us afhamed ; tho' 
 we do bear tribulation, our hope is not difappointed ; 
 for in the midft of our tribulation, we experience thofe 
 blered incomes of the fpirit in our fouls, that make 
 even a time of tribulation fweet to us ; and is fuch an 
 earnefl as abuntiantiy confirms our hope : and fo expe- 
 rience wc*-ks hope: 
 
 2. The apoftle takes notice of *the fure and abundant 
 ground there is for this hope ; or the abundant evidence 
 we have, that we fhall obtain the glory hoped for, in 
 that peace that we have with God, in our juftiiication 
 through Chrifts blood; becaufe thar whije we were 
 wiihout rtrength. in due time Chri^died for us; while 
 we were ungodly and finners, enemies to God and 
 Chrifl, § The apolile's argument is exceeding clear and 
 ftrong. That if God has done already {o great a thing 
 for us, as to give us Chrifl, to die and filed his precious 
 blood for us, which was valliy the greatefl thing, we 
 need' not doubt but that he will beflow life upon us, af- 
 ter 
 
 I; Ver. 3, 4, 5. § See ver. 6 10, 
 
lo6 Men naturally God* s Enemies. Ser. VII. 
 
 ter all this is already done. 'Tls but a fmall 
 thing for God a61ually to beftow eternal life, after it is' 
 purchafed ; to what it is for him to give his own Son to 
 die, topiirchafc it. The giving Chrifl to purchafe it, 
 was vertualiy all : It included the whole grace of G.^d 
 in falvation. When Chrifl had purchafed falvation at 
 fuch a dear rate, all the difficulty was got through, all 
 was vertualiy over and done. 'Tis a (mall thing, in 
 compnrifon, for God to beflow falvation, after it has 
 been thus purchafed at a full price. Sinners tliat arc 
 juftificd by the death of Chrill. are already vertualiy 
 faved: the thing is, as it were, done : What remains, 
 is no more than the neceffary confequence of what is 
 done. Chrift when he died made an end of (in : And 
 when he rofe from the dead, he did vertualiy rife with 
 theele^t : He brought them up from death with him, 
 and alcended into heaven with them. And therefore, 
 when this is already done, and we are thus reconciled 
 to God through the death of his fon, we need not fear 
 but that we fiiall be faved by his life. The love of 
 God appears much more in his giving his fon to die for 
 (inners, than in giving eternal life after Chrifl's death. 
 The giving of Chrift to die for us is here fpoken of as 
 a much greater thing, than the aflual beftowment of 
 life, on two accounts. 
 
 1. That this is all that has any difficulty in it. 
 
 2. When God did this for us, he did it for us, as 
 (inners and enemies. But in actually bcftowing falva- 
 tion on us after wc are jullified, we arc not looked uf)- 
 (in as finntrs. After we are juflified, God don't look 
 on us any longer as finners, but as perfc£lly righteous 
 pcrfons : be beholds no iniquity in us. We are no 
 more enemies, for then we are reconciled. When God 
 give Chrifl to die for the c\qC(, he looked on them as 
 chey are in themfelves; but in aftually beftowing eter- 
 nal life, he dont look on them as they are in themfclves, 
 but as they arc in Chrilt. 
 
 There 
 
Ser. VII. Men afurally God's Enemies, 107 
 
 There are three epithets ufed in the text and context, 
 as appertaining to (inners as they are in themfelves. 
 
 1 . They are without j}rength,i\\ty can t help ihcm- 
 feives.* 
 
 2. They are ungodly orfinnerS, 
 
 :\ They are enemies : as in the text. 
 
 DOCTRINE. 
 
 Natural men are Cod's Enemies. 
 
 God, tho' the creator of all things, yet has fome 
 fenemies in the world. 
 
 Men in general will own, that they 2.^": or have been 
 finncrs. There are few, if any at all, whofe confci- 
 ences are fo blinded as not to be fenfible they have 
 been guilty of fin. And mod: finners will own that 
 they have bad hearts. They will own that they don't 
 love God fo much as they fliould do ; and that they 
 ben't ^o thankful as they ought to be for mercies ; 
 and that in many Things they fail. And yet few of 
 them are fenfible that they are Godls enemies. They 
 don't fee how they can be truly fo called : they are not 
 fenfible that they wilh God any hurt, or endeavour to 
 do him any. 
 
 But we fee that the fcripture fpeaks of them as ene-* 
 mies to God. So in our text, and elfewhere. *' And 
 you that were fometime alienated, and enemies in your 
 minds by wicked works." § '* The carnal mind is en- 
 mity againft God."t 
 
 And that all natural, or unrcgenerate men arc indeed 
 fb, is what I fhall endeavour now particularly to fhew. 
 Which I propofe to do in the following method. 
 
 1. I Ihall fliew, in what refpe£ls they are enemies 
 to God. 
 
 2. To how great a degree they are enemies. 
 
 3. Why 
 * Ver. 6, 7, g. § Col, i. 21. % Rom. vii. 7. 
 
lo8 Men naturally Gnd's Enemies, Sex. VII. 
 
 3. Why they are enemies. 
 
 4". I fhall anfwer Tome objc£lions. 
 
 I. I am to fhew, In what refpe^ls they are enemies 
 to G06, 
 
 I. Their enmity appears in their judgments; in 
 the judgment and efteem they have of God. They 
 have a very mean efteem of God. Men are ready to 
 entertain a good efteem of thofc with whom they are 
 friends: They are apt to think highly of their quali- 
 ties, to give them their due praifcs ; and if there be de- 
 fers, to cover them. But thofc to whom ihey are c- 
 nemies, they are difpofed to have mean thoughts of; 
 they are apt to entertain a difhonourable opinion of 
 them: they will be ready to look contemptibly upon 
 any thing that is praife- worthy in them. 
 
 So is it with natural men towards God. They en- 
 tertain very low and contemptible thoughts of God. 
 Whatever honour and refpe£l they may pretend and 
 make a (hew of towards God, if their pra£lice be exa- 
 mined, it will fhew, that they do certainly look upon 
 him to be a being, that is but little to be regarded. 
 They think him one that is worthy of very little honor 
 and refpeft, not worthy to be much taken nocice of. 
 The language of iheir hearts is, *' Who is the Lord, 
 that 1 fhould obey his voice?'** " What is theAlmigh- 
 ly, that we fhould ferve him? and what profit fiiould 
 we have if we pray unto him ?"t They count hin: wor- 
 thy neither to be loved nor feared. They dare not 
 behave with that flight and difregard towards one of 
 their fellow creatures, but a little raifed above them in 
 power and authority, as they dare, and do towards 
 God, They value one of their equals much more 
 th.m God, and are ten times more afraid of oft'ending 
 fuch an one, than of difpleafing the God that made 
 ibcm. They caft fuch exceeding contempt on God, 
 
 a^ 
 
 • Exod. r. z. I Job, xxl. 15. 
 
Ser. VII. M:n naturally God's Enemies, 109 
 
 as to prefer every vile luft before him. And every 
 worldy enjoyment is fet higher in their eftecm, than 
 God. A morfel of meat, or a few pence of worldly 
 gain, is preferred before him. God is fet laft and Jow- 
 efl: in the eQeem of natural men. 
 
 2. Thiy are enemies in the natural relifh of their 
 fouls. They have an inbred diftafte and difreliQi of 
 God's perfe£iions. God is not fuch a fort of being as 
 they would have. Tho' they are ignorant of God ; 
 yet from what they hear of him, and from what is 
 manifefl by the light of nature of God, they don't like 
 him. By his being endowed with fuch attributes as he 
 is, they have an averdon to him. They hear God is 
 »n infinitely holy, pure and righteous Being, and they 
 don't like him upon this account ; they have no relifh 
 of fuch kind of qualifications: they take no delight ia 
 contemplating them. It would be a mere tafk, a bon- 
 dage to a natural man, to be obliged to fet himfelf to 
 contemplate thefe attributes of God. They fee n« 
 manner of beauty or love^incfs, nor tafle any fweetnefs 
 in them. And upon the account of their diftadc of thefe 
 perfe<5lions, they difllke all the other of his attributes. 
 They have greater averfion to him becaufe he is omni' 
 fcient and knows all things; becaufe his omnifcience is 
 an holy omnifcience. They are not pleafed that he is 
 omnipotent, and can do whatever he pleafes ; becaufe 
 it is a holy omnipotence. They are enemies even to 
 his mercy, becaufe it is a holy mercy. They do not 
 like his immutability, becaufe by this he never will be 
 otherwife than he is, an infinitely holy God. 
 
 'Tis from this difrelifh that natural men have of the 
 attributes of God, that they don't love to have much to 
 do with God. The natural tendency of the heart of 
 man is to fly from God, and keep at a diftance from 
 him; and to get as far off as poflible from God. A 
 natural man is averfe to communion with God, and is 
 naturally difinclincd tothofe exercifcs of religion, where- 
 in 
 
no Men fjaturally Cod's Enemies. Ser. VII. 
 
 in be has immcJiatcly to do with God. It is faid of 
 wicked men, " God is not in alibis tbougbts.' § 7 is 
 .evident tbat tbe mind of man is naturally averfe to 
 tbiiiking about Gnd: And bcnce if any thoughts of 
 God be fuggcilcd lo the mind, they loon go away ; 
 flich thoughts be not apt to reft in the minds of natural 
 men. If any thing is (aid to them of God, they are 
 apt to forget it : 'tis like feed that falls upon the hard 
 paih, it don't at all enter in, and the fowls of the air 
 f(/on catch it away : or like feed that fails upon a rock. 
 Other things will Hick ; but divine things, do, as it 
 were, rebound : and if they are cad into the mind, they 
 meet with that there which foon ihrufls them out again: 
 they meet with no fuitable entertainment, bur J^re foon 
 chafed away. 
 
 Hence alfo it is that natural men arc fo difficultly 
 perfwaded to be couOant in the duty of fecret prayer. 
 They would not be fo averfe to fpending a quarter of 
 an hour, night and morning, in fome bodily labour; 
 but *tis becaufe they are averfe to a work, wherein 
 ihey have fo immediately to do with God ; and they 
 naturally love to keep at a diQancefrom God. 
 
 3. Their wills are contrary to his will. God's 
 will and their's, are exceeding crofs the one lo the o 
 ther. God wills thofc things that they hate, and are 
 nioft averfe to; and they will thofe things that God 
 hates. Mence they oppofe God in their wills: they 
 fct up their wills againil the will of God. There is a 
 dreadfiil, violent and oblVmate oppofition of the will of 
 natural men to the will of God. 
 
 They arc very oppofite to the commands of God. 
 'l^is from the enmity of the will, that *' the carnal 
 mind is not fubjcdl lo the law of God, neither indeed 
 can be ""^ Hence natural men are enemies to God's 
 government. They are not loyal fubjc<^s^ but enemies 
 
 f Pfel. X. 4. • Rom. vii. ?. 
 
Ser. VIL Men naturally God*s enemies. 1 1 1 
 
 to God, confidered as lord of the world. They are en- 
 tire enemies to God's authority. 
 
 4. They are enemies to God in their affections. 
 There is in every natural man a feed of malice againft 
 God -. yea, there is fuch a feed of this, rooted in the 
 heart of man naturally. And it does often dreadfully 
 break forth and appear. Tho' it may in a great mea- 
 fure lie hid in fecure times, when God lets men alone, 
 and they meet with no great diflurbance of body or 
 mind ; yet, if God does but touch men a little in their 
 confciences, by manifelling to them a little of his wrath 
 for their fins, this oft times brings out the principle of 
 malice againft God, which is exercifed in dreadful heart? 
 rifings, inward wranglings and quarrellings, and blaf- 
 phemous thoughts: wherein the heart is like a viper, 
 hilfing, and fpitting poifon at God. There is abund- 
 ance of fuch a principle in the he^rt. And however 
 free from it the heart may feem to be, when let alone 
 and fecure, yet a very little thing will fet it in a rage. 
 Temptations will fhew what is in the heart. The aU 
 teration of a man's circumftances will often difcover the 
 heart : a change of circumftance will bring that out 
 which was hid before. Pharaoh had no more natural 
 enmity againft God than other men ; and if other natu- 
 ral men had been in Pharaoh s circumftances, the fame 
 corruptions would put forth therafelves in as dreadful 
 a manner. The Scribes & Pharafees had naturally no 
 more of a principle of malice in their hearts againft: 
 Chrift.than other men ; and other natural men would,in 
 their cafe, and having as little reftraint, exercife as 
 much malice againft Chrift as they did. When wicked 
 fnencome to be caftinto hell, then their malice againft 
 God will appear. Then will it appear what dreadful 
 malice they have In their hearts. Then their hearts 
 m\\ appear as full of malice, as hell is full of fire. Buc 
 ''hen wicked men come to be in hell; there will be no 
 
 nc\y 
 
112 Men naturally God's Enemies. SfR.VIL 
 
 new corruptions put into their heart ; but only old onet 
 will then break torth without reftraint. That is all 
 the difference between a wicked man on earth, and a 
 wicked man in hell, that in hell there will be more to 
 flir up the e^crciPj of corruption, and lefs to rclirain 
 it than on earth : but there will be no new corruption 
 put in. A wicked man will have no principle of cor- 
 ru^:)tion in hell, but 'what he carried to hell with him. 
 There arc now the feeds of all the majice that will be 
 excrciied then. The malice of damned fpirits is but a 
 branch of the root, that is in th« hearts of natural men 
 now. A natural man has a heart like the heart of a 
 devil ; but only as corruption is more under reflraint in 
 man than in devils. 
 
 5 They are enemies in their pra£lice. '' They 
 walk contrary to him."* '1 heir enmity againft Gud 
 don't lie (fill, but they are exceeding a^ive in it. They 
 arc engaged in a war againft God. Indeed they can'c 
 hurt God, he is fo much above them ; but yet they do 
 what they can. They oppofe themfelves to his honor 
 and glory : they oppolc themfelves to the intercd of his 
 kingdom in the world : t^^ey oppofe themfelves to the 
 will and command of God ; and oppofe him in his go- 
 vernment. They oppofe God in his works, and in his 
 declared defi*?ns; while God is doing one work, they 
 arc doing the contrary, and as much as in them lies. 
 Counterworking. God fceks one thing, and they feek 
 dire^fly the contrary. They lill under Satan's banner, 
 and are his willing foldiers in his oppofing the kingdom 
 of God. 1 proceed now, 
 
 II. To fay fomething with refpe£l to the degree of 
 fhis enmity : tending in fome meafure to ihcw, how 
 great enemies natural men arc to God. 
 
 I. They have no love to God; their enmity is 
 mere enmity without any mixture of love. A natural 
 
 man 
 
 * Lev, XX\\, 21. 
 
Ser. VII. Men naturally God's Enemies, 1 13 
 
 man is wholly deftitute of any principle of love to God, 
 and never had ihe leaft excrcife of this love. Some na- 
 tural men have better natural tempers than others ; and 
 Tome are better educated than others ; and fome live a 
 great deal more foberly than others: but one has no 
 more love to God than another ; for none have the leaft 
 fpark of that. The heart of a n-vtural man is as defti- 
 fute of love to God, as a dead, fliff, cold corpfe is of 
 vital heat. " I know you, that yc havq not the love 
 of God in you."| 
 
 2. Every faculty and principle of aftion is wholly 
 under the dominion of enmity againfl: God. The na- 
 ture of man is wholly infc6led with this enmity againft 
 God. He is tainted with it throughout, in all his fa- 
 culties and principles. And not only fo, but every 
 faculty is entirely and perfectly fubdued under it, and 
 cnflaved to it. This enmity againft God, has the ab- 
 folute pofleflion of the man. The apoftlc Pfl«/,fpeak- 
 ing of what he was naturally, fays, ''I am carnal, fold 
 under fin, ii 
 
 The underftanding is under the reigning power of this 
 enmity againft God, fo that it is entirely darkned and 
 blinded with regard to the glory and excellency of God- 
 The will is wholly under the reigning power of it. All 
 the affedlions arc governed by enmity againft God : 
 there is not one affedion, nor one defire, that a natural 
 man has, or that he is ever ftircd up to a<^ from, buc 
 that contains in it enmity againft God. A natural man 
 is as full of enmity againft God, as any viper, or any 
 venemous t)ealt, is full of poifon. 
 
 3. Th e power of the enmity of natural men againft 
 God, is fo great, that '^Us infupfortable by any finite 
 power. It has too great and ftrong a poflliTion of the 
 Ticart, to be overcome by any created povver. Natural 
 
 H men 
 
 t Jon, V. 43. I Rom. vii. 14. 
 
114 Men naturaUy God's Enemies. Sex, VII. 
 
 men can't overcome their own enmity, let them drive 
 never fo much with their own hearts. Indeed, a natural 
 man never fincerely drives to root out his enmity a- 
 gainllGod ; his endeavours are hypocritical : he delighrs 
 in his enmity, and choofes it. Neither can others do it, 
 iho' they (iiKcrely, and to their utmofl: endeavour to 
 overcome this enmity. If godly friends and neigh- 
 bours labour to perfwade them to cafl away their enmi- 
 ty, and become friends to God, they can't perfwade 
 ihem to it. Tho' miniflcrs ufc never fo many argu- 
 ments^, and entreaties, and ftt forth the lovelinels of 
 God , and tell them of the goodnefs of God to them, 
 and hold forth to them God s own gracious invitations, 
 and intreat them never fo earneftly to caft off their op- 
 pofition and enmity, and to be reconciled, and become 
 friends ; yet they can't overcome it : dill they will 
 be as bad enemies to God, as ever they were. The 
 tongue of men or of angels can't perfwade them to re- 
 linquifli their oppofition to God. Miracles will not do 
 it. How many miracles did the children of Ifrael fee 
 in the wildernefs ! yet their enmity againfl God remain- 
 ed ; as appeared by their often murmuring. -And how 
 often did Chrift ufc miracles to this end without effe^l, 
 but thcjews yet obRinately dood our. " O Jcrufalem, 
 Jcrufalem, thou that killcft the prophets, and lioncfl 
 them which are fent unto thee, how often would 1 have 
 gathered thy children together, even as a hen gaihereth 
 her chickens under her w\ngs, and ye would not.'*'\\ And 
 how great did the enmity of thefe people appear to be 
 after all ; how fpiteful and venemous were their hearts 
 towards Chrifl, as appears by their cruel treatment of 
 him, in his Jaft fulfcrings ! 
 
 4. They are mortal enemies to God ; i. e. They 
 have that enmity in their hearts, that flrikcs at the life 
 of God. A man may be no friend to anolhcr,and may 
 
 have 
 
 II Matxxiii 37. 
 
Ser. VII. Men naturally God's Enemies. 115 
 
 have an ill fpirit Cowards him ; and yet not be his mor" 
 tal enemy : his enmity will be fatisfied and gluted with 
 fomething (hort of the death of the perfon. But it is 
 not fo with natural men, with refpe^t to God : they are 
 mortal enemies. Indeed, natural men can't kill God, 
 They have no hope of it, and fo make no attempts : 
 It has ever been looked upon fo much abwve their power, 
 that, it may be, it is not thought of. But that is no 
 argument that this is not the tendency of the principle. 
 
 Natural men are enemies to the dominion of God j 
 and their nature fhews their good will to pull him down 
 out of heaven, and dethrone him if they could I Yea, 
 they are enemies to the Being of God, and would be 
 glad if there was no God. And therefore it necefTarily 
 follows, that they would kill him, and caufe that there, 
 fhould be none, if they could. 
 
 " The fool hath faid in his heart, there is no God."f 
 This faying in his heart, There is no Gi»^,imples in it, 
 not only an aprncfs to queftion the Being of God ; but 
 it implies, that he inclines it fhould be fo. His heart 
 fays, i. e. his inclination fays. The words in the ori- 
 ginal arc thus, ''The fool hath faid in his heart, Na 
 God." The words, there is, are not in the original, 
 but were put in by the tranflators. Now if we read 
 the words fo,*'The fool hath faid in his heart,NoGod," 
 they will perhaps (hew the Pfalmifl's meaning more 
 fully, than as they are now tranftated. "The fool hath 
 faid in his heart. No God'' That is, "1 would have 
 none, I don't defire any, I wifti there was none; that 
 would fuit my inclination bed." That is the language 
 of the inclinations of a natural man ; no God. Lee 
 there be no God for me, let me have no God : Let the 
 world be emptied of a God, he (lands in my way." 
 And hence he is an Atheift in his heart, he is ready to 
 think there is none ; and that alfo is ready to be the 
 language of his heart, ** There is no God.'* 
 
 H 2 Th« 
 
 t Pia! xiv. I. 
 
1 1 6 Men naturally Go(fs Enemies. S^R. VIL 
 
 The vipfr's poifon is deadly poifon ; and when he 
 bites, he fceks ihc precious life. And men are in this 
 refpeft a generation of vipers. Their poifon, which is 
 enmity againll God, feeks the life of God. O genera- 
 tion of vipers.''! "The wicked arc eltrangcd from the 
 womb — Their poifon is like the poifon of a ferpent.'*|| 
 "For their vine is the rinc of Sodom, and of the fields 
 of Gomorrah : ihcir grapes are the grapes of gall, their 
 cluflcrs are bitter. Their wine is ihc poifon of dragons, 
 and the cruel venom of afps.\ 
 
 The divine nature being immortal, and infir.itciy 
 out of our reacii, there is no other trial j)o(rible,whether 
 the enmity that is natural'y in the heart againft God, be 
 mortal or no, but only (or God to take on him the hu- 
 man nature, and become man ; fb as to come within 
 man's reach, that they fliould be capable of killing him. 
 There can be no other experiment but this. And this 
 trial there has been. And what has been the event ? 
 AVhy, when once God becanie man, and came down to 
 dwc'l here, among iuch vipers as fallen men, they hated 
 him, and perfecuted him ; and never left 'till they had 
 imbrued their hands in his blood. There was a mul- 
 titude of them that appeared combined in this defign. 
 Nothing would do, but he muft be put to death. All 
 cry out, '' Crucify him, crucify him. Away wi;h him.'* 
 They had rather Barrabbas, who greatly defervcd death, 
 fhould live, than he fliould not die. Nothing would rc- 
 ftrain them from it ; even all his preaching and all his 
 miracles : but they would kill him. Aw^ it was not the 
 ordinary kind of execution that would fatisfy them : but 
 it mud be the mofl cfuel, and moft ignominious they 
 pofFibly could invent. And they in the time of it, add- 
 ed to it, and aggravated ir as much as ever they could, 
 by mocking him, and fpiting on him, and fcourging him. 
 This lliews what the nature and t.cndency of man's en- 
 mity againft God is ; here it appeared in its true co- 
 lours. 5. Naturat. 
 
 I M*C- iii. 7. U Pral. Ivlii, 3, 4. • Deui. xxxii. 32. ?i. 
 
Ser. VII. Men naturally God*s Enemies. 1 17 
 
 5. Natural men arc greater enemies to God, than 
 they arc to any other being whatfoever. Natural men 
 may be very great enemies to their fellow creatures ; 
 but not fo great as they arc to God. There is no other 
 being that fbmuch (lands in (inners way, in thofc things 
 that they chiefly fet their hearts upon, as God. Men 
 arc wont to hate their enemies in proportion to two 
 things, viz. their oppofition to what they look upon to 
 be their intereft, — and their power and ability. One 
 that is looked upon a great and powerful enemy, will 
 be more hated, than one that is weak and impotent. 
 But none of their enemies is fo powerful as God. 
 
 Man's enmity to other enemies may be got over : 
 time may wear it out, and they maybe reconciled, and 
 be friends. But nitural men, without a mighty work 
 of God to change their hearts, will never get over their 
 enmity againft God. They are greater enemies to God, 
 than they be to the devil. Yea, they treat the deviJ as 
 their friend and mafter, and join in with bira againft 
 God. "Ye are of your father the devil, and the lufts 
 of your father yc will do : he was a murderer from the 
 beginning.^. 
 
 SERMON, 
 
 * Joh. viii. 44. 
 
SERMON, VIII. 
 
 ROMANS V. 10. 
 
 For if when we were Enemies^ we were reconciled 
 to Godbj the Death of his Son. 
 
 DOCTRINE. 
 
 Natural Men are God's Enemies, 
 
 In fpeaking to this Doftrine, it was propofed, 
 I. THO fhew in what refpe^ls they are enemies to 
 X Cod. 
 
 2. To how great a degree they are enemies. 
 
 5. Why they are enemies. 
 
 4. To anfwer fome objeftions. 
 
 The two firft things propofed, have been attended to 
 in the foregoing difcourfe. I now proceed, 
 
 III. To fucw why,or on what account they arc ene- 
 mies to God. 
 
 The general Eeafon is, That God is oppofiie to 
 ihcm in the worfhip of their idols. 
 
 The jpoftacy of man docs dimmarily confift in dc» 
 parting from the true God, to idols , forfaking his crea- 
 tor, and felting up other things in his room^ 
 
 When God ?i firllGrcatcd man, he was united to his 
 crrator ; the God that made him was his God. The 
 true God was the objeflofhis higheft refpc6l, and had 
 the pofrcnj(^n (>f his heart. Love to God was the prin- 
 ciple in his heart, that ruled oTcr all ©ihcr principles ; 
 
 an(*. 
 
Se R. VIII. Men naturally Gols Enemtes\ i ip 
 
 and every thing in the foul, was wholly in fnbje^lion to 
 it. But when man fell, he depaned from the true ^od, 
 and the union that was between his heart and hiscrea* 
 tor was broken : he wholly loll: the principle of love 
 he had to God. And henceforward man clave to other 
 gods. He gave that refpeft to the creature, which is 
 due to the creator. When God ceafed to be the obje£l: 
 ofhisfupream love and refpedl, other thiijgs of courfc 
 became theobjc(Sls of it. 
 
 Man will necefTarily have fomething that he refpe^s 
 as his God. If man don't give his highefl refpeft to 
 the God that made him, there will be fomething elfc 
 that has the poffefljon of it. Men will either worfhip 
 the true God, or fome idol : it is impoffible it fhould 
 be otherwife ; fomething will have the heart of man. 
 And that which a man gives his heart to, may be called 
 his God : and therefore when man by the fall extin- 
 guifhed all love to the true God, he fct up the crea- 
 ture in his room 
 
 And fo man came to be at enmity againft the true 
 God. For having loft his cfteem and love of the true 
 God, and fet up other gods in his room, and in oppofi- 
 tion to him ; and God ftill demanding their worfhip, 
 and oppofing them in their worfhip of thofe falfcgods; 
 and man continuing ftill to worfhip idols, enmity ne- 
 cefTarily follows. 
 
 That which a man chufes for his God, he fets his 
 heart mainly upon. And nothing will fo foon excite 
 enmity, as oppofition in that which is dearcft. A man 
 will be the greareft enemy to him who oppofes him in 
 what he choofcs for his God : he will look on none as 
 ftunding fo much in his way, as he that would deprive 
 him of his (jod. "Ye have taken away my gods; and 
 what have I more ?"f A m.an, in this rclpec^, cane 
 fcrve two msftcrs, that ftand in competition to his fer- 
 vicc. And not only, if be frrves one, he cannot /c-r-ytf 
 
 H 4 the 
 
 f ]^^iy vxiii. 24. 
 
120 Men natHrally God's enemies . Ser.VIII. 
 
 the other ; but if he cleaves lo one, he will nccefTarily 
 hate the other. " No man can fcrvc two maflcrs ; for 
 cither he will hate ihc one, and love the other, or clfc 
 he will hold to the one, and de/pi/e the other. Ye can- 
 not fcrve God and mammon/'f And this is the very 
 reafon that men hate God. In this cafe it is, as when 
 two kings fct up in one kingdom, in oppofltion one to 
 the other ; and they both challenge the fame throne, 
 and are competitors for the fame crown : they that arc 
 loyal, hearty fubjcfls to the one, will nccefTarily be ene- 
 jnies to ihe other. It always happens fo, nor indeed can 
 it be otherwife. 
 
 As that which is i man's God, is the obje£l of his 
 higheft love ; fo that God which chiefly oppofcs him in 
 it, mufl be the objeft of his greateft hatred. 
 
 The gods which a natural man worfhips,inftead of the 
 God that made him, are himfelf and the world. He 
 has withdrawn his eftcem and honor fromGod,and proud- 
 ly exalts himfelf. As fatan did : he was not willing to 
 be in fuch fubje^lion ; and therefore rebelled, and fct 
 up himfelf for God. So a natural man, in the proud 
 and high thoughts he has of himfelf, fets up hinafelf 
 Upon God's throne. And he gives his heart to the 
 world, worldly riches, and worldly pleafures,and world- 
 ly honors: they have the poHcnion of that regard which 
 is due to God. The apoftle funis up all the idolatry 
 of wicked men in their love 0/ the -world, " Love not 
 the World, neither the things that are in the world. 
 If any man love the world, the love of the father is not 
 in him. For all that is in the world, the luft ©f the 
 flcfli, the luQ of the eye, and the pride of life, is not 
 of the father, but is of the world. "^" And theapoHlc 
 James obferves, that a man muft nccefTarily be the ene- 
 my c;f the true God, if he be a friend of the world. 
 " Know ye not that the friendfhip of the world is en- 
 tity 
 
 I Mat. vi. 24. • I Joh. ii. 15. 16. 
 
Seh. VIII. Men naturally God's Enemies, ill 
 
 mity with God ? Whofoever thei'cforc will be a friend 
 of the world, is the enemy of God. \ 
 
 All the fin that men commit, is what they do in the 
 fcrvice of their idols : there is no one a£l of fin, but 
 what is an a£l of fervice to fome falfe God. And there- 
 fore wherein foever God oppofes fin in them, he is op« 
 pofite to their worfhip of their idols : on which account 
 they are enemies to God. 
 
 God oppofes them in their fcrvice of their idols, iii 
 the following refpcfts. 
 
 1. Hi manifcfts his utter abhorrence of their wor- 
 fhip of their idols. Their idols are what they love a- 
 
 "^ bovc all things : they would by no means part with 
 them. This wickedncfs \%fiueet unto them.f If you 
 take them away, what have they more ? If they loofc 
 their idols> they loofe their all. To rend away their 
 idols from them, would be more grievous to them, than 
 to rend body and foul afundcr : it is like rending their 
 heart in twain. They love their idolatry ; but God 
 ^on't approve of it, but exceedingly hates it : he hates 
 it implacably, and will by no means be reconciled to it ; 
 and therefore they hate him. God declares an infinite 
 hatred of every aft of fin which they do ; or every aft 
 that they do in the fervice of their falfe gods. He ap- 
 Jpoves of it in no part, but hates it all. He declares 
 laimfelf to be an holy God, and a jealous God j a God 
 that is very jealous of his own honor ; and that greatly 
 abhors the giving that honor to another. 
 
 2. He utterly forbids their cleaving to thofe idols, 
 and all the fervice that they do to them. He not only 
 fhews that he diflikes it, but he utterly forbids it ; and 
 demands that they fhould worfhip him, and fcrve him 
 only, and give their hearts wholly to him ; without tole- 
 rating any competitor. He allows them to ferve their 
 idols in no degree ; but requires them to call them away 
 
 utterly, 
 I Jam. iv, * Job xx. 12. 
 
122 Men nattirally God's EHemies. Sre.VIII. 
 
 utterly, and pay no more worfhip to them, at any time. 
 He requires z final parting with their idols. Not only 
 that ihcy fhould refrain from them for a while, but caft 
 them away forever ; and never gratify their idolatrous 
 rcfpeel to them any more. This is fo exceeding con- 
 trary to them, and what they are fo averfe to, and fo 
 obftinate in their refufal of, that they are enemies to 
 God for ir. They can't endure God's commands, be- 
 caufe they forbid all that which their hearts are fo en- 
 gaged in. And as they hate God's commands, fo they 
 hate Him whofe commands they are. 
 
 3. He threatens them with everlafting damnation for 
 their fervice of their, idols. He threatens them for their 
 pad idolatry. He threatens them with his eternal 
 wrath, for their having departed from him, and their 
 having chofen to themfelves other gods. He threa- 
 tens them for that difpofition they have in their hearts 
 to cleave to other gods : He threatens the le/l degrees 
 of that refpe6b which they have in their hearts to their 
 idols. He manifcfls that he will not tolerate any re- 
 gard to them, but has fixed eternal death, as the wages 
 of every degree of it. And he won't releafe them from 
 their guilt ; he holds them to their obligations ; he won't 
 acquit them at all : And he will accept of no atone- 
 ment that they can make. He will not forgive them, 
 whatever they do in religion ; whatever pains they take j 
 whatever tears they fhcd. He will accept of no mo- 
 ney or price that they have to offer. 
 
 And he threatens every future a£l of their idolatry. 
 I^e not only forbids them ever to be guilty of the lead 
 nA, but forbids them on pain of eternal damnation. So 
 ilric^ly does God prohibit them from the fervice of 
 I heir idols, that arc fo dear to them, that are their all, 
 and which they would on no account part with. He 
 ihreaicns them wirh cvcrlnlfing wrath for all exercifcs 
 of inordinate love of wcvldly profit •. for all maiiitcfla- 
 lions ol inordinate regard tc werldly plcarurc$,or world- 
 ly 
 
Ser. VIII. Men naturally God's Enemies. 123 
 
 ]y honors. He threatens them with everlafling tor- 
 ments for their felf ejiahation. He requires them to 
 deny thcmfelves, and renounce themfelves, and to abafe 
 themfelvcs at his feet, on pain of bearing his wrath to 
 all eternity. 
 
 The* (triune fs of God's law is a principle caufe of 
 man's enmity againft God. If God were a God that 
 did not fo much hate fin : if he were one who would 
 allow them in the gratification of their kifls, in fome 
 degree ; and his threatnings were not (b awful againfl 
 all indulgence of their luft : if his threatnings were not 
 io abfolute ; if his difpleafure could be appcafed by a 
 few tears, and little reformation, or the like ; they 
 would not be fo great enemies;, nor hate him fo much 
 as they do now. But God fhews himfelf to be an im- 
 placable enemy 10 their idols, to every degree of their 
 iervice of them ; and has threatened everlafting wrath, 
 infinite calamity for all that they do in the iervice of 
 their lulls ; and holds them bound under his wrath 
 therefor. And this makes them irreconcilable enemies 
 to him. 
 
 For this reafon, the Scribes and Pharifees were fuch 
 bitter enemies to Chrift ; becaufe he fliewed himfelf to 
 be fuch an enemy to their pride, and conceit of their 
 own wifdom, and their felf righteoufnefs, and inordinate 
 affe£lation of their own honor, which was their God. 
 Natural men are enemies to God, becaufe he is foop- 
 pofite to them, in that in which they place their all. 
 If you go to take away that which is very dear to a man. 
 nothing will provoke him more. God is infinitely op- 
 pofite to that in which natural men place all cheir de- 
 light, and all their happinefs, viz. their gods. He is 
 an enemy to that which natural men value ts their 
 grcatefl honor and higheft dignity ; and which they iruH: 
 wholly to, that which is all their dependence, viz. their 
 own rightaoufnefs. 
 
 Hence 
 
124 Men naturally Gois Enemies. Sek. Vlll. 
 
 Hence natural men are greater enemies to God, than 
 ihey arc to any other being. Some of their fellow- 
 creatures may ftand very much in their way,with regard 
 to fome things they fct their hearts upon ; but God op- 
 pofesihem with rcfpefl to all ihelr idols, and ihofe gods 
 which are their all. And then God's oppofition to their 
 idols, which arc above all things dear to them, is infi- 
 nitely great. None of our fellow- creatures everoppo- 
 fe$ us in any of our intereils fo much as God oppofes 
 wicked men in their idolatry : For God has an infinite 
 oppoiition againft it. His infinite oppofition is mani- 
 feited by his threatning an infinite punifhment, viz. 
 his dreadful wrath to all eternity, mifery without end. 
 Hence we need not wonder that natural men are ene- 
 mies to God. 
 
 Having thus fliewn, in fome meafure, wt y natural 
 men are God's enemies; 1 proceed to the lad thing 
 proposed. 
 
 IV. To corfider and make anfwcr to fome objecti- 
 ons, that fome may be ready to make againft this. 
 
 Natural men don't generally conceive themfelves to 
 be fo bad : they han't this notion of themfelves, that 
 ihey are enemies to God. And therefore when they 
 hear fuch doflrine as this taught them, they fland rea- 
 dy to make objcdVions. 
 
 Obj. \. SoMF natural men may be ready to fay, *' I 
 don't know that I feel any fuch enmity in my heart 
 againft. God, as is fpoken of. I am not fenfible that 
 1 am fuch a dreadful enemy, lb as to hate God, and to 
 have a mertal enmity againft him : and to have a dif- 
 pofition. if 1 could, to kill him. 1 feel no fuch thing 
 in myfclf, and why Ihould 1 th/mk that 1 have fuch a 
 thing in me ^ If I have fuch enmity, why don't I 
 feel it ? If 1 am a mortal eiiCmy, why fliould not I 
 know it better than any body c!lc ^ How can others 
 
 fee 
 
Ser VIII. Men naturally GtJ's Enemies. 125 
 
 fee what is in my heart, better than I myfelf ? If I 
 hate one of my fellow creatures, and have a fpirit againft 
 him, 1 can feel it inwardly working." To (uch an 
 Dbje6^4oii I vyould 
 
 ^nf. I. if you dobutobferre yourfelf, and fcarch 
 your own heart, unlefs you are ftrangely blinded, y©ii 
 may be fenfible of thofc things, wherein enmity docs 
 fundamentally confill. As particularly, you may be 
 fcndble that you have at lead had a low & contemptible 
 cfteem of God ; and that you in your eftcem fet the 
 trifles and vanities of this world, far above him ; fo as 
 to efteem the enjoyment of thcfe things far before the 
 enjoyment of God, and to value thefe things better than 
 his love. And you may be fenfible that you defpife 
 the authority of God, and value his commands and his 
 honor but very little. Or if by fome means you have 
 blinded yourfcif now, fo as to think you do regard them 
 now, doubt lefs you can look back and fee that you have 
 not reg.trded them. You may be fenfible that you 
 have had a difrelifli and averfion towards God ; an op- 
 pofit on to thinking of God, or to have any thing to do 
 with him ; fo that it would have been a very uncom- 
 fortable talk to have been confined to it for any time ; 
 and that when the vanities of the world, at the fame 
 lime, have been very pleafmg to you ; and you have 
 been all fwallowexl up in them, while you have been 
 averfe to the things of religion. 
 
 If you look into your heart, it is there plain to be 
 feen, that there is an enmity in your will, that your will 
 is contrary to God's will ; for you have been oppofing 
 the will of God all your life long. Thefe things arc 
 plain in natural men ; 'tis nothing but fome great delu- 
 fjon that can hide them from you. And thefe things 
 are the foundation of alJ enmity : if thefe things be in 
 you, all the reft that wc have fpoken of will follow of 
 courfe, 
 
 J. One 
 
126 Men naturally Gois Enem'tfs. Ser.VIII. 
 
 2. One leafon why you han't more fenfibly felt the 
 excrcifcs of* malice againfl God, is ihat your enmity is 
 nr.w cxcrcifcd j^arrly in your unbelief of* God's being ; 
 aiiJ 'ills prevents irs appearing in other ways, that other- 
 wile it wDuId. Man has naturally a principle of aiheifn> 
 in him ; an indifpofition to realize God's being, and a 
 djipofition tu doubt of it. 'J'he being of God don't or- 
 dinal ily (cern real to natural men. All the difcovcries 
 that there are ot God's being, in his works, won't o- 
 verome the j^rinciple of atheilin, that is in ilie heart. 
 y\pd ilu/ I hey leem in fome meafure to be rationally 
 convinced, yet it don't appear real ; the conviction is 
 fVmr. there is no llrong conviction imprclled on the 
 mind, that there is a God : and often times they are 
 I eady to think that there is none. Now this will prevent 
 the exercifeof this cnmiiy, that othcrwile w -uld be felt ; 
 particularly, it may be an occafion of there not being 
 ihoftfinfib!^ exercifes of hatred, that othcrwife there 
 would be. 
 
 It may in fome meafure be illuftrated by this : If 
 you had a rooted malice againft anotiier man, a prinei- 
 j:>le that had been long cftablifhed there ; if you fhould 
 hear that lie was i^aa], and fo fhonld conceive that he 
 had no being, the fenlibJc workings of your malice 
 woul*! not be felt, as when you realized it that he was 
 alive, or that there was fuch a pcrfon : and that aliho' 
 there b<* the fame thing in ilic foundation, which would 
 appear, if you fliould afterwards hear the news contra- 
 dialed, and perceive that your enemy was ftill alive ; you 
 would feel the fame workings of hatred that you did be- 
 fore. And when you thought he was dead, you might 
 feel the cxercile of your ennViiy. in being glad of it. 
 And thus your liOt realizing it, that God has a being, 
 may prevent thofcfcnfible workings of hatred, that oiher- 
 wiic you would have. If wicked men in thii world 
 were (enfible of the reality ofGods being, as the wick- 
 ed arc in another, they would feci more of that haired. 
 
S E R. VIII. Men naturally GoU's Enemies. 1 27 
 
 that men in another world do. The exercife of corrup- 
 tion in one way, may, and often does prevent its work- 
 ing in other ways. As covetoufnefs may prevent the 
 exercife of pride, fo atheifm may prevent malice ; and 
 yet it may be no argument of ihere being any the Icfs of 
 R principle of enmity in the heart ; for 'tis the lame 
 enmity, working in another way. The fame enmity 
 that in this world works by atheifm, will in another 
 world, where there will be no room for atheifm, work 
 by malice and blafphemy. The fame mortal enmity 
 that, if you faw there was a God, might make you to 
 wiQi him dead, and to defirc. if it were pofFibie, to kill 
 him, may now difpofe and incline to think there is none. 
 Men are very often apt to think things arc fo as they 
 would have them to be. The fame principle difpofes 
 you to think God has no life, which, if you knew he 
 had, would difpofe you, if it were poflible to take it 
 away. 
 
 3. If you think that there is a God, yet you don't 
 realize it, that he is fuch a God as he is. You don't 
 realize it, that he is fo holy a God as he is : You don't 
 realize it, that he has fuch an hatred of fm as indeed he 
 has. You don't realize it, that he is fo juft a God as he 
 is, that will by no means clear the guilty. But that in 
 the Pfalms is applicable to you : *' Thefe things hafl: 
 thou done, and 1 kept filencc : thou thoughteft that I 
 was altogether fuch a one as thy fclf. * So that if you 
 think there is a God, you don't think there is fuch a 
 God as there is. And your atheifm appears .in this, as 
 well as in thinking there is no God. For that God that 
 you think there is, is not that God that indeed is ; but 
 another,onc of your own feigning, the fruit of your own 
 vain, deluded imagination. So that your objection ari- 
 fes from this, that you don't find fuch a fenfible hatred 
 againfl that God which you have formed, to fuit your 
 fclf j a God that you like better than the true God. 
 
 But 
 
 * ?Ul I 2 1. 
 
128 Men naturally God's Enemies, Ser.VIIF, 
 
 But this is no argument that you han't bitter enmity 
 againft the true God ; for it was your enmity again!! the 
 true GoJ, and your not liking him, that has put you 
 upon forming up another in your imagination, that you 
 like brttcr. It is your enmity againd thofc attributes 
 ef God's holinefsand juflicc, and the like, that has put 
 you upon conceiting another, who is not io holy as \\t 
 is, and don't hate fin fo much, and won t be fo firi^lly 
 jufl in puniQiing it ; and whofii wrath againll fin is not 
 (o teirible. 
 
 But if you was fcnfiblc of the vanity of your own 
 conceits, and ihac God was not fuch an one as you have 
 imagin«d ; but that he is, as he is indeed, an infinitely holy, 
 jufl,fin hating 5c fin revcngingGod,who will not tolerate 
 nor endure the worfhipof idols, you would be much more 
 liable to feel the fenfible exercifcs of enmity againflhim, 
 than you arc now. And ihii experience confirms. For 
 we fee that when men come to be under convi^lions, 
 and to be made fenfible that God is not as they have 
 heretofore imagined ; but that he is fuch a jealous, fin 
 hating God, and whofc wrath againft fin is (b dreadful, 
 they are much more apt to have fenfible cxcrcifes of en- 
 mity againft God, than before. 
 
 4. Your having always been taught that God is in- 
 finitely above you, and out of your reach.has prevented 
 your enmity's being exercifed inthofe ways, that other- 
 wife it would have been. You have always from your 
 infancy been taught, that God is fo high, that you can't 
 hurt him ; that notion has grown up with you. And 
 hence you be not fcnfiblc, that you have any dif- 
 pofirion to hurt him ; becaufe it has been conceiv- 
 ed foimpoffible, that it has not come into your mind. 
 And hence your enmity has not been exercifed in re- 
 vengeful thoughts; becaufe revenge has never found 
 any room here ; it has never found any handle to take 
 hold of ; there has been no conception of any fucU 
 ihin^, and licncc it has lain Hill, A ferprpt won\ 
 
 bite 
 
Ser.VIII. Men naturally God's Enemies, 129 
 
 bite, or fpit poifon at that which it fees at a great 
 diftance ; which if it faw near, would do it immedi- 
 ately. Opportunity fliews what men be often times, 
 whether friends or enemies. Opportunity to do, puts 
 men in mind of doing ; wakens up fuch principles as 
 lay dormant before. Opportunity flirs up defire to do, 
 where there was before a difpofition, that without op- 
 portunity would have lain ftill. If a man has had an 
 old grudge againft another, and has a fair opportunity 
 to be revenged, this will revive his malice, and waken 
 up a defirc of revenge. 
 
 If a great and fovereign prince injures a poor man, 
 and tho' what he does is looked upon very cruel, 
 that won't ordinarily flir up that paflionate revenge, as 
 if he fuftain'd no bigger an injury from one of his equals, 
 becaufe he is fo much above him, and out of his reach* 
 Many a man that has appeared calm and meck,when he 
 has had no power in his hands, and has not appeared, 
 either to himfelf or oihers, to have any difpofition to 
 thefe and thofe cruel a6ls j that yet afterwards when he 
 came to have opportunity by unexpe<fled advancement, 
 or oiherwife, has appeared like a ravenous wolf, or de- 
 vouring lion. So it was with HazaeL *' And Hazael 
 faid, Why weepeth my lord ? And he anfwered, Be- 
 caufe I know the evil that thou wilt do unto the children 
 of Ifrael : their flrong holds wilt thou fet on fire, and 
 their young men wilt thou flay with the fword, and wilt 
 dafli their children, and rip up their women with child. 
 And Hazael faid, But what, is thy fervant a dog, that 
 he fliould do this great thing 1 And Elifha anfwered. 
 The Lord hath fhewed me that thou flaalt be king over 
 Syria. "I Hazael was then a fervant ; he had no power 
 in his hands to do as he plea fed ; and fo that cruel dif- 
 pofition that was in him had lain hid, and he did not 
 himfelf imagine that it was there ; Buc afterwards^ 
 when he became king of Syria, and was abfolute, and 
 
 * 1 had 
 
 f 2 Kings viii. 12, 13, 
 
130 Men naturally Gois Enewles. Ser.VIL 
 
 had nnT>e to controul him ; then it broke out and ap- 
 peared, and he did as the prophet had foretold. He 
 committed thofe very afts of cruelty, that he thought 
 it was not in his heart to do. And it was want of op- 
 portuniry that was the thing that made the difference. 
 it was all in his heart before : he was fuch a dog then 
 as to do this thing, but only had not had opportunity. 
 And therefore when he feems furprized that the prophet 
 fhould fiy fo of him, all the reafon the prophet gives is, 
 *' 'i^ie Lord hath fliewed me that thou fhalt be kinp 
 over Syria.'* 
 
 And fome natural men are fuch dogs as to do things, 
 if they had opportunity, which they don't imagine it 
 is in their hearts to do. You object againll your having 
 a mortal hatred ag.iinft God ; that you never felt any 
 deiirc to kill him. But one reafon has been, that it 
 has always been conceived fo impoHlble by you, and 
 you have been fo fenfible how much defircs would be 
 in vain, that it has kept down fuch a defire. But if the 
 life of God were within your reach, and you knew it, 
 it would not be fafe one hour. Who knows what 
 thoughts would prefcntly arifc in your heart by fuch 
 an opportunity, and what difpofiiion would beraifedup 
 in your heart I Who v.ould trull ytiur heart, that there 
 would not prefcntly be fuch thoughts as thefe.iho' they 
 are enough to m.ikc one tremble to mention them ? 
 •* Now I have opportunity to fee myfelf at liberty — 
 that I need not bc'kept in continual ilavery by thefiri(ft law 
 of God. — Then I may take my liberty to walk in that 
 way I like beft, and need noc be continually in fuch 
 flaviih fear oi God s difpleafure. . And God has not 
 done well by me.in many inflances. He has done mod 
 imjuflly by me, in holding me bound to deflruclidn for 
 unbelief, and other things which i cant help — He has 
 fhewn mercy to others, and refufed it to me. I have 
 now an opportunity to deliver my felf, and there can 
 be no danger of my being hurt for it ; God will not b« 
 
 tfliv« I 
 
Ser. VIII. Men naturally God's Enem'es. 131 
 
 alive to revenge it. And then there will be no G<od for 
 us to be tefrined about, and fo keep us in flavery.'' 
 
 Who would trull your heart, that fuch thoughts would 
 not arife ? And others, much more horrid ? too dread- 
 ful to be mention'd ! and therefore I forbear. Thofe 
 natural men are fooliflily infenfible of what is in their 
 own hearts, who think there would be no danger of any 
 fuch workings of heart, if they knew they had oppor- 
 tunity. 
 
 5. You little confider, how much your having no 
 more of the fenlible exercifes of hatred to God, is ow- 
 ing to a being retrained by fear. You have always 
 been taught uhat a dreadful thing it is to hate God. And 
 you h^ve been taught what a dreadfulBeingGOD is,and 
 how terrribleGod's difpleafure is ; thatGod fees the heart 
 and knows all the thoughts ; and that you are in his 
 hands, and he can make you as miferabie as he pleafes, 
 and as foon as he pleafes. And thefe things have re- 
 flrained you : and the fear that has rifen from thefc 
 things, has kept you from appearing what you be ; ic 
 has kept down your enmity, and made that ferpenc 
 afraid to fhew it's head, as otherwife it would do. If 
 a man were wholly under the power of an enemy, tho* 
 he were never fo much of an enemy to him, he would 
 be afraid to cxercife his hatred in outward a^ls, unlefs 
 it was with great difguife. And if ic be fuppofed thac 
 fuch an enemy, in whofe power he was, coulJ fee his 
 heart, and know all his thoughts ; and apprehended that 
 he would put him to a terrible death, if he fiw the 
 workings of malice there, how greatly would this re- 
 flrain ! He would be afraid fo much as to believe him* 
 felf, that he hated his enemy : But there would be all 
 manner of fnochcring, difguife and hypocrify, and f.;:?- 
 ing even of thoughts and afre<flions. 
 
 Thu^ your enmity has been kept under reflraint ; and 
 
 thns ic has been fVom your infancy, i'ou have grown 
 
 I 2 up 
 
132 Men naturally God's Enemies, Ser. VIIL 
 
 up in it. fo that it is become an habitual reftraint. You 
 dare not fo much as think you hate God. If you do 
 cxercifc hatred, you have a difguifc for it, whereby you 
 endeavour even to hide it from your own confcience ; 
 and fo have all along deceived your felf. And your 
 deceit is very old and habitual : And hence you are fo 
 difficultly convinced. But this has been only reftraint : 
 it has been no mortification. But there has been an 
 enmity againft God in its full flrength. It has been 
 only retrained, like an enemy that durfl not rife up 
 and fhew himfelf. 
 
 >CO<><>«K><XXX><XXX><XX><XX>0<X><XXXX><><X><><>C< 
 
 SERMON, 
 
 >:><><><><><><>^'^><>:><>0<^^ 
 
 I 
 
SERMON, IX. 
 
 ROMANS V. 10. 
 
 For if ivhen ive were Enemies^ we were reconciled 
 to God by the Death of his Son, 
 
 DOCTRINE. 
 
 Natural Men are God's Enemies. 
 
 HAVING fliewn, — in what refpe^^s they are ene- 
 mies, — to how great a degree they are enemies — 
 and why they are fo ; I proceeded to anfwer 
 fome Objedions. 
 
 The objection now under confideration is, that many 
 natural men may make from their not being fenfihle 
 that they are God's enemies, whence they conclude, 
 that they have no enmity againft God.f 
 
 This objection has been anfwered in five particulars. 
 I now proceed to 
 
 Anf, 6. One reafon why you have not felt more 
 fenfible hatred to God may be becaufe you have not 
 had much trial of what is in your heart. It may be 
 God has hitherto in a great meafure let you alone. The 
 enmity that is in men's hearts againft God, is like a 
 ferpent, which if it be let alone lies ftill ; but if any 
 body difturbs it, will foon hifs, and be enraged, and 
 (hew its ferpentine fpiteful nature. 
 
 1 3 Notwithftanding 
 
 t See the obje<5lion Hated a( large, p. i 24, 
 
134 ^^^ naturally God's Enemies, Ser. IX. 
 
 NotwlthHandlng the good opinion you have of your 
 felf, yet a little trial would fhew you to be a viper, 
 and your heart would be fet all on a rage againft God. 
 One thing that retrains you now is your hope. Yru 
 hope to receive many things from God. Your own 
 intereft is concerned ; you hope to make great gains of 
 God. So that boih hope and fear operate rogctlier, to 
 reflrain your enmity from fuch fenfible e.xercifes, as 
 otherwife would be. But if once hope was gone, you 
 would foon fhew what you was : you would foon feel 
 your enmity againft God in a rage. 
 
 7. If you jirctcnd that you do not feel enmity againft 
 God, and yet a£t as an enemy, you may certainly con- 
 clude that it is not becaufe you are no enemy ; but 
 bccaufe you do not know your own heart. /»<flions 
 are the beft interpreter of thedifpofition : They fliew 
 better than any thing clfe, what the heart is. It 
 muft be becaufe you do not obfcrve your own beha- 
 viour, that you queftion whether you are an enemy to 
 God. 
 
 What other account can you give of your own car- 
 riage, but only your being God's enemy ? What other 
 account can be given of your fo oppodng God in your 
 ways ; walking fo exceeding contrary to him, contrary 
 to his counfrls^ contrary to his commands, and conrrary 
 to his glory ^. What other account can be given of 
 your caHing (o mucii contempt upon God ; your fcti- 
 ing him {o low ; your a<fting fo much againft his autho- 
 rity, and againft his kingdom and interelt in the world ? 
 What other accoufit can be given of your fo fetting your 
 will in oppofiiion to Goils will, and that fo obftinately, 
 for fo l«»ng a time, againft fo many warnings as you have 
 bad ^ What oiher account can be givenof your joining 
 fo much with laran, in the oppodtion he is making to 
 the kingdom of God in the wor d ? And that you will 
 join with him againft God, tho' it be fo much againft 
 your own intercft, .ti d tho' you expcfc your felf by it 
 10 everlafting mifery ^ ' Sucl 
 
Ser. VIII. Men naturally Goi's Efietnies. 135 
 
 Such like behaviour in one man towards another^ 
 would be look'd on as fufficient evidence of a man's 
 being an enemy to another. If he fliould be fccn to 
 behave thus from time to time, and that it was his con- 
 ftant manner, none would want any better evidence that 
 he was an enemy to his neighbour. If you your felf 
 had a fervant that carried it towards you, as you do 
 towards God, you would not think there was need of 
 any greater evidence of his being your enemy. If your 
 fervant fliould manifeft fo much contempt of you ; 
 fliould difregard your commands as muci> as you do the 
 commands of God ; and fhould go fo direi^ly contrary, 
 fhould in fo many ways aft the very reverie of your 
 commands ; and fhould feem fo fet himfelf in waysthac 
 were contrary to your will fo obllinately and incorri- 
 gibly, without any amendment from your repeated calls 
 and warnings and threatnings ; and fliould aft (^o crofs 
 to you day and night, as you do to God ; when you 
 fought one thing, he would feck the contrary ; when 
 you did any work, he would, as much as in him hy, 
 undo and deflroy your work ; and fliould continually 
 drive at fuch ends, as tended to overthrow the ends 
 you aimed at : when you fought to bring to pafs any 
 defign, he would endravcur to overthrow your defign ; 
 and fliould fet himfelf as much againfl: your interefl, as 
 you do your felf againfl God's honor. And you fliould 
 moreover fee him from time to time with others that 
 were your declared mortal enemies ; and making them 
 his counfellors, fo much as you do the devils, God's 
 declared mortal enemies : and hearkening to their 
 counfels, as much as you do 10 far^n's temptations : 
 Should you not think you had fufficicni evidence that 
 he was your enemy indeed ? 
 
 Therefore conflder ferioufly your own ways, and 
 M'agh your own behaviour. "How canft thou fay, I 
 
 1 4 a^ 
 
136 Men fjaturally God's Enemies. Ser. IX; 
 
 am not polluted — ? fee thy way in the valley, 
 know what thou hall done.'* ^ 
 
 Obj. 11. Natural men may be ready to objc^, 
 the refpc£t they fhcw to God from time to time. This 
 makes many to think that they are far from being fuch 
 enemies to God. They carry it rc(pt£lfully towards 
 God : chey pray to him in fccrct, and do it in as hum- 
 ble a manner as they arc able. They attend on public 
 worfhip,&: lake j great deal of pains 10 do it in a decent 
 manner. It feems to them that they (hew God a great 
 ideal of refpc^ : they ufe many very refpe£Vful terms 
 in their prayer : they give him all the honor they can : 
 they are re[pe£lful in their manner of fpeaking, and in 
 their voice, and their gefliires, and the like. 
 But to this, 1 
 
 Jlnfwer^ That all this is done in meer hypocrify, 
 All this fceming refpeft is feigned, there is no fincerity in 
 it : there is external rerpe£l,but norefpe^l in the heart : 
 there is a fhew,and nothing elfe. You only cover your 
 enmity with a painted vail. You put on the difguife of 
 a friend, but in your heart you are a mortal enemy for 
 all that. There is external honor.but inward contempt : 
 There is a fhew of friendfhip and regard, but inward 
 hatred. You do but deceive yourfclf with your fhcw 
 of refpc(fi: ; and endeavour to deceive God : not con- 
 fideriiig that God looks not en the outward appearance, 
 but that he looks on the hearr. 
 Here confider particularly, 
 I. That much of that (ceming refpc£l which natu- 
 ral men ll.ew to God, is owing to their education. 
 They have been taught from their infancy that they 
 ought 10 fhcw great relpcift^ to God. They have been 
 taught to ufc rcfpe6tful language, when (peaking about 
 God, and to behave with lolcmnity, when attending on 
 ihofe exercilcs of religion, wherein they have to do 
 .viih GoJ. 1 hey from their childhood have feen thac 
 
 this 
 
 «' Jcr. ii. 2^ w 
 
Ser. IX. Mefi naturally God's Enemies. 137 
 
 this is the manner of others, when they p^ay to God, to 
 ufe reverential exprefTions, and a reverencial behaviour 
 before him. And their Ihew of refpeft, which they 
 make to God, is owing in a great meafure to this. 
 
 Thofe who are brought up in places where they have 
 commonly from their infancy, heard men take tie name 
 of God in vain,* and fwear ar)d curfe, and blafpheme; 
 they learn to do the iame ; and it becomes habitual to 
 them fo todo And it is, the fame way, & no other, that 
 you have learned to behave refp. <^fully towardsGod; 
 not ^hat you have any more refpc6l to God than they : 
 but ''hey have been brought up one way, and you ano- 
 ther. In fome parts of the world, men are brought up 
 in the worfhip of idols of filver, and gold, and wood, 
 and (tone, made in the fhape of men and beafls. " They 
 fay of them, Let the men that facrifice, kifs the calf/'^ 
 In fome parts ot the world, they are brought up to wor- 
 fhip ferpents, and are taught from their infancy to car- 
 ry it with great refpecH: to them. And in fome places, 
 chey are brought up in worlhiping the devil, who ap- 
 pears to them in a bodily fhape ; and to behave with a 
 lliew of great reverence and honor towards him. And 
 what refpefc you (hew to God has no better foundati- 
 on ; it comes the fame way, and is worth no more. 
 
 2. Th at fhew of refpe^t which you make \s forced. 
 You come to God, and make a great (hew of refpcft to 
 him, and ufe very refpe61ful terms, with a refpedtful, 
 reverential tone and manner of fpeaking ; and your 
 countenance is grave and folemn ; and you put on an 
 humble afpe<fl: ; and you kneel, and ufe humble, ref- 
 peflful poftures, out of fear. You are afraid that God 
 will execute his wrarh upon you ; and fo you feign a 
 great deal ofrefpcSt, that he may not be angry with you. 
 " Through the greatnefs of thy power (hall thine ene- 
 mies (ubmit rhemfclves unto thee."f In the original it is, 
 "Ihall thine enemies lie to thee." It is render'd therefore 
 
 in 
 
 * Hof. xiii. 2. f Pfal. Ixvr. 3. 
 
138 Men naturally God's Enemies, Ser. IX. 
 
 intbe margin, *' (hall yield feigned obedience to thee.*' 
 Al that you do in religion is forc'd and fcign'd. Thro' 
 the grcatncfs of God s power, you yield feigned obedi- 
 ence. You are in God s power, and he is able to de» 
 Hroy you ; and fo you feign a great deal of rcfpifl ro. 
 him, that he might not dcftroy you. As one might do 
 towards an enemy that had taken him c^iptive, though 
 he at the fame time would gladly make his escape, if he 
 could, by faking away the life of him who had taken 
 him captive. 
 
 3. \t is not real refpe6l that moves you to behave 
 fo towards God : you do it becaufe you hope you (hall 
 get by it. 'Tis refpe6t to yourlelf, and not refpe^l to 
 God, that niovcs you. You hope to move God to be- 
 dew the rewards of his children, by it. You are like 
 the Jews who followed Chrift, and called him Rabbi, 
 and would make him a king. Not that they honored 
 him fo much in their hearts, as to think him worthy of 
 the honor of a king ; or that they had the refpciTfc of 
 (inccre fnbjc(5^s ; but they did it for the fake of the 
 loaves. " Jefus perceived that they would come and 
 make him a king. And when they had found him on 
 the other fide of the fca, they faid unto him, Rabbi, 
 how cameft thou hither ? Jefus anfwcred and faid un- 
 to them. Verily, verily I fay unto you. Ye feek me, 
 not becaufe you faw the miracles, but becaufe ye did 
 cat of the loaves, and were filled." f 
 
 Thel'e things don't argue but that you arc implacable 
 enemies to God notwithilanding. If you examine your 
 pruycrs and other duties, your own confciences will tell 
 you. that the fceming refpcft which you have fliewn ro 
 God in them, has been only in hypocrify. That often- 
 limes you have fct forth in your prayers, that God was 
 a great God, and a glor.ous God, and an infinitely holy 
 God, as if you greatly honor'd him on the account of 
 thcfe attributes ; and you, at the fame time, had no 
 
 fcnfc 
 
 f lob. vi 15, 25, 26, 
 
Ser' IX. Men naturally God's Enemies. 139 
 
 fenfe in your heart of the greatnefs and glorioufnefs of 
 God, or of any excellency in his holinefs. And fo 
 your own confciences will tell you, that you have often 
 pretended to be thankful ; you have told God, that 
 you thank'd him that you was alive, and thank'd him for 
 thefe and thofe mercies, when you have not found the 
 Jeafl jot of thankfulnefs in your heart. And fo you 
 have told God of your own unworthinefs, and fet forth 
 what a vile creature you was ; when you have had no 
 humble fenfe of your own unworthinefs. 
 
 And if thefe forementioned reflraints were thrown 
 off, you would foon throw off all your fhew of refpeft. 
 Take away fear, and take away a regard to your own 
 interell, and there would foon be an end to all thofe ap- 
 pearances of love, honor, and reverence, which now you 
 make. All thefe things are not at all inconfiQcnt with 
 the moft implacable enmity. 
 
 The devil himfelf made a fliew of refpe£t to ChriH:, 
 when he was afraid that he was going to torment him ^ 
 and when he hoped to perfwade Chrift to fpare him lon- 
 ger. *' When he faw Jefus^ he cried out, and fell down 
 before him, and with a loud voice faid. What have I to 
 do with thee, Jefus, thou fon of God moft high ? I 
 befeech thee^ torment me not," "^ 
 
 Ohj. III. Some may perhaps objeft againd: this 
 doctrine of their being God's enemies, the religious of- 
 fe6lions they have fometimes experienced. 1 hey may 
 be ready to fay. That when they have come before 
 God in prayer, they have not only ufed refpc61ful terms 
 and geftures, but they have prayed with affe^lion ; their 
 prayers have been attended wih rears, which they are 
 ready to think fl:evved fomething in the heart. 
 
 *Anf. These affe^lions have rifen from other cau- 
 fes, and not f om any true refpedl to God. 
 As pa tlcularjy, 
 
 I. They 
 
 * Luk. viii. 28. 
 
I4Q Men naturally God*s Enemies. Ser. IX. 
 
 1. They have rifen from felf-love, and not love 
 fo God. If you have wept before God, from the con* 
 (ideiaiion of your own pitiful cafe ; that has been bc- 
 caufc you loved your felf, and not becaufc you had 
 any refpcdl to God. And if your tears have been from 
 forrow for your fins ; you have mourned for your fins, 
 becaufe you have finned againft your (elf, and not be- 
 caufc you have finned againfl God. "When ye faded 
 and mourned, did ye at all faft unto me, even unto 
 
 iMe r I! 
 
 2. Pride, and a good thought of themfclves, very 
 commonly has a great hand in the afTeflions of natural 
 men. 7 hey have a good opinion of what they are 
 doing when they are praying ; and the reflexion on 
 that afTedls them : they are a<T"c<51cd with their own 
 goodnefs. Men's felf-r'ghteoufnefs often occafions 
 tears. An high opinion of themfelves before God, and 
 an imagination of their being pcrfons of great account 
 with him, has affedicd them, in their tranfaclions with 
 G(^d. 
 
 There is commonly abundance of pride in the midft 
 of tears ; and pride is in a great meaiurc the fcource of 
 them. And then they are fo far from being an argu- 
 ment that you be not an enemy to God, that on the 
 contrary, they arc an argument, that you be. In your 
 very tears, you arc, in a vain conceit of yourlelf, ex- 
 alting your lelf ngainfl God. 
 
 3. Thl aftc^tions of natural men do often arife from 
 wrong conceits that they have of God. They con- 
 ceive of God after the manner they do of men, as tho' 
 he were a being liable to be wrought upon in his aflef^i- 
 ons. They conceive of him as one whofe heart could 
 he drawn, whofc affefiions can be overcome, by what 
 he fees in them. They conceive of him as being taken 
 Willi ihem, and their performances ; and this works on 
 their aflciSlions ; ar.d thus one tear draws another, and 
 
 their 
 ( Zech. vii 5. 
 
SsR. IX. Men naturally God's Enemies. 141 
 
 their affeftions increafe by reflexion. And oftentimes 
 they conceive of God as one that loves them, and is a 
 friend to them : and fuch a miftake may work much on 
 their affeflions. But fuch affeftions that arife towards 
 God, as they conceit him to be, is no argument that 
 they have not the fame implacable hatred towardsGod, 
 confidered as he really is. There is no concluding 
 that men are not enemies, becaufe they are affe^^ed and 
 (hed tears in their prayers, and the like. Saul was very 
 much affected when David expoftulated with him a • 
 bout purfuing after him, and feeking to kill him. 
 'David's words wrought exceedingly upon SauPs af- 
 fections. **And it came to pafs when 'Dai//^ had made 
 an end of fpeaking thefe words unto Saw/, that Saul faid, 
 Is this thy voice, my fon David f* and Saul lift up his 
 voice and wept."* He was fo affeCled that he wept 
 aloud, and called David his Son, tho' he was but juft 
 before feeking his life. But this afFeflion of Saul's was 
 no argument that he did not dill continue in his enmity 
 Sig^\ni\David. He w^sDavid's mortal enemy before, 
 and fought his life ; and fo he did afterwards. It was 
 but a pang : his enmity was not mortified or done away. 
 The next news we hear of Saul is, that he was purfu- 
 ing David, and feeking his life again. 
 
 The APPLICATION. 
 
 Thisfhall be of Inftru6lion, in feveral Inferences. 
 
 Inf. I. If it be fo, that natural men are God's 
 enemies ; then hence we may learn, how much we arc 
 indebted to God for his retraining grace. If all na- 
 tural men are God's enepiies, what would they not do, 
 if they were not rcffrain'd ! For what has one that is 
 an enemy, within himfelf, or in his difpofition, to 
 reftrain him from aftingagainft him tha the is an enemy 
 to ? Hatred won't reftrain a man from ^6ling any thing 
 
 whatfoever 
 1 Sam. xxiv. 16, Chap. xxvi. i, &c. 
 
142 Msn naturally God's Euemies, SeR. IX. 
 
 whatfocvcr acrainfl him that is hated. Nothing is too 
 bad for hatred, if it be mecr haired, and no love ; no- 
 thing is too bad Tor that 10 do towards the ebjf-cl of ir. 
 ."Ha [red (hews no kindncfs either in doing, or forbearing. 
 Only hatred will never make a man forbear to a£t any 
 thing what focver againfl God ; for the very nature of 
 hatred is to ftek evil. But wicked men, as has been 
 /hewn, are mcer enemies to Cc)d. 'J hey have hatred, 
 without any love at all. AnJ hence natural gien have 
 nothing within them, in their own nature, to rcflrain 
 them from any thing that is bad, be it never fo bad : and 
 therefore their reflralnt mufl not be owing to nature, 
 but to reflruining grace. And therefore whatever wick- 
 cdnefs we have been kept from, it is not becaufe we 
 have not been bad enough to commit it ; but it is God 
 has reltraincd us, and kept us back from fin. There 
 can be no worfe principle, than a principle of hatred 
 to God. The devils in hell don't do any thing from 
 any worfe principle than this. And there can be no 
 principle that will go further in wickednrfs than this, if 
 it be neither mortified nor red rained. But it is .not 
 mortified in natural men ; and therefore all that keeps 
 them'from any degree of wickednefs, is rcfi rained. If 
 we have leen others do things that we never did ; and 
 if they have done worfe than we, this is owing to re- 
 llraining grace. If we have not done as bad as Pha* 
 TQch, it is owing to divine refiraints. If we have not 
 done as bad as judas, or as the Scribes and Pharifees, 
 or as bad as Herod, or Simon Magus, it is becaufe 
 God has rcflraincd our corruption. If we have ever 
 heard or read of any that have done worfe than wc ; if 
 we have not gone the length in finning, that the moil 
 wicked pirates or carnal perfecutors have gone, this is 
 owing to rcflraining grace. For we are all naturally 
 ihe enemies of Gud as much as ihey. If we have 
 not committed the unpardonable fin, it is owing 10 re- 
 f.raininc grace. There iik no worfe principle in cxcrcife 
 
 ia 
 
Ser. IX. Men naturally God's enemies. 143 
 
 in that fin, than enmity againfl: God. There is the 
 entire fountain, and all the foundation of the fin againfl 
 the Holy Ghoft, in that enmity againil God, that we 
 all have in us, and naturally reigns in us. 
 
 It is not we our felves that reitrain our felves from 
 the commifijon of the greatefl imaginable wickedncfs; 
 for enmity againfl God reigns in us and over us ; we 
 are under the power and dominion of it, and arc fold 
 under ic. We do not reflrain that which reigns over us. 
 A Have, as long as he continues a meer flave, cannot 
 controul his mafler. *'He that committeth fin, is the 
 fervant of fin. j So that the reflraint of this our cruel 
 tyrant, is owing to God, and not to us. What does a 
 poor, impotent fubjedt do to reflrain the abfolutc Lord, 
 that has him wholly under his power P 
 
 How much will it appear that the world is indebted 
 to the retraining grace. of God, if weconfider that the 
 world is full of enemies to God. The world is full of 
 inhabitants ; and almofl all are God's enemies, his im- 
 placable and mortal enemies. What therefore would 
 they not do; what work would they not make, if God 
 did not reflrain them ? 
 
 GOD's work in the reftraint that he exercifes over a 
 v/icked world, is a glorious work. God's holding the 
 reins upon the corruptions of a wicked world, and fett- 
 ing bounds to their wickednefs, is a more glorious work, 
 than his ruling the raging of the fea, and felting bounds 
 to its proud waves, and faying.hitherto fhalc thou come, 
 and no further. In hell, God lets the wickednefs of 
 wicked fpirits have the reins, to rage without reflraint ; 
 and it would be in a great mcafure upon earth as it in 
 hell, did not God reflrain the wickednefs of the world. 
 
 But in order to the better underflanding how it is 
 owing to the reftraining grace of God, that we are kept 
 
 and 
 •f Joh. vili. 34. 
 
144 Men naturally God's Enemies. SeR. IX. 
 
 and with-hcld from the bighefl a£ls of fin, I would 
 here obferve feveral thinqs. 
 
 1. Whenevfr men are with held from finning by 
 the common influence of Gods fpirit, ihcy are with- 
 held by red raining grace. If fmners are awakened fin- 
 ners, and are made ienfible of the great guilt that fin 
 brings, and that it expofcs to a dreadful punifiimeni ; 
 they under fuch circumflanccs dare not allow ihemfclves 
 in wilful fin : God restrains them by ih: conv'iBjons of his 
 fpiilt ; and therein their being kept from fin, is owing 
 to rcdraining grace. And finncrs ihiit live under the 
 gofpel, that are not awakened finners, but in a great 
 nuafure fccure, yet commonly have fome degrees of 
 the influence of dod's fpirit with his ordinances influ- 
 encing natural confciencc. And iho' they be not fuffi- 
 cicnt thoroughly to roufc them out of fccurity, or make 
 them reform ; yet they keep them from going fuch 
 ler.gths in fin, asoiherwife they might do. And when 
 it is ihus, this is reflraining grace. They are very flu- 
 pid and fottifh ; yet they would be a great deal more 
 fo, if God fliould let them wholly alone. 
 
 2. All the reflraints that men are under from the 
 word and ordinances, is from rcflraining grace. The 
 word and ordinances of God might have fome degree of 
 influence on men's natural principles of ftlf-love, to 
 refh ain them from fin,without any degree of the influence 
 of God's fp;rit : But this would be the reftraining grace 
 of God ; for God's goodncfs and mercy to a flnful 
 world, appears in his giving his word to be a reflraint 
 on the wickednefs of the world. AVhen men are re- 
 n ruined by fear of ihofe punifhments that the word of 
 God ihieatcns ; or by the warnings of the word, or by 
 ihc ofl^crs aiHJ promifes of it ; when the word of God 
 works upon hope, or u|x)n fear, or natural confciencc, 
 to redrain men from fin, this is the rcflraining grace of 
 God. When wc are rcflraincd ihuSj 'tis owing to the 
 mercy of Gcd that wc arc rcflraincd, 'Tis anindanec 
 
 »f 
 
g£R. X. Men naturally God's Enemies. 14^ 
 
 pf GoJ's mercy that he has revealed hell, to reflrain 
 men's wickednefs ; i»nd ihat he has revealed a way oF 
 falvation, and a pofTibHiry of eternal life. This is z 
 jthing that has great influence on men, to reflrain them 
 from (in ; and this is the reftraining grace of God. 
 
 3. When men are reflrained from fin, by the lighc 
 of nature, this alfo is reHraining grace. If men are 
 dcrtitute of the light of God*s word, yet the light of 
 natural confcience teaches that (in brings guilt, and ex- 
 pofes to punifhment. The light of nature teaches that 
 there is a God who governs the world, and will reward 
 the good and punifh the evil. When men are reftrain'd 
 by this, they are to attribute their reftraints to the re- 
 training grace of God ; for it is God who is the author 
 of the fight of nature, as well as the light of revelation. 
 He in mercy to mankind, makes known many things 
 by natural light to work upon men's fear and felf love, 
 jto retrain their corruptions. 
 
 4. When God reftrains men's corruptions by his 
 providence, this is reitraining grace. And that whether 
 it be his general providence, or his providence in order- 
 ing the Itateof mankind ; or his particular providence, 
 or providential difpofais towards them in particular. 
 
 (i.) GOD doth greatly reOrain the corruption of 
 the world,by ordering the (late of mankind. He has fet 
 mankind here in a mortal ftate,& that is a great reftraint 
 on their corruption. He hath fet mankind in a ftate of 
 probation for eternity, & that is a great reflraint to corrup- 
 tion. God hath fo ordered the flate of mankind, that ordi- 
 narily many kinds of fin & wickednefs are difgraceful, 
 and what tend to the ,hm*t of a man's character and re- 
 putation amongfl his fellow men ; and that is a great 
 icftraint. He hath fo difpofed the world, that many 
 kinds of wickednefs are many ways very contrary to 
 men's temporal intereft j and that is a great reftraint. 
 God has To difpofed the (lace of mankind that they arq 
 kd to prohibit many kinds of wickednefs by humar> 
 
I4<!> Men naturally GorTs Enemies. Sek.IX. 
 
 laws ; and that is a great rtflralnt. God hath fet up a 
 church i lie world, mad' up of" thofe who, if they are 
 anrwcrrible ro thrir profefTioii, have :he fear and love 
 of God ill cheir hearts; and they by holding forth light 
 and the woni of God, and keeping up the ordinances of 
 God in the world, and by warning others, are a great 
 reltraint to the wickednefs of the world. 
 
 But in all thefe things, the retraining grace of God 
 appears, it is God's mercy to mankind, that he has Co 
 ordered their llaie. ihat they (hould have fomany things, 
 by fear and a regard to their own intereft, to reflrain 
 their corrnprions. It is (-iod's mercy to the world, that 
 the (late of mankind here, does fo differ in that refpedf, 
 from the (fate of the damned in hell ; where men will 
 have none of thefe things to reflrain them ; they won't 
 be in fuch circumftances that \vill fo influence their 
 hope and fear, to reflrain them from (in. 
 
 The wifdom of God, as well as the attributes of God's 
 grace, gr«^atly appears in thus difp.ifing things for the 
 relirainir.':T of the wickednefs of men. 
 
 (2.) GOD doth greatl reflrain the corruptions of 
 men by his particular providence, or providence towards 
 particular perfons ; by placing men in fuch circumstan- 
 ces as to lay them und'.T reftraints. And to this it is 
 often owing that fome natural men never go fuch lengths 
 in finning, or are never guilty of fuch atrocious wicked- 
 nefs as fome others, that providence has placed ihcni 
 in different circum aiKes. If it were not for this, 
 many thoufands of natural men, who now live fobcr 
 and orderly lives, would do as Pharcah did. The 
 rcal()n why they o not, is, that providence has placed 
 them in different circumffances. If they were in the 
 fame cucumllances as Pharoah was in, ihey would do 
 as he did. . nd fb, if in the (amc ciicumflanccs as 
 ManaJJah as Judas as i^ero But provi- 
 dence reflraiiis their corruptions, by puningihem in fuch 
 cir-ciuurianccS; as not to open fuch a door or outlet for 
 
 I heir 
 
Ser. IX. Men naturaVy God's Enemies. 147 
 
 their corruption, as he did to them. Fo fome do noj 
 do fuch horrid things as others, they do not live fuch 
 horribly vicious Hvds as iome others, bccaule providence 
 has retrained them by ordering that they (hould have 
 a better education than others. Providence hasordei'd 
 that they fhould be the children of pious parents it 
 may be, or fl-iould live where they (hould enjoy many 
 means of grace ; and fo providence has laid them under 
 rcftraints. Now this is retraining grace. The attribute 
 of God's grace is exercifed in thus reft raining perfon$ 
 in providence. 
 
 And oftentimes God reftrains men's corruptions by 
 particular events of providence. By particular afflidli- 
 ona they are brought ynder, or by particular occurren- 
 ces, whereby God does, as it were, block up men s way 
 in their courfe of fin, or in fome wickednefs that they 
 had devifed, ajid that othcrwife they would perpetrate. 
 Or fomething happens unexpe£tid to hold men back 
 from that which they were about to commit. When 
 men are reftrained thus, it is God that reftrains them. 
 Thus God reftrained 'David by his providence fron^ 
 (heding blood, as he intended to do, "Now therefore, 
 my lord, as the Lord liveth, and as thy foul liveth, 
 feeing the Lord hath witholden thee from coming to 
 filed blood, and from avenging thy felf with thine owi> 
 
 hand ""^ God witheld him from it no otherwife, 
 
 than by ordering it fo in his providence that Abtgail 
 ftiould come, and by her wifdom fliould cool and pacify 
 him,and perfwade him to alter his purpofe.f. 
 
 5'. Godly perfons are greatly indebted to reftrain- 
 ing grace, in keeping them from dreadful afls of fin. 
 So it was.in that inftance oi David, that has beenjuft: 
 pientioned. Godly perfons when God has left, and 
 has not reftrained them, have fallen into drea ful afis 
 of iin. So did 'David, in the cafe of Uriah.— Lot — 
 
 K 2 Pftcr 
 
 ^ I fam XXV 26. t Sc€ ver. 32, 3^, 34. 
 
148 Men naturally God's Enemies. Ser. IX 
 
 Peter — And when other godly perfons are kept fro.n 
 tailing into fuch (ins, or much worfc fins than ihefe, 
 it is owing to the red raining grace of God. Mecrly 
 having a principle of grace in their hearts, or mecrly 
 their being godly perfons, without God's prefence to 
 rcflrain them, will not keep them from great a6>s of fin. 
 That the godly do not fall into the moll horrid fins that 
 can be conceived of, is owing not fo miich to any incon- 
 fidence between their falling into fuch fins, and the hav- 
 ing a principle of grace in the heart, as it is owing to 
 the covenant mercy of God. whereby he has promilcd 
 never to leave nor forfake his people ; and that he will 
 not fufTer ihem to be tempted above what they are able; 
 but with the temptation will make a way for them to 
 cfcape. If faving grace retrains men from great a6t5 
 of fin, this is owing to God who gives fuLh cxercifesof 
 grace at that time when the temptation comes,that they 
 arc reflrained. 
 
 Let not the godly therefore be infenfibic of their 
 indebtednefs to the rcOraining grace of God. Tho' 
 ihe godly cannot be faid to be enemies to God. becaufc 
 a principle of enmity does not reign ; yet they have 
 the very fame principle and feed of enmity in thcni,iho* 
 it be mortified. Tho' ic be not in reigning power, yet 
 it has great flrcngih ; and is too flrong for ihcm, with- 
 out God's almighty power to help them againil it. Tho' 
 ihey be not enemies to God, bccaufe they have another 
 principle, btfides a principle of enmity, viz. a principle 
 of love ; yet their eld man, the body of fin and death 
 that yet remains in ihcm. is a mortal enemy to God. 
 Corruption in the godly, is not a v^hit better than if is 
 in the uicked. The corruption in them is cf as bad a 
 nature every wliic, i.s iliat which is in a mortal cnem.y 
 to Go I : it alms at the life of God, where ever it is. 
 And tho* it be not in reipning powtr ; yet it woulj 
 dreadfully rr^c, wcrclt net for Ccd's tedraining grace 
 
 GOD- 
 
Sep.TX. Men miurally God's Enemies. 149^ 
 
 GOD gives his retraining grace to both natural men 
 and godly men ; but only th-.re is this difference. God 
 gives his retraining grace to his children in way of co- 
 venant mercy : lis part of the mercy promifed to them 
 in his covenant. God is faithful, and vi^ill not leave 
 them to fin in like inanner as wicked men do ; other- 
 wife they would c^o every v/hit as had. 
 
 i er not therefore the godly attribute it to themfelves, 
 or mccrly to their own goodnefs, that they be not guilty 
 oF fich horrid crimes as they hear of in others : Jet 
 them conlider 'tis not owing to them, but to God's rc- 
 ftraints. 
 
 Thus all both godly and ungodly, may learn from 
 this do6lrine, their great indebtednefs to the reflraining 
 grace of God. 
 
 VO<P<><><><r<'?<>Q<>i><>^^ 
 
 K 3 SERMON, 
 
 >o<><^><><><><>:><><><>^^ 
 
o 
 
 SERMON, X. 
 
 ROMANS V. 10. 
 
 For if when ivj were Enemies, ive were reconciled 
 to God by the Death of his Son, 
 
 DOCTRINE. 
 
 Natural Men are Cod's Enemies, 
 
 IN fpenking to this clo6lrine, it has been fhewn, in 
 wh t refpcifls they areGod s enemies, — to what de- 
 gree they are enemies, — and why they are fo. And 
 
 fome ol>je6lions have been anfwered. And we have 
 
 proceeded to the improvement of the do6lrine, in one 
 inference. 1 now proceed to 
 
 Inf. II. Hence we may learn the reafon why na- 
 tural men will not com: to Chrift : For they do not 
 come becaufe they will not come. " Yc will not come 
 to me, that ye might have life." " When we fay 
 that natural men be not willing to c vne toChrift,it is not 
 meant that they are not v/illing to be delivered from 
 hell ; for v/ithout do :bt, no natural man is willing to 
 go to hell. • Nor is ic meant, that they are not willing 
 that Chrift fhould keep them from going to hell. With- 
 out doubr. natural men iha are under awakenings, do 
 often greatly dcfirc this. But if they do dcfire it, this 
 don t argue that they arc willing to come toChrift ; for 
 
 notwithftanding 
 
 f Joh. V. 4 o. 
 
Ser .X. Men naturally God's Enemies, iji 
 
 hotwithftanding their dcfire to be delivered from hell, 
 yet their heart don t clofe with Chrift, bat are averfeto 
 him. 7^hr y fee nothing in Chrift wherefore they fh< uld 
 defire him ; no beauty or comelinels to draw or incline 
 their hearts to him. And they are not willing to take 
 Chriit as he is; they would feign divide Chrift. There 
 are fbmc thinc^s in him thit they like, and oth rs that 
 they greatly ^iflike ; but confider him as he is, and as 
 he is offered to them in the gofpel, and they will not 
 have him. They are not willing to accept of Chrifl as 
 he is offered ; for in doing fo, they muft of neceffity 
 part with all their (ins; they mud felf the world, and 
 part with their own righteoufncfs But rhey are noi:^ 
 willing to do that ; they had rather, for the prefent, 
 run the venture of going to hell than do that. 
 
 When men a e truly willing to come to Chriii, they 
 are /r^^/y will ini>. It is not what they are /(?rr^^ and 
 drove to by threatnings ; but they are willing to come, 
 and choofe to come without being driven. But natu- 
 ral men have no fuch free willingnefs; but on thecon- 
 trary have an averfion. And the ground of it is that 
 which we have heard, viz. That they are enemies to 
 God. Their hiviiig fuch a reigning enmty againiiGod, 
 makes them obfVmately refufe to come to Chrift. If a 
 man is an enemy to God, he will neceflTarily be an ene- 
 my to Chrift too ; for Chrifl is the Son of God ; he is 
 infinitely near to God,yea he is .lod. He has the nature 
 of God, as well as the nature of man. He is a faviour 
 appointed of God. God anointed him, and fent him 
 into the world. And in doing what he di i in the work 
 of redemption, he wrought the works of God. He al- 
 ways did thofe things that pleafedGod ; and all that he 
 docs as a faviour, i:. to the glory of God. And one great 
 thing that he aimed at in his redemption, was to deliver 
 them from their idols which they had chofen, and bring 
 them to God. The cife being fo, and (inncrs being 
 enemies to God^ they will ncceffarily be oppofite to 
 K 4 coming 
 
i^l Men naturally Go^s Enemies, Ser. X. 
 
 coming to Chrirt ; for Chrift Is of God, and as a favl- 
 olir f cks to bring them to God only : But natural men 
 arc not of God, but a;c avcrfe to hiin. 
 
 ]nf. III. From this do£lrine we may learn, how 
 dreadful the condition of natural men is. Their flare 
 is a (late of enmity withGod, If we confidcr what God 
 is, and wh.n men are, it will be eafy for us to conclude 
 that fuch men as arc God's enemies, muff be mifcrable. 
 Confidcr, ye that are enemies to God, how great a God 
 he is that you are enemies to. He is the eternal God ; 
 the God that fills heaven and earth, and whom the hea- 
 ven of heavens cannot contain. He is the God that 
 mad^you ; the God in whofe hand your breath is, and 
 whofe are all your ways ; the God in whom you live 
 and move, and have your being ; the God who has your 
 foul and body in his hands every moment. 
 
 You would l^ok on yourfclf as in very unhappy cir- 
 cumftanccs, if your neighbours were all your enemies, 
 and none of your fellow creatures were your friends. 
 If every body was fet againfl you, and all defpifed and 
 hated you, you woiild be ready to think, you had bet- 
 ter be out of the world than in it. But if it be fuch a 
 calamity to have enmity maintained between you and 
 your fellow creatures, what is it, wheh you and the al- 
 itiighty God are enemies one to another ? What avai's 
 cither the friciuKhip or enmity of you neighbours, poor 
 httle worms of the duft, that arc about you. in compa- 
 rifon of the fricndHiip or enmity o{ the great God of 
 heaven and earth ? Confidcr, 
 
 1- If you continue in your enmity a lirtle longer, 
 tiicre will be a mutual enmity bcrwecn God and you to 
 all otrrniry. God will appear to be your dreadful & irre- 
 cotKilablc enemy. And you know not how foon it will 
 'c(Mnc to this. If you Ihould die an enemy to God, 
 there will be no fuch thing as any reconciliation after 
 death. God will then appear in hatred of you. As 
 
 you 
 
Ser* X. Mvn natiiraJij God's Em cm! el, 153 
 
 you are a tneer enemy to God, fo God will then ap- 
 pear a meer enemy to you ; he will appear in perfect: 
 hatred, wiehout any love, and without any pity, and 
 without any mercy at all As you l.ateGod,he will hate 
 you. And that will he verified of you : "My foul loath- 
 ed them, and their foul abhored me." -|- And then God 
 will be your enemy forever. If you be not reconciled 
 fo as to become his friend in this life, God never will 
 become your friend after death. If you continue an 
 enemy to God till death, God will continue an enemy 
 to you to all eternity. There will nothing avail to re- 
 concile God to you hereafter. You will find that you 
 can't move the heart of God by any of your cries. You 
 will have no mediator offered you ; there will be no 
 days man betwixt you. So that it becomes you to 
 confider what it will be to have God your enemy to all 
 eternity, without any poffibiliiy of being reconciled. 
 
 Confider, what will it be to have this enmity to be 
 mutual or maintain'd for ever on both fides ? For 
 as God will for ever continue an enemy to you, foyou 
 will for ever continue an enemy to God. If you con- 
 tinue God's enemy until death, you will always be his 
 enemy. And after death your enmity will have nore- 
 flraint, but it will break out and rage without controul. 
 When you come to be a fire-brand of hell, you will ba 
 a fire- brand in two refpe£ls, viz. As you will be„?ill on 
 fire full of the fire of God's wrath : and alfo as yaii will 
 be all on a Ma^e with fpite&malice toward God. Yoii will 
 be as full of the fire of malice,a3 you will with the fire 
 6f divine vengeance, & both will make you full of tor- 
 ment. Then you will appear as you be, a viper indeed. 
 You are now a viper ; but under great dlfguife ; a wolf 
 in flicep's cloaihing : But then your mafic will be pulled 
 off; you fhall loofe your garments, and walk naked.* 
 Then will you as a I'erpent fpit poifon at God, and vent 
 your rage and malice in fearful blafphemics, Out of 
 
 that 
 
 f Z^cb. xi. 8. ♦ Rev. xvi i > 
 
154 ^^^ naturally God's Efiemies. SeR. X. 
 
 that mouth, our of which, when you open it. will pro- 
 eerd flames, will alfo proceed dreadful blafphemicx 
 againli God That fame tongue, to co.^l which you 
 will wifb for a drop of waitr. will be eternally employed 
 in curling and blafpheming God and Chrifl And that 
 not from any new corruption being pur into your heart; 
 but only from ^ od's withdrawing his hand from re- 
 flraining your (>ld cor upti jn. And what a miferablc 
 way will this be of (pending your eternity ' 
 
 (2) Coifider, What will be the coi-f quence of a 
 mutual enmity betwcenCTod and you, if it be continued, 
 NiAv you find your felf left alone ; you find no very 
 terrible event ; but there will be great changes. Tho' 
 hiiherlo you ha^ e met wiih no very great changes, yet 
 they will come. Afier a little while, dying time will 
 come ; and then what will be the confcquence of this 
 enmity ? God, whofe enemy you be; has the frame 
 of your body in his hands. Y ur times are in his hand ; 
 and he it is thjt appoints your bounds. And when he 
 fends death to arrilt you, and change your countenance, 
 and difTolve your frame, and take you away from all 
 your eanhly trie'-'ds. and from ail rhat is dear and plea- 
 fani to you in the world ; what will be the ilTue then of 
 God and you being enemies one to another ? Will not 
 you then iland in need of God's help •* Would not he 
 be the bcfl friend in fuch a cafe, worth more than ten 
 thoufand earthly friends ? If God be your enemy, then 
 who will you betake your felf to for a friend ? When you 
 launch forth into the boundlefs gulf of eternity, then 
 you will need fome friend to take care of you, but if God 
 be your enemy. where will you betake your felf P Your 
 foul mult go naked into another world, in eternal fcpe- 
 raiion f om all worldly things : and you won't be able 
 to difpofc of your ftlf ; your foul will not be in its 
 own [>owcT to defend, or difpofe of it felf Will you 
 not then need tu have God for a friend, into whofe 
 
 hands 
 
Ser. X« Men naturally Goii*s Enemies. 155 
 
 hands you may commend your fpirit ? A nd how dread- 
 ful will it be, to have God your enemy then ! 
 
 The time is coming when the frame of this world 
 fhall be dilTolved Chrift fliall defcend in the clouds 
 of heaven, in the glory of his Father ; and you, with 
 all the red of mankind, muft (land before the judgment 
 feat of God. Then what \ViIl be the confequcncc of 
 this mutual enmity betw en God and you ! If God 
 be your enemy, who will fland your friend ? Whoelfe 
 will be able to help you, & what will you do? And what 
 will be the event of God's being your enemy then ? 
 Now, it may be, it does not appear to be very terrible 
 to you to have God for your enemy ; but when fuch 
 changes as thefe are brought to pals, it will greatly alter 
 the appearaacc of things. Then God s favour will ap- 
 pear to you of infinite worth. They, and they only 
 will then appear happy, who have the love of God : 
 and then you will know that God's enemies are mife- 
 rable. 
 
 But under this head,confider more particularly feveral 
 things, 
 
 (i.) What God can do to his enemies. Or rather, 
 what can he not do ? How miferable can he who is al- 
 mighty make his enemies&thofe that he isan enemy to? 
 Confider,you that are enemies toGod, whether or noyoii 
 fliall be able to make your part good with him. "Do 
 we provoke theLord to jealoufy ? Are we ftronger than 
 he ? j- Have you fuch a conceit of your own ftrerigtb, 
 as that you think to try it out with God ? Do you 
 intend to run the rifque of an encounter with him ? Do 
 you imagine that your hand^ can be (Irong, or your heart 
 endure ? Do you think you fhall be well able to de- 
 fend yourfelf P Or will you be able to efcape out of 
 his hand ? Or do you think to harden your own heart, 
 and fortify yourfelf with courage, and fet yourfelf to 
 bear I And do you think that you fliall be able to 
 
 uphold 
 
 t I Cor. X. 2 2, 
 
i^6 Men naturally God's Enemies, Ser. X. 
 
 uphold your fpirits, when God a<^s as an enemy towards 
 you ? If fo, then gird up your loins, and prepare to 
 meet God, and fee what the event will be. Therefore 
 thus will I do unto thee, — and bccaufc I will do this 
 \into thcc, prepare to meet thy God. — "* Is it not 
 in vain to fct the briars and thorns in battle agiinft 
 God ? Is it not like fctting dry briars and thorns in 
 battle array againfl devouring flames ; which iho' they 
 feem to be armed with natural weapons, yet the fire 
 will pals through them, and burn them together ? § 
 
 And if you endeavour to fupport yourfelf under 
 God's wraih,can'tGod lay fo much upon you as to fink 
 and crufh you ? Can t he lay you under fuch mifery, 
 as to caufe your fpirir quite to fail ; fo that you fhal! 
 find no (Ircngrh to rciilt him, or ro uphoW yourfelf ? 
 "Why fhould a little worm think of" luppdning himfelf 
 againll an omnipotent adverfary ? Has not he that 
 made you, and gave you your (frengrh and your cou- 
 rage, got your ftrength and courage in his hands ? Is 
 it an hard thing for him to overcome it ? Confider 
 God has ma.le your foul : and he that made it, know« 
 how to punijli it, to what degree he will. He can fill 
 it with mirtry ; he can bring what degree of fbrroWp 
 and angu Hi. and horror he will. And he that made 
 your body, can bring what torments he will upon it. 
 He has made every vein and finew : and has every one 
 in his hands, and he can fill every one as full of tor- 
 ments as he will. God who made you, has given you 
 a capacity to bear torment ; and he has that capacity \vif. 
 his hands ; and he can enlarge it, and make you capa- 
 ble of more mifcry, as much more as he will. If God 
 bates any one, and fets himfelf againfl: him as his cne- * 
 mv, what cannot he do with him ? How dreadful muft 
 ic be to fall into the hands of fuch an enemy ! Surely, 
 
 - it 
 
 * Amos, iv. 12, § Sec Ifai. xxvii, 4. 
 
SeR. X. Men naturally God's Enoiiies, 157 
 
 '^ It is a fearful thing to fall into the hands of the living 
 
 God." II 
 
 2. If God be your meer enemy, you may rationally 
 conclude that he will atfl as fuch in his dealings with you. 
 We have already obfcrved that you are a mere enemy 
 to God ; that is, have enmity without any love or true 
 refpcifl:. So, if you continue to be fo, God will appear 
 to be your meer enemy ; and will be fo forever, with- 
 out being reconciled. But if it be fo, he willdoubtlefs 
 a£l a^ fuch. If he eternally hates you, he will a£^ in 
 his dealings with you, as one that hares you with meer 
 hatred, without any love or pity. The proper tenden- 
 cy and aim of hatred is the mifery of the objefl hated ; 
 mifery, and nothing elfc. So that you may expcftGod 
 will make y(|a miferable, and that you will not be fpa- 
 red ; for fparing is not the effefl of hatred, but of pity 
 and mercy ; which is a quite different thing from en- 
 mity. 
 
 Now God does not a6l as your meer enemy : If he 
 corrc£ls you, it is in meafure. He now exercifes abun- 
 dance of mercy to you. He threatens you now ; but 
 it is in a way of warning, and fo in a merciful way. He 
 now calls and invites, and flrives with you, and waits to 
 be gracious to you. But hereafter there will be an end 
 to all thefe things : In another world God willceafeto 
 (liew you mercy. 
 
 3. If you will continue God's enemy, you may ra- 
 tionally conclude that God will deal with you fo as to 
 make it appear how dreadful it is to have God for an 
 enemy. It is very dreadful to have a mighty prince 
 for an enemy. ** The wrath of a king, is as the roar- 
 ing of a lion." § But if the wrath of man, a i'ellow- 
 worm, be fo terrible, what is the wrath of God ! And 
 God will doubtlefs (hew it to be immenfely more dread- 
 ful. If you will be an enemy, God will make you 
 k*now that it is not a light thin^ to be an enemy to 
 
 eod, 
 11 lUb. X ::i. § Prov. xix, 12. 
 
158 Men naturally God's Enemies. Sep. X. 
 
 God, nnd have liim for an enemy to you. God will 
 doubrJefs glorify himfelf as an enemy, in his dealings 
 with ihofe to wh. m he is an enemy. That is, he will 
 acfl fo as to glorify iholc attributes which he exercifes 
 as an enemy , which are his majefty, his power and 
 juflice. God will deal fo with you as ro glorify thefe 
 attributes in your dcliruftion. His great majefty, his 
 awful julVico. and mig'uy power, fliall be flicwed up- 
 on you. * What if God willing to fhcw his wrath, and 
 to make his power known, endured with much long 
 iiifTering the vdfels of wrath fitted to defiruftion .'^''t 
 
 (4.) Confider, What God has faid he will do to his 
 enemies. He has declared that they fliall not efcape; 
 but (hat hew 11 furely punifh them. " Thine hand 
 fnall find out all thine enemies, thy righA hand fliall 
 fiiul out all thofe that hate thee." f And repayeth 
 them that hate him to their face, to deflroy them : he 
 will not beilack to him thai hateth him, he will repay 
 him to his face."* " The Lord fliall wound the 
 head of his enemies, and the hairy fcalp of ftjch an 
 one as goeih on flill in his trefpafles. § 
 
 Yea, God \\2\\\fu>orn that he will be avenged on 
 them; and that in a moll awful and dreadful manner. 
 *' For I lift up my hand'to heaven, and fay, 1 live for 
 ever. If 1 whet my glittering (word, and mine hand 
 -take hold on juJgment ; I will render vengeance to mine 
 enemies, and 1 will reward them that hate mfi. 1 will 
 make mine arrows drunk with blood (and my fword 
 fliall devour flefli) and that with the blood of the flain — 
 from the beginning of revenges on the enemy."H The 
 tcrriblcnefs of that dcflrii£tion that God will bring oa 
 his enemies, is here varioufly fet forth. As par icu- 
 larly ; In God's "wheting his glittering fword, as one 
 that prepares himfelf to iSo fume great execution. ''His 
 hands take hold on judgment," to fjgnify that he will 
 
 furely 
 
 X Rom. fx. 22 + ?U\ xxi ^ * Deut. vii. 10. ^ Plal 
 i:.vj:i, 11' || Deut. x.xxii. 40. 41, 42. 
 
Ser/X. Men naturally Cod's Enemier, 159 
 
 furely reward them as they dcferve. " He will render 
 vengeance to his enemies, and reward them that hate 
 him." i. e. He will render their full reward ; he won't 
 fail'or come fhort. As in the forementioncd place it 
 was laid, he would not be flack in this matter. **I will 
 make mine arrows drunk with blood ' This (ignifies the 
 greatnefs of the deflru6tion. It fhall not be a Tutleof 
 their blood that ihall fatisfy ; but his arrows lliall be 
 glutted witli their blood " And his fword (hall de- 
 vour flcfh." That is, it fhall make dreadful wafte of 
 it. 1 hereby is very livelily fet forth the terrible manner 
 in which God will one day rife up and execute ven- 
 geance on his enemies. 
 
 Again. the totalnef^ and perfection of their deflru£lion 
 is reprefcnted in the following words : *' The wicked 
 fhall perifh, the enemies of the Lord fhall be as the 
 fat of lambs, they fliallconfume : into fmokc fhall hey 
 confume away. "^ The fat of Iambs, when it is burnt 
 in the fire, burns all up ; there is not fo much a^> a cin- 
 der left \ \z all confumes into fmoke. This is made 
 ufe of here to reprefentthe perfeSi deftruftion of God's 
 enemies in his wrath. So God hath promifed Chrifl ; 
 that he would niike his enemies his footftooLj i. e He 
 would pour the greateft contempt upon them, and as it 
 were tread them under foot. 
 
 Confider, that all thefe things will be executed on 
 you, if you continue God's enemies. 
 
 Inf. IV. If it be fo, that natural men are God's 
 enemies, hence we may learn how juftly God may re- 
 fufe to fhew you mercy. For is God obliged to fhew 
 mercy to his enemies ^. Is God bound to fet his love 
 on them that have no love to him ; but hate him with 
 perfect hatred ^ Is God bound to come and dwell with 
 them that have an averfion to him, and choofe to keep 
 at a diftancc from him, and fly from him as one that is 
 
 hateful 
 
 • Pfal. XXX vii. 20, J Pfal. ex. 1. 
 
i6o Men naturally God's Evemies. S^'^r. .X. 
 
 batcful to them ? If yru earned !y deflre t]-!C falvatiori 
 of youi foul, is CtOlI bound to comply with yotir dcfires, 
 vvh.cn yrii do always refill and oppofe his will ? Is 
 God bound to be perfvvnded and overcome by your 
 pr.'iyers. when you cjrc oblVinare in your oppofition to 
 him, and refufc to yield obedience to him ? Is God 
 b(Uinii tQ put honor upon you, and to advance you to 
 I'uch dignity as to be a child of the King ot Kings, and 
 the heii • of chc kingdom of glory, while you at the fame 
 limehavcGod in thegrcatefl coijtempt,6<: fet him too low 
 to have the lowed place in your heart ^ Is God bound 
 to fnare your life, and deliver you from eternal death, 
 when you arc a mortal enemy lo God, and would, if 
 you cc^uld, dcllroy the Being of God t Is God oblig'd 
 to fet his great and trai^fcendanl love on you, fo as to 
 give you benefitij purcha fed by the b'ood of hi^ own Son, 
 when your heart is all the v^hilc full of that enmity that 
 flrikcs at the life of God ? 
 
 This do£lrine affords a f.rorg argument for the abfo^ 
 lute fovere'tanty of God, with refpeff to the falvaiion 
 of finners. If God is plcafed to fhcw mercy to his 
 haters, it is certainly fit that he fliould do it in a fove- 
 rcign w'ay, without a(fiing as any way obliged. God 
 will ffjcw merc)^ to his mortal enemies ; but then he 
 will nor be bound, he will have liis liberty to choofe 
 the obj' <^ls of his mercy ; to fluw mercy to what enemy 
 he pleafcs, and punilh and dcilroy which of his haters 
 lie pleafcs. And cenainly ihi> is a fit and rcafonablc 
 thing, li is fit that God fliould dillributc faving blef- 
 flngs in this way, nnd in nooihcr, viz. in a fovcreign 
 and arbitrary vva)^. And that ever any body thought 
 of or deviled any other vvay^for God to fhew mercy, 
 jhan to have mercy on vvhom lie would have mercy, 
 nuill aiifc from ignorance of their own licarts, whereby 
 I hey wcic infjnflblc whar enemies ih^y nariirally arc 
 to Cod. 
 
Ser' X. Men naturally God*s Enemies. i6i 
 
 % 
 But ccipfider here the following things, 
 
 I. How caufelefl^ you are enemies to God. You 
 have no manner of reafon for it either from what God 
 is, or from what he has done. You have no rcafoa 
 for chis from what he is For he is an infinitely lovely 
 and glorious Being ; the fountain of all excellency : 
 All that is amiable and lovely in the univerfe, is origi- 
 nally and eminently in him. Nothing can poffibly be 
 conceived of that could be lovely in God, that i not in 
 him.& that in thegreateft poHTible degree,even infinitely. 
 
 And you have no realbn for this, from what God has 
 done. For he has been a good & bountiful God to you. 
 He has exercifed abundance of kindnefs to you \ has 
 carried you from the womb, preferved your life, taken 
 care of you, and provided for you, all your life long* 
 He has exercifed great patience and long fuflering to- 
 wards you. If it had not been for the kindnefs of God 
 to you, what would have become of you ? What would 
 have become of your body P And what, before this 
 time would have become of your foul P And you arc 
 now, every ^ day, and hour, maintained by the good- 
 nefs and bounty of God. Every new breath you draw,» 
 is a new gift of God to you. How caufelefly then are 
 you fuch dreadful enemies to God .'* And how juftly^ 
 might God, for it, eternally deprive you of all mercy, 
 feeing you do thus requite God for his mercy and kind-' 
 nefs to you ? 
 
 2. Confider, how you would refentit, if others were 
 fuch enemies to you, as you are to God. If they had 
 their hearts fo full of enmity to you ; if they treated 
 you with fuch contempt, and oppofcd you, as yon do 
 God ; and injured you fo much as you do God, 
 how Would you refent it ? Do you not find that 
 you are apt greatly to refent it, when any oppofe you^ 
 and fhewan ill fpirit tov/ardsyou ? And tho' you ex- 
 cufe your own enmity againfl God from your corrupi: 
 nature that you brought into the world with you^ which 
 
 L you 
 
1 62 Men naturally God's Enemies. Se^.X. 
 
 you coukl not help ; yet you do not excufe others for 
 being enemies to you f om i heir corrupt nature that they 
 brought into the world, which they could not help; but 
 are ready bitterly to refcnt it notwiihlianding. 
 
 Condder therefore, if you, a poor,unworthy,unlovely 
 crcature,do fo refent it, when you be not loved, but hated, 
 how may God juftly refent it when you arc enemies to 
 him, an infinitely glorious Being ; and a Being from 
 whom you have received To much kindnefs ? 
 
 3. How unreafonable is it for you to imagine that 
 you can oblige God to have refpe6l to you by any thing 
 that you can do, continuing fiill to be his enemy. 
 If you think you have prayed and read, and done confi- 
 derable for God ; yet who cares for the feeming kind- 
 nefs of an enemy r 
 
 What value would you your Telf fet upon it, if a man 
 fhould feem to carry it refpe^ifully to you, with a fair 
 face, talking fmooth, and making a fhew of friend fhip; 
 when you knew at the fame time, that he was inwardly 
 your mortal enemy ? Would you look upon yourfelf 
 obliged for fuch refpefl: and kinJnefs ? Would you not 
 rather abhor it ^ Would you count fuch refpc(5l to be 
 valued, as Joab's towards Amafa, who took him by the 
 beard, and kilTed him, and faid, Art thou in health my 
 brother ? and fmoce him at the fame time tnJcr the 
 fifth rib, and killed him ? 
 
 What if you do pray to God ? Is God oMigcd to 
 hear the prayers of an enemy P V\ hat if you have taken 
 a great deal of pains, is God obliged to give heaven for 
 the prayers of an enemy ? God may juHly abhor your 
 prayers, and all that you do in religion, ;<s the flattery of 
 a mortal enemy. No wonder God does not accept 
 any thing from the hands of an enemy. 
 
 Ikf. V. Hence wc may learn how wonderful is 
 the love that is maniftfted in giving Chrift to die for 
 us. For this love is love to enemies, l^hr.t is taken 
 notice of in the text, ''While we were E^ e m 1 1: s , wc 
 
 were 
 
Ser. X. Men naturally God's Enemies, 1^3 
 
 were reconciled to God by the death of his Son.** 
 How wonderful was the love of God the Father in 
 giving fuch a gift, to fuch, who not only were fuch as 
 could not be profitable to him. and fuch as 
 could merit nothing from him, and poor little worms 
 of the duft ; but were his enemies, and enemies, 
 to fo great a degree 1 They had that enmity that aimed 
 at his life ; yet fo did he love them, that he gave his 
 own Son to lay down his own life, to fave their lives. 
 Tho' they had that enmity that fought to pull God 
 down out of his throne; yet God lb loved them, that 
 he fent down Chrift from heaven, from his throne there, 
 to be in the form of a fervant ; and in flead of a throne 
 of glory, gave him to be nailed to the crofs, and to be 
 laid in the grave, that fb we might be brought to a 
 throne of glory. 
 
 How wonderful was the love of Chrift, in thus ex- 
 ercifing dying love towards his enemies ! That he fhould 
 fo love thofe that hated him, with hatred that fought to 
 ■ take away his life ; fo as voluntarily to lay down his 
 life, that they might have life through him. " Herein 
 is love ; not that we loved him, but that he loved us^ 
 and laid down his life for us. 
 
 Inf. VI. If we are all naturally God's enemies, 
 hence we may learn what a fpirit it becomes us to be of 
 towards our enemies. Tho' we are enemies to God, 
 yet we hope that God ha^ loved us ; 'and we hope that 
 Chrift has died for us ; and we hope that God hasfor« 
 given'orwill forgive us; and will do us good, and be- 
 flow infinite mercies and bleifmgs upon us, fo as to make 
 us happy for ever. All this mercy, v/e hope has been, 
 or will be excrcifed towards us, while enemies. 
 
 Certainly then, it won't become us to be bitter in our 
 fpirits againft thofe that are enemies to us, and have in- 
 jured and ill treated us ; and tho' they have yet an ill 
 fpirit towards us. Seeing we depend fo much onGod's 
 forgiving us, iho' enemies, we fhould be of a fpirit oi' 
 J-. 2 forgivencfj 
 
164 Men naturally God's Enemies, Ser. X. 
 
 forgivenefs towardsour enemies. And therefore our 
 Savidur M.fccied it in that prayer, which he di61ate.l as 
 a gcflc;-al direflory to all ; '* Forgive us our debts, as 
 'we forgive our debtor 5^^ to enforce the duty upon us, 
 and to fhcw us how reafonabie it is. And we ought to 
 love them even while enemies ; for fo we hope God 
 hath done to us. We fhould be the children of our 
 father, who is kind to the unthankful and evil, f 
 
 If we refufe thus to do, and are of another fpirif, 
 wemay juQly expeft that God will deny us his mercy, 
 as he has threatned ! "If ye forgive men their trcfpalles, 
 your heavenly father will alfo forgive you : but if yc 
 forgive not men their trefpa(res,neither will your Fath'rr 
 forgive your trefpalfes. X The fame we have in the 
 parable of the man, who owed his lord ten ihoufand 
 talents. |1 
 
 t Luk. vi. 35. X Mat. vi. 14, 15. || Mat. xviii. 23,-35. 
 
 x><*<><><>c^%>c>o«><x>c<x><xxx><xx><xxxx><^^ xxxx 
 
 SERMON, 
 
 >c»o<>oocK>CK>^<;x>;>c-c>o<;;><x>ocK 
 
The Wifdom of GOD, as dif- 
 
 play'd in theWay ot Salvation 
 
 . by Jesus Christ, far fuperior 
 
 to the Wifdom of the Angels. 
 
 [March 1733] ' 
 
 S E R M O N> XI. 
 
 EPHESIANS iii. iQ. 
 To the Intent that now unto the Trincipalities and 
 Towers in heavenly T laces, might he known by 
 the Church the manifold Wi/dem of God. 
 
 ^|^,^HE apoflle, in fpeakingbere in the context 
 ^ T ^ of the glorious doftrine of the redemption 
 ^ '^ of finners by Jefus Chrift ; and how it was 
 ^'Hl^ in a great mcafure kept hid in the paft 
 aacs'of the world ; and that it was a myftery that they 
 dfd not underHand, but now, was in a glorious manner 
 brought to light. i\ 3,4,5. — '* By revelation he made 
 known unto me the myftery, (as I wrote afore in few 
 words ; whereby when ye read ye may undcrftand my 
 knowlec'gc in the my fiery of Chrifl) which in other 
 ages was not made known unto the fons of men, as it is 
 now revealed unto his 1 oly apoftles and prophets, by 
 the fpirit." Ar.d ,^^. 8^9. -Unto me, who am lefs 
 L 3 than 
 
1 66 The Wlfdom of God difplay'd Ser. XI. 
 
 than the leaft of all faints, is this grace given, that I 
 fliould preach among the gentiles the unfearchable riches 
 of Chrill; and to make all men fee what is thefellow- 
 fliip of the myftery, which, from [he beginning of the 
 world, hath been hid in God, who created all things by 
 Jefus Chrilt. " 
 
 And the apoQlc, in the text, informs us, that what 
 Chrift had accomplifhod towards his church. in the work 
 of redemption, had not only in a great meafureunvail'd 
 the mydery to the church here in this world ; but God 
 had more clearly and fully opened it to the un- 
 derfianding, even of the angels thcmfelves : And that 
 this was one end of Cjod in it. to difcover the glory of 
 his wifdoni to the angels. "To the intent that now 
 unto the principal if "res and powers in heavenly places, 
 might be known by the church the manifold wifdom 
 of God." 
 
 We may obferve in the text, 
 
 T. One end of the revealing God's counfels concern- 
 ing the work of redemption fpecified,viz. The glorify- 
 ing, or making known God*s wifdom. 
 
 2. The epithet given to the wifdom of God appear-' 
 ing in the work of reJcmption : it is called ?nani/old 
 v/ifJom ; bccaufe of the manifold glorious ends that arc 
 attained by it. Tlie excellent dcfigns. hereby accom- 
 pli fhcd, are very manifcff. The wifdom of God in 
 this is of vaff extent. The contrivance is fo manifold, 
 that one may fpcnd an eternity in difcovcring more of 
 the excellent ends and di(j),yrs accomplilhcd by it; and 
 the multitude and vaft varictyof things that are,by divine 
 contrivance, brought to confpirc to the bringing about 
 ihofc c!uls. 
 
 5. Wc may obferve, to -cuhom it is that God would 
 manifefl this his wifdom, by revealing the myflcry of 
 our rcdcmptic^n ; — and ihcy are not only men, but the 
 Angels, "I'o the intent that now unto the P/'/wr/f)a- 
 /;7/V; and Pcivcrsin bcCivcniy places might be known— 
 
 the 
 
Ser. XL in the Way of Salvation. i6y 
 
 the manifold wifdom of God." The Angels are often 
 called principalities and powers, which feems to be be- 
 caufe of ihe exalted dignity of their nature The An- 
 gels are of a very noble and excellent nature, . They 
 excel in ftrength and wifdom. Thofe that are the 
 wife men of the earth, are called princes in the (lile of 
 the apoftle, i Cor. ii. 6. " Howbeit we fpeak wifdom 
 among them that are perfe^l, yet not the wifdom of i his 
 world, nor of the princes of this world — f, 8. "Which 
 none of the princes of this world knew ; for had they 
 known it, they would not have crucified the Lord of 
 glory." So the Angels are called principalities for their 
 great wifdom. They may alfo be fo called for the 
 honor God has put upon them, in improving them as 
 his minii^ers and inftruments, wherewith he governs the 
 world : and therefore are called thrones, dominions, 
 principalities and powers, Col. i. i6. 
 
 They are called principalities and powers in heavenly 
 places, as diftinguifhing them from thofe that are in 
 places of earthly power and dignity. The offices, or 
 places of dignity and power, that the angels fuftain, are 
 not earthly but heavenly. They are in places of 
 honor and power in the heavenly aV_y,and the heavenly 
 kingdom. 
 
 One end of God in revealing his defign or contri- 
 vance for redemption, as he hath fo fully and glorioully 
 done by Jefus Chrift, is that the angels in heaven may 
 behold the glory of his wifdom by it. Tho' they are 
 fuch bright intelligencies,and do always behold the face 
 of God the father, and know fo much ; yet here is mat- 
 ter of in{lru6lion for them. Here they may fee more 
 of the divine wifdom than ever they had {^tn before. 
 It was a new difcovery of the wifdom of God to them. 
 
 4. Obferve the t'nne when this difplay of the wifdom 
 
 of God was efpecially made to the angels, and that is, 
 
 when Chrift introduced the gofpel difpenfation, implied 
 
 in thofe words, "To the intent that JSozo unto the 
 
 L 4 Principalities. >> 
 
l68 The W'tjdom of God dlfphyd Ser. XL 
 
 principalities.' &c. When Chrift came into the world 
 and died, and ii6tu dly performed the work of redemp- 
 tion, had fully and plainly revealed the counfels of 
 God concerning it ; and accordingly introduced the 
 evangelical dilpenfation, and ereOcd thegofpel church, 
 — then the angels underfiood more of rhe mydcry of 
 n^an's redemption, and the manifold dcfigns and coun- 
 fels of divine vvifdoin. than ever they had done before. 
 
 This is very plainly implied in the text and context. 
 
 In the foregoing v.rlc. the apoCtle after f[>eaking of 
 revealing of this wildom of God to man, "And to n akc 
 all men Ice, what is the fellcwfhipof this myftery &c. 
 He then (peaks of this myllcry as a thing from the be- 
 ginning kept hid till now. *'The myfiery, which from 
 
 ibe beginning of the world hath been hid in God 
 
 that now, &:c 
 
 Now in this verfc, he mentions another end,and that 
 is. that he may alfo at the fame time, make the angels 
 alfo to fee [God's wifdom in his glorious fcheme of 
 redemption] - 
 
 JSow at this time, .i.e. now Chrift has a^ually wro't 
 out redemption ; and fully reveal d [ it to the angels ] 
 which implies that it was alfo before a myflcry kept hid 
 from them in comparifon of v/hat it is now. 
 
 And this need not feem fl^ange ; for here is room 
 enough for the angels to difcovcrmore and more to all 
 etcrniiv.of the wifdom of God in this work. So mani- 
 fold and iniiniie is the wifdom thereof. 
 
 5. Obferve the medium by which the angels come 
 by this knowledge, viz. rhe church — ' That now unto 
 principalities — might be known Z7 the church, — i.e. by 
 ihe things they (ec done in the church, or towards the 
 church: and by what they fee concerninj^ rhe church. 
 »So hath it pKafed the fovcreign God that the angels 
 fhould have the moil glorious difcovcrics of divine wif- 
 dom by his doing? towards his church, towards a fort of 
 beings much inferior to ihcmfclves. It hath plcaledGod 
 to put this honor upon us.. DOC- 
 
Se R. XI. in the Way of Salvation, 1 69 
 
 DOCTRINE. 
 
 The wifdotn appearing in the way of fahation hi 
 JESUS CHRIST, is far above the wfdom of 
 the Angels, 
 • 
 
 This is evidently taught in this text ; for here it is 
 mentioned as one end of God in revealing the contri-* 
 Vance for our falvation, that the angels thereby might 
 fee and know how great and manifolds the vvifdom of 
 God is ; to hold forth the wonderfulnefs of divine wif • 
 dom to the angel's view and admiration. But why is 
 itfo, if ihiswiidombe not higher than their own wifdom ? 
 It never would have been mentioned as one end of re- 
 vealing the contrivance of redemption, that the angels 
 might fee how manifold God s wifdom is j if alUhe 
 wifdom to be fcen in it was no greater than their own. 
 It is mentioned as fuch a v ifdomasthey had never {'ecn 
 before, not in God, much lefs in themfelves. That 
 now might be known how manifold the wifdom of God 
 is J now, four thoufand years fince the creation. 
 In all that time the, angels had always beheld 
 the face of God ; and had been (ludying God's works 
 of creation for four thoufand years together; yet they 
 never till that day. had fcen any thing like that : never 
 knew how manifold God s wifdom is, as now they knew 
 it by ihe church. Here I would fhew, 
 
 I. That there is great wifdom manifefted in contri- 
 ving the way of falvation by Chrift. 
 
 II. That this wifdom is above the wifdom of the 
 angels. 
 
 I. I would fhew, that there is great wifdom mani- 
 fefled in coniriving the way of falvation 
 
 And to fhew ihig, I would conflder two things, viz. 
 I. The wonderfulnefs of the things done, by which 
 redemption is procured^ 2. Fhe wonderfulncis of the , 
 good that is attained thereby. 
 
 Fir/I, 
 
170 The Wiflom of God d'lfplay d StR. XL 
 
 F'lrfl, I would confider the wonderful ncfs of ihc 
 things done by which rcdcmprjon is procured. Such is 
 the choice of the perfon chofcn to be our redeemer, — 
 the fubftitutingof him in our room -, — his incarnaiion — 
 his life — his death — and exaltation. And in the 
 
 I ft place. We will confider [he choice of the perfon 
 to be our redeemer. When Qo^S. defigned the redemp- 
 tion of mankind, his great wifdom appears in that he 
 pitched upon his own, and only begotten Son,to be the 
 perfon to perform the work. f?e was a redeemer of 
 God's own choofing, and therefore he is called in fcrip- 
 ture.God's (f/^^?, (Ifai. 42 i.) The wifdom of choo- 
 (ing this perfon to be the redeemer. appears in his being 
 every way a fie perfon ; and in his being the only fit 
 perfon ; and in that, it fhcws a divine wifdom, x^oknow 
 that he was a fit and fuitablc perfon. 
 
 He was every way a fit perfon for this undertaking. 
 It was ncceffary, that the perfon that is the redeemer, 
 fhould be a divine perfon. None but a divine ptrfon 
 was fufHcient for this great work. The work is infi- 
 nitely unequal to any creature. It was rcquifire, that 
 the redeemer of finners, fliould be himfeif infinitely 
 holy. None could take away the infinite evil of fin, 
 but only one that was infinitely far from & contrary to 
 fin hiiufelf. Chrift is a fit perfon upon this account. 
 
 It was rcquifire, that the perf n, in order to be (uffi- 
 cient for this undertaking, fliould be one of infinite dig- 
 nity and wonhinefs,that he might be ca'pable of merit- 
 ing infinite blcfilngs. The Sun of Gcd is a fit perfon on 
 this account. 
 
 It was ncccfiary, that he fhould be a perfon of infinite 
 power and wijdom ; for this work is fo difficult, that it 
 requires fuch an one. Chrift is a fit perfon alfo upon 
 this account. 
 
 It was requifitc, that he fliould be a perfon infinitely 
 dear to God the father, in order to the giving an infinite; 
 value to his tranfadlions in the father's cftecm, and that 
 
 the 
 
S^R.XL in the Way of Sdlvaticn. 171 
 
 the father's love to him rnight balance the offence and 
 provocation by our fins. Chrifl is a fit perfon upon this 
 account. Therefore called the beloved, (Eph. i. 6.) 
 He hath made us accepted in the b/Aoved. 
 
 It was requifite, that the perfon lliould be one tliac 
 could 3ft in this as of his own ablofute ri^ht : one th^t, 
 in himf^lf, is not a fervanr or fuKje<fl ; bccaufe if he is 
 one that cannot a<n: of his own right, he cannot merit any- 
 thing. He that is a fervanr, and that can do no more 
 than he is bound to do, cannot merit. And then he that 
 has nothing that is abfolute'y his own, cannot pay any 
 price to redeem another, Upon this account Chrift is 
 a fit perfon ; and none but a divine perfon can be fit. 
 
 And he muft be a perfon alfo of infinite mercy and 
 love ; for no other perfon but fuch an one would under- 
 take a work fo difficult, for a creature fo unworthy as 
 man. Upon this account alfo Chrifl is a fit perfon. 
 
 It was requifite that he fhould be a perfon of un- 
 changeable pereffl ^rw^/? & faithful nefs ; otherwife he 
 would not be fit to be depended on by us in fo great an 
 affair. Chrift is alfo a fit perfon upon thi^ account. 
 
 The wifdom of God in chufing his eternal Son, ap' 
 pears, no: only in that he is a fit perfon ; but in that he 
 was the only fit perfon of all perfons that 
 are either created or uncreated. No created per- 
 fon, neither man, nor angel, was fit for this under- 
 taking ; for we have jull now fhewn, that he 
 muft be a perfon of in^nite holinefs — dignity — power 
 — wifdom ; infinitely dear to God — of infinite love and 
 mercy ; and one t'lat may act of his own abfoliite right. 
 But no creature, how excellent foever, has any one of 
 thefe qualifications. 
 
 There are three increatcd Perfons, the Father, Son 
 and Holy Gholt ; and Chriil alone of thefe was a (hi- 
 table perfon for a Redeemer. It was not meet, that the 
 Redeemer fhould be God the Father ; bccaufe he, in 
 the divine ccconomy of the pci fbns of the trinity, was 
 
 the 
 
172 The W'ijctom of God dijphyd Ser.XI. 
 
 the perfoTi that holds the rights of the Godhead, and fo 
 was the pcrfon offended, whofe julticc required fatis- 
 fa<5lion , —and was to be appeafed by a mediator. 
 
 It wa« not meet it fliould be the Holy Ghofl, for in 
 being mediator between the Father and the faints, he is 
 in fome fenfe fo between the Father and the Spirit. 
 The faints, in all their fpiritual tranfa<f>ions with God, 
 aft by the Spirit : or rather, it is the Spirit of God, that 
 afts in them : they are the temples of the holy Ghoft. 
 The holy Spirit dwelling in them, is their principle of 
 aftion, in all their tranfaftings with God. 
 
 But in thefe their fpiritual tranfaftings wichGod.they 
 aft by a Mediator. Thcfe fpiritual and holy exercifes 
 cannot be acceptable, or avail any thing with God, as 
 from a fallen creature, but by a mediator. Therefore 
 Chrifl, in being mediator between the Father and the 
 faints, maybefaidto be mediator between the Father 
 and the holy Spirit, that afts in the faints. And there- 
 fore it was meet, that the mediator fliould not be either 
 the Father or the Spirit, but a middle perfon between 
 ihem both. 
 
 It is the Spirit in the faints, that feekstheblcfling of 
 God, by faith and prayer ; and, as the apoflle fays, 
 with groanings that cannot be littered, {Rom.S. 26.) 
 JJkevjtfe the Jpirit nJfo helpetb cur infirm'ttiei : for zue 
 know not what we Jhould p/ ay for as we ou(^ht ; hut 
 ihefpirit it felf maketh interceffion for us, with groan- 
 ings that cannot he uttered. The fpiric in the faints 
 fecks divine blcffings of God, by and thro' a mediator : 
 and therefore that mediator mult not be the fpirit, buc 
 another pcrfon. 
 
 It flicws a divine wifdom, fo knoiv that he was a fit 
 pcrfon. No other but one of divine wifdom could 
 have known it. None but one of infinite wifdom could 
 have thought of him to be a redeemer of finncrs. For 
 ' he, as he is God, is one of the pcrfons ofTbnded by fin ; 
 Trhom fin is enmity ngainft ; whom man by his fin 
 
 had 
 
S^R. XI. hi the Way of Salvation. 173 
 
 had rebelled againft, and caft contempt upon. Who 
 but God infinitely wife could ever have thought 
 of him to be a redeemer of finners ! Him they had 
 fmned againft, were enemies to, and deferved infinitely 
 ill of ! Who would ever have thought of him as one 
 that fhould fet his heart upon man, and cxercife infinite 
 love and pity to him, — and infinite wifdom and power 
 and merit in redeeming him ! We proceed 
 
 2. To confider the fubQituting this perfon in our 
 room. After the choofing the perfon to be our redee- 
 mer, the next ftep of divine wifdom, is, in contriving 
 the way how he fhould perform this work. If God 
 had declared who the perfon was, that, his wifdom had 
 pitched upon, to do this work, and had gone no further, 
 there is no creature could have thought which way this 
 perfon could have performed the work. If God had 
 told them, that his own Son mufl be the Redeemer ; 
 and that he alone was a fit perfon for the work : and 
 that he was a perfon every way fit & fufficient for it, — 
 but had propofed to them to have coniriv'd a way how 
 
 this fit and fufficient perfon fhould do the work, 
 
 Here we may well fuppofe that all created underhand- 
 ings would have been utterly at a lofs. 
 
 The firft thing nectffary to be done, is that this Son 
 of God fhould become our reprefentative and furety ; 
 and fo be fubftituted in the finner's room. But who of 
 created intelligences would have tho't of aity fuch 
 thing as the eterna' and infinitely beloved Son of God 
 his being fubdiiiued in the room of finners ! Hisitand- 
 ing in flead of a finner, a rebel, an obje<n: of the wrach 
 of God I nd fhould n the finner's flead place himfelf 
 in the woful circumflances, that he has brought himfelf 
 into, by fin 1 Who would have thought of a perfon, 
 that was the eternal G(id. a perfon of infinite glory, his 
 undertaking to fland before God, as reprefenting finful 
 worms, that had made themfclves by fin inhniioly 
 provoking and abominable ! 
 
 For, 
 
J 74 7he Wijihm of God difplayd Se R .XI 
 
 For, if the Son of God be fubflituicd in the finncr's 
 room, then his (ii) nnifl be charged upon him : He will 
 thereby take tlie gniltof the (inner upon himfelf ; and 
 all that was due to ihc (inner for his (in, becomes now 
 due lo him ; and he mufl be fubjcO lo the (amc law that 
 nan was, both as to the commands, and threatnings : 
 but w])o would have thought of any (uch thing concern- 
 ing the Son of God ! Who would have thought, that 
 it was fir to be, or could be ! But we proceed, 
 
 3. To conllder the incarnation of Jc(us Chri(^. 
 7 lie next (lep of divine wifdom in contriving howChrid 
 fhouM perform the work of redeeming fmners, was in 
 determining iiis incarnation. If God had revealM his 
 counfcls tluis far to created undcrftandings, not only 
 that his own Son was the per(bn he had pitched upon, 
 for rhis work, but al fb that he had fubflituied him in 
 the linner's room ; and appointed him to reprefent the 
 finner, and to become his lurety ; and fo to take the 
 fmncr's obligations and guilt on himfelf: — and had^'re- 
 veaTd no more, but had left the reft to them to find 
 out ; ir is no way probable, that even then they could 
 ever have thought of a way, whereby this perfon might 
 actually have performed the work of redemption. For 
 if the Son of God be (ubffituted in the (inners (lead, 
 then the Son of God takes the fmner's obligations on 
 him(elf : as for indance ; he mud take the obligation 
 the (inrftr is under to perform perfect obedience to the 
 divine law. But it is not probable, that any creature 
 could have conceived how that could be polhble. How 
 fliould a perfon that is the eternal j eh ov ah, become 
 a ft rvnni, be under law, and perform obedience to the 
 Jaw of man 1 
 
 And I'zain. if the Son of God be fubflituied in the 
 fmncr's lloud. then he comes under the (Inncr's obi ga- 
 llon to (uflcr ihc punilhmcnt, which man's (in had de- 
 fervrd. And who could hive thought that tohave been 
 po(riblc I For how fhould a divine perfon, who is c(ren- 
 
 tially, 
 
SeR. XL in the- Way of Salvation. 175 
 
 tially,unchangeably,and infinitely happy/uffer pain and 
 tormenl ! And how fliould he rhat is the objedt ofGo I's 
 infinitely dear love, fuffer the wrath of his father 1 
 
 It is not to be fuppos'd, that created wifdom ever 
 would have found out a way how to have got over thefe 
 difficulties. But divine wifdom hath found out a way, 
 viz. by the incarnation of the Son of God. That the 
 word fhould be made flefli, that he might be both God 
 and man, in one perfon : what created underflanding 
 could have thought or conceived of fuch a thing as that ! 
 or could have conceiv'd that fuch a thing was pofTible 1 
 
 And if God had reveal'd to them. that it was poffible, 
 snd that \i fuould he, but left them to find out how it 
 fliould be ; — how may wc well fuppofc rhat they 
 would all have been puzzled and confounded, to con- 
 ceive of a way for fo uniting a man to tlie cternAl Son 
 of God, that they fliould be one perfon : that one that 
 is truly a man in all refpe^ts, as truly and properly 2 
 man as any man, fhould indeed and in truth, be the 
 very fame Son of God, that is God, and was with God 
 from all eternity. This is a great myflery to us. 
 Hereby, a perfon that is infinite, omnipotent and un- 
 changeable, is become a finite, a feeble man : a man 
 fiibjeft to our finlcfs infirmities. pafFions and calamities! 
 The great God, the fovereign of heaven and earth, is 
 become a worm of the dud. ( Pfal. 22. 6 ) " 1 am a 
 worm, and no man." He that is eternal and felf ex- 
 igent, is born of a woman as the refl of us are ' He that 
 is the great original fpirit is clothed with flefli & blood like 
 one of us 1 He that is .ndependent & felf Sufficient and 
 all-fufficient,that fupplies all creatures out of his boun- 
 tiful hand ; — he now is come to (land in need of food 
 and cloathing to keep him alive : He becomes poor, 
 " has not where ro lay his head ;" — ftands in need of 
 the charity of men ; and is maintained by it ! It is far 
 above us, to conceive how it is done. It is a great 
 wonder and myflery to us : but it was no myflery to 
 divifl^j wifdom. 4. Tnc 
 
\y(> The Wi/dom of God difplayd Ser. XL 
 
 4. The next thing to be confidercd, Is (he life of 
 Chrill in this world. The wifdom of God appears in 
 the circuniltanccs of his life — and in the work and bu- 
 (inefsof his life. Particularly, 
 
 I. The circumfianccs of his life. If God had re- 
 veal d that his own Son,(ht uld be incarnate, and (hould 
 live in this world, in the human nature ; and it had been 
 left to men to determine wh it circumliancts of life 
 would have been mo(t fuitablc for the Son of God to 
 appear in here, — liumanwilcom would have dtlt rmii.'d, 
 that he (liould appear in the world in a mo(t magni- 
 ficent manner ; wiih very exiraoidinary outward en- 
 f]gns of honor, authority and power far above any of 
 the kings of the earth that here he fhould reign in 
 great vidblcpomp and fplendor over all nations. — And 
 thus it was thai men's wifdom did determine, before 
 Chrifl Cjme. The wife, great men among the jews, 
 fcribcs and pharifees, who are called " princes of this 
 world ;" did e pe^ that the mefTiah would thus appear. 
 But the wifdom of God chofe quite otherwife : It 
 chofe that when the Son of God was incarnate and be- 
 came man, he fliould begin his life in a fiable ; that 
 he fliould for many years dwell obfcurely in a family 
 of low degree in the world ; and afterwards fhould be 
 in low outward circumfianccs : that he fhould be poor, 
 and n< t have where to lay his head ; — that he fhould 
 be niaintained by the charity of fbme of his difciples ; — 
 That he Hiciuld ' grow up as a tender plant, and as a 
 root out of a dry ground," (//fl.53.2.) "That hefhould 
 nor cry, nor lift up, nor caufe his voice to he heard in 
 the lircers," (//^/. 42 2.) That he fliould come to 
 Zion in a lowly manner, "riding on an afs, and a colt 
 the fole of an afs." — "That he fhould be defpifed and 
 rejected of men, a manor' forrows, andactjualntcd with 
 grief." 
 
 And now the divine determination in this matter is 
 made known, we may fafcly conclude ihac it is far the 
 
 mpft 
 
Ser. XI. /« the Way of Salvation. lyy 
 
 mod fuitable : and that it would not have been at all 
 fuiiable for God, when he was manifeft in flefii, to ap- 
 pear with earthly pomp, wealth and grandeur, as tho' 
 he affeiSlcd f'uch things as ihefe. No ! thefe things are 
 infiniiely too mean, and defpicable. For the Son of 
 God to flicw as if he afte6>ed or cfteemed them. 
 
 Men, if they had had this way propofcd to them of 
 the eternal Son of God, appearing on earth, viz. infuch 
 mean, low circvimflances, would have been ready to 
 condemn it, as foolifli and very unfuitable for the Son 
 of God. " But the fooliftincfs of God is wifer than 
 men," (i Cor. i. 25.) *'And God hath brought to 
 nought the wifdom of this wprld, and the princes of this 
 world," (i Cor, 2. 6.) 
 
 Christ, by thus appearing in mean and low out- 
 ward circumftances in the world, has poured contempr. 
 upon all worldly wealth and glory ; and has taught ut? 
 !to defpife it. It is becoming of chriftians to be above 
 thefe things and to defpife ihem. And if it becomes 
 mean men to defpife them, how much more did it be- 
 come iheSon ofGod ! And thenChrift hereby hathtaughc 
 us to be lowly in heart. We fee hereby how lowly 
 that Perfon was, that was infinitely high & great. Hov/ 
 lowly then fliould we be, who are indeed fo low & vile. 
 Again, 
 
 2. The wifdom of God appears ip the work and 
 bufinefsof the life of Chrifl. That he fliould perfecl:!/ 
 obey the law of God, under fuch great temptations : 
 That he fliould have conflifted with and overcome,- for 
 us, in a way of obedience, the powers . of earth & hell : 
 That he fliould be fuhjeft to, not only the rnoral law, 
 but \\\Q, ceremonial di\{o, that heavy yoke of bondage. 
 
 Chuist went thro' ihe time of his public miniilry, 
 in delivering to us divine inflruiflions and do^rincs. 
 The wifdom of God appears in giving us fuch an one 
 fo be our prophet and teacher, who is a divlue perfon : 
 
1 78 Ths W'tfdom of God ilfplayi Se r. XL 
 
 who is himfclf the very wifdom and word of God : A nd 
 u-ns from all cicrnity in the bofom ot the Father : — 
 that he fliouid find fuch an one to teach us : His word 
 will tend to be oF greater authority and weight than if 
 delivered by ihc mouth of an ordinary prophet. And 
 then it is wifely ordered that the fame (hould be our 
 teacher, that is pur redeemer : that his relations and 
 olTices. as redeemer, might the more (weeten and endear 
 his inrtruiTlions to us. We arc ready to give heed to 
 things that are faid by one that is dear to is. Our love 
 to their perfons make us to delight in their difcourie. 
 It is therefore wifely ordered, that he that has done fo 
 much to endear himielf to us, fhould be appointed our 
 great prophet to deliver to us divine do61rines. 
 
 5 The next thing to be < onlidercd is the death of 
 Chrift. The only begotten Son of God his dying, is 
 n mqans of falvation for poor (inners, that no other but 
 divine wifdom would have pitched upon. And when 
 it was revealed, v;:is doubtlcfs greatly to the furprize of 
 all the hods of heaven. This is what they admired 
 nith great adm'.iation when they faw it ; and never will 
 *cafe to wonder at. And how aflonifliing is it, that a 
 perfon that is bicilcd for ever, and is infinitely and cffen- 
 li:iliy happy, fnould endure the greatell fuflcrings that 
 ever was endured on earth ! That a perfon that is the 
 fupreme lord and judge of the world, fliould be ar- 
 raign d, and Ihould lland at the judgment feat of mortal 
 worniN, and then be condemned. That a perfon that 
 is the living God, and the fountain of life, Hiould be 
 put to death. That a perfon that created the world, 
 und gives .life to all his creatures, fhould be put to death 
 by his own creatures. That a perfon that is one of 
 infinire majefly and glory, and fo the objc£l of the 
 love, praifcs and adorations of angels, Hiould be 
 mocked and fpit upon by ihc vilelt of men. Thar 
 i perlon that is infinitely good, and that is love it ^o.^'t, 
 
 ihouia 
 
Ser. XL /« the Way of Sahatkn, 179 
 
 (honld fufTer the greaieQ cruelty. That a perfon that 
 is Infiniiely beloved of the father, fhould be put to in- 
 exprefllble anguifh under his own faihcr^s wrath. That 
 he that is king of heaven, haih heaven for his throne, 
 and the earth for his fpotflool, Ihould be buried in the 
 prifon of the grave. 
 
 How wonderful a thing is this ! and who would 
 lever have thought of any fuch thing coming to pafs. 
 But yet this is the way that God's wifdoni hath pitchecj 
 ypon, as the way of finners falvation : and this not iin- 
 /uitable, or any difhpnoyr toCbrift. 
 
 6. The iaft thing done to procure falvatjon for Cm- 
 ners, that we fliall here confider, is ChrilVs exaltation. 
 Divine wifdom favv it needful or inoft expedient, thac 
 the fame perfon ihat was incarnate, and that died upon 
 the crofs, fhould fit on his own right hand, on his owii 
 Jthrone as fupreme Governor of the world ; and fhould 
 have particularly the abfbJute difpofal of all things re- 
 Jaiing to man's falvation, and fliould be the judge of the 
 world. This was needful, becaufe it was re- 
 fluifite that the fame perfon that purchas'd falvation, 
 {hould have the beflowing of it ; for it is not fit, that 
 God fhould at all iranfa£l mih the fallen creature in a 
 way of mercy, but by a mediator. And this is exceed- 
 ingly for the flrengihning of the faith & comfort of the 
 faints, that he that hath indured fo much to purchafe 
 falvation for them, has all things in heaven, & in e^rth 
 delivered unto him j that he might beftow eternal life 
 to them that he purchafed it for. And that the fame 
 perfon that loved them fo greatly, as to fhed his prcr 
 cious blood for them, was to be their judge, whofe fen« 
 tence there could be no reverfing. 
 
 But this was another thing full of wonders, that he 
 ^hat was mm as well asGod ; he that was a fcrvxint, and 
 
J 80 The JFi/ikm of G od dllplayW S e R . XI 
 
 dice] like a malefa(^or ; thst this pcrfon not cxclufive 
 of the human nature, fliDultl be txalrcd to be made 
 the fovcrcign lord of heaven and earth, angels and men ; 
 the abfolutc difpofcr of eternal life and death ; the fu- 
 premcjud!j,e of all created intelligent beings. for eternity : 
 and fliould have committed to him, all the governing 
 power of God the Father ; and that, not only as God ; 
 •but as God- man, not exclulive of the human nature. 
 
 As it is wonderful, that aperfon that is ^/'y/r?^ fhould 
 bv humbled, fo as to become a (ervant, and to fulTcr as 
 a malcfaflor : fo it is in like manner wonderful, the 
 other way, tha he thai is God- man, not excluHve of 
 the man hdod, fliouKl be exalted to the power & honor 
 of the great God of heaven and earth. But luch won* 
 ders as ihefe has infinite wifdom contrived, and accom- 
 pliflicd in order to our lalvation. 
 
 8 E R M O N, XI. 
 
 E P H E S I A N S iii. TO. 
 To the Intent that noiif vuto the 'Frincipa'it'ies and 
 "Powers in heavenly "^P laces ^ might be ky.oi.vn by 
 the Church the manijold WiJJoin of God, 
 
 WE proceed now in the fecond place, to flicw, 
 how iliC wifdom of God will appear by the 
 confidcration of the good that is obtained by thofe tore- 
 mentioned things. The wifdom of the contrivance of 
 4jur rcdcmpiion will appear by Confidering, 
 
 Ftrjh How great and manifold the good ends arc 
 that are obtained. 
 
 Secondly, The wonderful circumftanccs of the ai- 
 taln'mcni thereof. P^^fit 
 
Ser. XL In the Way of Salvation, i8i 
 
 Firp, The good endi that are atraincd by thofe 
 things done in the work of redemption, arc exceeding 
 great and manifold. 
 
 1. T\\^ good is exceeding manifold. 
 Particularly, 
 
 (i.) AH manner of glory redounds to God hereby. 
 He is glorified in all his actributes : and each pcrfon ok 
 the trinity is, in this work exceedingly glorified. 
 
 GOD has greatly glorified himfeif in the work oc 
 creation ; — and in many of his other works of provi- 
 dence : but above all, is he glorified in ibis work of 
 redemption. AllGod s works do praife. him. His glory 
 fiiines brightly from them all : but as fome ftars differ 
 from others in glory, fo the glory of God fhines brigh- 
 ter in fome of his works than in others. And amongfl: 
 all thefe, the work of rcdempLion is like the fun in 
 his rtrength. The glory of the author is abundantly 
 the mofl refpendent in ibis work. 
 
 I. Each attribute of God is glorified in the work 
 of redemption. 
 
 (i.) In this work, God has exceedingly glorified his 
 zvifdom ; as may more fully appear before wc have 
 done with this fubjccfl. 
 
 (2.) God hath exceeditigly glorified \\\s power in this 
 work. It fhews the great and inconceivable pov/er of 
 God to unite natures lb infinitely diiferenr, as the di 
 vine and human nature, in one perfon. If God can 
 make one that is truly God, and one that is truly man, 
 one and ihe felf fame perfon, what is it that he cannoc 
 <lo ? This is a greater and more marvellous cllbrt, by 
 far, than creation or producing fomcihing out of 
 nothini^. 
 
 The power of God mofl glorioufly appears in man's 
 
 being actually faved and redeemed in tl\is way. In 
 
 his being brought out of a flate of fin and mifery. into 
 
 a conformity to God ; and at lait to ihc ful! and perfccl 
 
 M 3 enjoyment 
 
182 The W'ffdom of God difplayd Ser. XL 
 
 enjoyment ofGod. This \% a more glorious demonflra- 
 tion of divine powcr,than creating things out of nothing, 
 upon two accounts. One is, the effed is greater and 
 in^jre excellent. To produce the new creature is a more 
 glorious effc^V.fhan mecrly to produce a creature. The 
 making a holy creature, a creature in the fpiritual image 
 of God ; in the image of the divine excellencies, and a 
 partaker of the divine nature — is a greater cffcfl than 
 mcerly to give being to a thing. And therefore as the 
 cffc^ is greater, it is d more glorious manifeftation of 
 •power. 
 
 And then, upon another account nlfo is it a more 
 glorious manifedation of divine power, and that is, that 
 in this cfTcft of the afliial redemption of finners, the 
 term from zuhich,is rr.ore dt flam from the term /? ivh'ich, 
 than in the work of creation. The term from which, 
 in the WO: k of creation h nothing, and the term to 
 which, is beiri(r. But the term from which, in the work 
 of redemption, is a flate infinitely worfe than nothing ; 
 and <he term to which, a holy and a happy being,a (late 
 infinitely better than mere being. The terms in the 
 produdlion of the h{\, arc much more remote from one 
 another, than in the firfh 
 
 And then the production of this lad cffe^, is a more 
 glorious manifcQation of power, than the work of 
 creation ; becaiife, tho' in creation the terms are very 
 ^iilant : ncx'hing is very remote from being ; yet there 
 ^. no oppoflrion. The power of God in producing that 
 "lc£i is not oppofed. Nothing, makes nnoppnfition to 
 >.c crcatir.pj power of Ciod. Hut in redemption, the 
 power of G )d meets with and overcomes great oppofi- 
 Mon. There \j great oppofition in a fate of fin to a 
 :!atc of grace. iMen's luHs and corruptions arc ex- 
 ceeding opji^>(i(o r > grace nnd h linefs ; and do greatly 
 relid the p odiiiflii^n vi the i fllA. This oppofition is 
 overcome in nv.^i:j! r!;dcmpiion. 
 
 • And 
 
SeR. XL /;; the Way of Salvation, 183 
 
 And befides, there is great oppofition from fatan. 
 The power of God is very glorious in this work, be- 
 caufe it therein conquers the (Irongeft and mod power- 
 ful enemies, making the moft violent oppofition they arc 
 capable of. Power never appears more iikiftrious than 
 in conquering. Jefus Chrifl: in this work, conquers and 
 triumphs over thoufands of devils, llrong and mighty 
 fplrits. uniting all their flrengrh againR him. Luk. xl 
 21. '• When a ftrong man armed keepeth his palace, 
 his goods are in peace : but when a (tronger than he 
 fiiall overcome him, he taketh from him all his armour 
 wherein he trufled, and divideth his fpoil. Col. ii. i j. 
 ** And having fpoiled principalities & powers, he made a 
 fhew of them openjy, triumphing over them in the crofs. 
 
 (3 ) The juftice of God is exceedingly glorified m 
 this work. God is fo ftriftly anJ immutably juft, that 
 he would not fpare his Son when he took upon him the 
 guilt of men's fins, and was fubflituted in the room of 
 tinners ; he fpared him not at all. He would not abate 
 him the leafl mite of that debt which juflice demanded, 
 JuiVice fhould take place, tho' it coll: his infinitely dear 
 Son his precious blood ;. and his enduring fuch extra- 
 ordinary reproach & pain & death in it's moft dreadful 
 form. Such was God's juftice, that his love to his own 
 Son would not influence him to abate the lead of what 
 juftice required. 
 
 (4.) The hoUnefs of God is alfo exceeding glorious 
 in this work. Never did God fo manifeft his hatred of 
 fin as in the death & fufTerings of his only begottenSon. 
 Hereby he fhcw'd himfelf unappeafable to (In. And 
 that it was impoffible for him to be at peace with if. 
 
 f^.) God hath alfo exceedingly glorified his truth in 
 this way, both in his threatnings and promifcs. Herein 
 is fulfilled the threaienings of the law, wherein God 
 faid, **inthe day thou eateft thereof thou flialt furely 
 4ie." "And curfed is every one that continueth not in 
 
 M 4 all 
 
i84 The Wifhm of GoJ r/ifplayJ Ser.XI. 
 all things written in the book of the law to do them " 
 God fliew'd hereby, that not only heaven & earth fhould 
 pafs away, — but, which is a great deal more, that the 
 blood of him, who is the eternal Jehovah, fhould be 
 fpilt, rather than one jot, or little of his word fhould 
 fail, till all be fulfilled 
 
 (6 ) And laftly, Efpecially has God exceedingly glo- 
 rified his mercy and love, in this work. The mercy 
 of God Was an attribute never fecn before, in the exer-» 
 cifes of it, till it was fcen in this woik of redemptioii, 
 or the fruits of it. The good nefs of God appeared 
 towards the angels in giving them being and bleHcdnefs. 
 ]t appeared glorious towards man in his primitive flate, 
 a fiatc of holincfs and happincfs. 
 
 But now God haih fiiewn that he can find in his 
 licatt, to love finners, thofe that deferve his infinite ba- 
 rred : that have provoked him by rebellion againfl him ; 
 and that are enemies to him. And not only hath he 
 ihewn that he can love them, but love them fo as to 
 give them more and do greater things for them than 
 ever he did for the holy angels, that never finned or 
 offended their creator. He loved finful men fo as to 
 give them a greater gift than ever he gave the angels : 
 fo as to give his own Son, an^i not only to give him to 
 bo their poficlfion and enjoyment ; but lo give him to 
 be their facrlfice. And herein he has done more for 
 them, than \f he had given them all the viiiblc world ; 
 \C3L HiOre, than if he had given them all the angels, and 
 ail heaven bcfidcs. 
 
 GOD hath loved ihcm fo, that hereby he purchafcd 
 for then), deliverance from eiernal mifcry, and the pof- 
 icdion of immortal glv>ry. 
 
 idly. Each pcrfon of [he tili.ify is exceedingly glo- 
 rified in this work 'I'his is a iliing wherein the work 
 c.f redcmpii')n is diftiui^^uinjcd from all the other works 
 ol God. llie at(ribiiies of God are glorious in other 
 works of God : but the three perluus of cl;C triniiy arc 
 
 diflinaiy 
 
Ser XI, /« the Way of Salvation. 185 
 
 di{lin6lly glorified in no work as in this work of redemp' 
 lion. In this work every diftin£l perfon has his diftincfl 
 parts and offices afTigncd him. Each one has his par- 
 ticular and didinfi concern in it, agreeable to their di- 
 ninf^.perfonal properties & relations & oecomical offices. 
 
 The pcrfonsol' the trinity are each of them,di[!ii)<ftly 
 ^nd equally glorified in this work. The redeemed have 
 an equal concern with and dependance upon each per- 
 fon, in this affair, and owe equal honor and praife to 
 each of them. 
 
 The Father appoints and provides the Redeemer,and 
 accepts the price of redemption. The Son is the Re- 
 deemer and the price. He redeems by offering up him- 
 felf. The Holy Ghofl immediately communicates td 
 us the thing purchaled : yea, snd he is the good pur- 
 chafed. The fum of what Chrifl purchafed for us is 
 holinefs & happinefs. But the Holy Ghoft is the great 
 principle both of all holinefs & happinefs. The Holy 
 Ghoft is the fum of all that Chrift purchafed for men. 
 iJ-aL iii. 13.14. " He was made a curfc for us, that we 
 might receive the promifeof the fpirit, thro' faith. 
 
 The blcffednefs of the redeemed confiQs in parta- 
 king of Chrid's fulnefs, which confifls in partaking of 
 that Spirit, which is given not by meafure unto him. 
 This is the oil that was poured upon the head of the 
 Church, which ran down to the members of his body ; 
 to the flviits of his garment. 
 
 Thus we have an equal concern with, and depen- 
 dance upon each of the perfons of the trinity, di(lin6>ly ; 
 up;>n the Father, as he that provides the Redeenier, and 
 the Perfon of whom (he purchafe is made ; — the Son 
 as the purchafcr, and the price ; the Holy Gholt as the 
 good purchafed. 
 
 [Thus we have confidered how Go 1 is glorified in , 
 this work i which is part of the good obtained in ihe 
 work of Redemption.] 
 
 We proceed now H. To 
 
t^6 The Wi/dom of God difplay'd SeR. Xt. 
 
 II. To confider the wifdom of God appearing in 
 ^he variety, and exceeding grcatncfs of the good that is 
 hereby procure J for men. 
 
 Here we may diflindlly confider — The variety — and 
 the greatnefs of the good procured for men. 
 
 I. Here ate all forts of good procured for fallen man, 
 .that he does or can Hand in need of, or is capable of. 
 The wifdom of God appears in the way of falvation in 
 that it is fo fufficicnt a way. Herein it is moll worthy 
 of an infinitely wifeGod, as it is everyway perfeifi and 
 fufficicnt, and anfwcrs all our needs. 
 
 We in our fallen (late are mofl necefTitous creatures, 
 rfull of our wanes : but they are all anfwered in this way 
 of falvation. Every fort of good is here procured. 
 Every thing that would really contribute to our happi- 
 jiefs that \ve can think of, and a great many things we 
 could not have thought of, had not Chrift purchafed 
 them for us, and revealed them to us. Every demand 
 of our circumflances, and craving of our natures, is here 
 exa£^Iy anfwered. 
 
 Firft, As for inflance, we fland in need o? peace with 
 God. We had provoked God to anger, and the wrath 
 of God abode upon us, and we needed to have it ap- 
 peafed. This is done for us in this way of falvation. 
 Chrid, by fhedding his blood, has fully fatisficd 
 jufticc, and appeafed God's wrath, for all that fliall bc- 
 iicve in him. We were by the fentence of the law con- 
 demned to hell. We needed to have our (ins pardoned 
 that we might be delivered froni hell. In this work, 
 pardon of fin, & deliverance from hell, is purchafed for us. 
 
 Secondly, We needed not only to have God's wrath 
 appeafed, and our fins pardoned ; but we needed to have 
 ihc/fli'^wr of God. To have God, not only not our 
 enemy, but our friend. God's favour is alfo purchafed 
 for us by the rightcoufncfs of Jcfus Chrift. 
 
 Thirdly, 
 
Seh. XL in the Way of Salvation. 187 
 
 Thirdly, We needed not only to be delivered from hell, 
 but to have {'omc J at isfying happinefs beftowed. Man is 
 of fuch a nature, that he has a natural craving and third 
 after happinefs. And will thirft and crave, 'till his ca- 
 pacity is fiU'd. And his capacity is of vafl extent ; and 
 nothing but an infinite good can fill it, and fatisfy 
 his defires. But notwithfianding, provifion is made ia 
 this way of falvation to anfwer thofe needs of our fouls. 
 And there is a fatisfying happinefs purchafed for us : 
 that which is fully anfwerable to the capacity and crav- 
 ings of our fouls. 
 
 Here is food procured in hi> way of falvation to anf- 
 wer all our appetites and faculties of our louls. God 
 has made the foul of man of a fpiritual nature ; and 
 therefore he needs a fpiritual happinefs : fome fpiritual 
 objefi, in the enjoyment of which he may be happy. 
 And in this way of falvation. there is good procured, 
 that is fuitable to this fpiritual nature of man, a fpiiit. 
 Chrifl has purchafed the enjoyment of <Jod. as the por- 
 tion of our fouls, —who is rhe great and original Spirit. 
 And he hath purchafed the Spirit of God to cone and 
 dwell in us to be an internal principle of happinefs. 
 
 GOD hath made man a rational, intelligent creature. 
 And m.an needs fome good, that (hall be a fuitable ob- 
 je£l of his undcrllanding,for him to contemplate; where- 
 'in he may have full and fufficient exercife for his capa- 
 cious faculties, in the utmofi: extent of them : or in the 
 ucmoft extent they are capable of ; — an obje<5l that is 
 great and noble, and worthy of the exercife of the no- 
 bleil faculties of the rational foul. 
 
 Provifion is made for this alfo, in this way of falva- 
 ron. Here it is provided that God himfelf Ihould be 
 theirs, for them forever to behold & contemplate ; whofe 
 "glorions perfections and works are mofl worthy obje<5ls 
 of thein^provement of their faculties : And there is room 
 en >ugh for them to improve thcm^ and flill to exercife 
 rheir faculties to all eternity. And 
 
1 88 The IV'ffJom of God difplayd Se r . X I. 
 
 And what objefl can be more worthy to excrcife the 
 •underHanding of a rational foul, than the glories of ihc 
 divine being, with which the heavenly inrelligcncivs and 
 the infinite underf^anding of God him (elf is enicrtain'd ! 
 
 Our fouls need fume good that fhall be a fuitable 
 objcfl of the will and affe£lions : a fuitable objcfl for 
 the choice, the acquiefcence, the love and joy of the ra- 
 lional foul. Pro. ifion is made for this alfo in this way 
 of falvation. There is an infinitely excellent Being of- 
 fered to be chofen, to be relied in, to be loved, to be 
 rejoyccd in. by us : even God himfelf, who is infinitely 
 lovely, the fountain of all good; a fountain that can 
 never be exhauftcd, where we can be in no danger of 
 going to excefs, in our love and joy : and may be alTur- 
 cd ever to find our joy and delight in the enjoyment 
 anfwetable to our love and defires. 
 
 Fourthly. There is all pofTible enjoyment of this 
 object procured in this way of falvation. When pcrfons 
 entirely fet their love upon another they naturally dc- 
 fire to fee that pcrfon : mcerly to here of the perfon, 
 don't faiisfy love. So here is provifion made that we 
 fhould fee God, the obj?6l of our fupreme love. Not 
 only that we fhould hear and read of him in his word, 
 but that we fliould fee him with a fpiritual eye here : 
 and nor only fo, but that we fliould have the (atibfa6iioa 
 of feting Ciod face to face, hereafter. This is promifcd 
 {Mat. 5. 8 ) BU'Jpd are the pure in Heart ; for they 
 fhall feeGod. It is promifcd, that we fhall not fee God, 
 as thro' a glafs darkly, as we do now, but face to face. 
 I Cor, 13. 12. That we fhall fee Chrift as he is. ijoh. 
 3. 2. 
 
 We naturally dtfire not only to fee thofc that we 
 love, but to converfe with them. Provilion is made 
 for this alfo. that we fliould have fpiritual convcrfation 
 with (jod while here in this world ; and that we fhould 
 be hereafter admitted to converfe with Chrill in the molt 
 
 intimate 
 
Ser. XL /;; the Way of Salvation. j8q 
 
 intimate manner ppffible. Provifion ismadcinibis way 
 of falvation^thac wc fhould converfe withGod much more 
 intimately, than oiherwife it would have been pifTible 
 for us ; for nowChrifl is incarnate, he is in our nature : 
 he is become one of us ; whereby we are under advan- 
 tages for an immenfely more free and intimate convcr- 
 fation with him, than could have been, if he had re- 
 main'd only in the divine nature ; and fo in a nature 
 infinitely didant from us. 
 
 We naturally defire not only to converfe with thofe 
 that we greatly love, but to dwell with them. Provi" 
 fion, thro' Chrift, is made for this. It is purchafed and 
 provided that we fliould dwell with God in his own 
 houfe in heaven, which is called our father's houfe. — 
 To dwell for ever in God's prefence, and at his right 
 hand. 
 
 We naturally defire to have a right to that perfon 
 that we greatly love. Provifion is made in this way 
 of falvation, that wc fliould have a right in God ; a 
 right to him. This is the promife of the covenant of 
 grace, "That he will be our God. God with all his 
 glorious pcrfe£lions and attributes : with all his power 
 and wifdom ; and wiih all his majefly and glory, will 
 be ours : fo that we may call him our inheritance, and 
 the portion of our fouls : what we can challenge, hav- 
 ing this portion made over to us, by a firm inlf rument ; 
 by a covenant ordered in all things and fure. 
 
 And we way alfo hereby challenge a right to Jefus 
 
 Chrifl. Love defires that the right fliould be 
 
 mutual. The lover, dcfircs not only to have a right to 
 the beloved, but that the beloved fhould alfo have a 
 right to him ; he defires to be his beloved's, as well as 
 bis beloved fliould be his. Provifion is alfo made for 
 this, in this wile method of falvation, — that (jiod fliould 
 have a fpecial propriety in thofe that are redeemed, thac 
 they fljould be in a diilinguifhing manner /;// : that they 
 .^f^v^ ''- ftiould 
 
190 TJje Wi/Jom of God d]fplayd Ser- XL 
 
 fhou'd be his peculiar people. We are told that God 
 fcts apart the godly for himlelF, Pfal, 4. 3. They are 
 Called ('od's jewels. The fpoufe fpeaks it with great 
 fati<;f:iO!()n Ciod rejoycing, Cant. 2. 16. My beioved is 
 mine, and I am his. 
 
 Love defines to (land in foms near relation to the 
 beloved Piovifion is made by Chiift, th^ic we fhc^uld 
 fland in the ncareft poffible relation to God, that God 
 flioulJ be our father j and wc ihould be his children. 
 We are often innru61ed in the word of God, that God 
 is the father of believers, and that they arc his family. 
 
 And not only fo, but they fland in the nearefl relation 
 to Chrift Jcfus. There is the clofelt union poflible. 
 The fouls of befievers are marrieil ro Chrilt. The 
 church is the bride the lamb s wife. Yea, there is yet 
 a nearer relation than can be reprefciited by fuch a fimi- 
 litude as this. Believers are as the very members of 
 Chrirt, and of his flefh and of his bones, Eph^ 5. 30. 
 Yea. this is not ijear enough yet, biu "they are one fpi- 
 rit." 1 Cor. 6. 17. 
 
 Love naturally inclines to a conformity to the belov- 
 ed. To have ihovc excellencies, upon the account of 
 which he is beloved, copied in himfelf. Provifion is 
 made in this way of falvation, that wc may be conformed 
 to God ; that wc liiall be transformed into the fame 
 image. 2 Cor. ^18 IVe all with open face, beholding 
 as in a ^la/s, the a lory of the Lord, are changed into 
 the f me image from glory to glory. — And that hereafter 
 wc fliall (ee him as he is, and be like him. 
 
 It is the natural defireof love to do fomethi ni^ for ihe 
 beloved, either for his pleafure or honour. Provifioi) 
 is made for this alfo in this way of falvation ; that we 
 ftiould be made inllriiments of glorifying God, and pro- 
 moting his kingdom here, nnd of glorifying him to all 
 ficrniiy. 
 ^ Fifthly, 
 
Ser. XI. in the Way of Salvation. ipi 
 
 Fifthly, In this way of falvation, provifion is made 
 for our having every fort of ^oad [hat man naturally 
 craves; as honor, weahh, and plcafurc. 
 
 Here is provifion made that wefhould be brought to 
 the higheft honor. This is what God has promifed, 
 " That thofe that honor him, he will honor." And thac 
 true chridians fhall be kings and priefls unto God. 
 
 Chrift has promifed them, "That as his father has ap- 
 pointed unto him a kingdom, fo he will appoint unto 
 them, that they may eat and drink at his table in his 
 kingdom.'' — He has promifed to crown them with a 
 crown of glory, — and that "they flia]l fit with him in hi^ 
 throne." And that he will confefs their names before 
 his father, and before his angels." "Will give them x 
 new name." — And that they **fliall walk with him in 
 white." 
 
 Christ has alfo purchafed for them the great e/l 
 wealth. All thofe that are in Chrift are rich. They 
 HTcnozu rich. They have the befl riches. Are rich 
 in faith, and the graces of the fpirit of God. They 
 have gold tried in the fire. They have durable 
 riches 6c righteoufnefs. They have treafurc in heaven^, 
 where neither thief approacheth, nor moth corrupteth, 
 An inheritance incorruptible, undefiled, and that fadeth 
 not away. They are podeflbrs of all things. 
 
 Ch k 1 st has alfo purchafed pleafure for them. Plea- 
 fures that are immetWely preferable to all ihepleafures 
 of fcnfe, moft exquifiiely fvvecc, and fatisfying. Hchas 
 purchafed for them fulncfs of joy, and pleafurcs for ever* 
 more at God's right hand ; And that they may drink 
 of the river of God's pleafure. 
 
 Sixthly, Christ has purchafed all needed good 
 both for foui and body. While we are here, we lland 
 in need of thefe earthly things ; as Chrift obferves. 
 
 Christ has purchafed all that we ftand in need of» 
 and are beft for us. He has purchafed that God ihould 
 feed^and cloath us. MatLh,6 26, How muQh more Ih all 
 
 he 
 
Ip2 The Wijdom of God dlfphyd Ser. XL 
 
 he feed you^ O ye of little Jaith /'* How much more 
 fhall he cloaih you ! Chrift has purchafed thai God 
 (hould take caroof us, and provide what is needed, and 
 fhall be befk, of thcfe things, a^ a father provides for 
 his children, i Pet 5. 7. Cajl'in^ your care upon him, 
 for he careth for you. 
 
 Seventhly, Christ has purchafed good that is fui- 
 table for his people in all conditions. There is, in this 
 way of falvacion refpc(ft had to, and provifion made for 
 all circumflances that ihey can be in. Here is provi- 
 fion made, for a time of afHiflion, of all they Ihali llanj 
 in need of, at fuch a time. 
 
 Here is provifion made for a time of poverty and 
 pinching want. . 
 
 For a time of bereavement and mourning. 
 
 1 For fpiriiual darknefs 
 
 A Day of temptation. ■ 
 
 -A time of pcrfecution. 
 
 There is a fuitable provifion made for a time of death. 
 Sufficient provifion in this way of falvation for (bch a 
 time as that. Here is fuch a provifion made that is 
 fuflicient co carry a pcrfon above death, and all its ter- 
 rors; and to give him a compleat triumph over that 
 king of terror^ Here is enough in this way of falva- 
 tion to fi-vceien the gravc,and make it ceafe to feem ter- 
 rible. Yea, enough to make death, in profpeft to fccm 
 defjrable ; and in its near approach to b:; not terrible 
 bur joyful. ^ 
 
 ILigluly, There is provifion made in this way of *iaU 
 vation for the life and blcfFednefs of foul &: body to all 
 eternity, Chrilt has purchafed that uc InoulJ be deli- 
 vered 
 
Ser. XII. in the Way of Salvation. ^^3 
 
 vered from a (late of temporal dcatb,as well as fpiritual 
 and eternal. He has purchafed hat ihe bodies oi the 
 faints fhall be raifed to a refurrtftion of lite. He has 
 purchalcd all manner of perfection for the body that ic 
 is capable of, that it fhall be raifed a fpiritiial body, in 
 jncorruption, and glory : and be made like Chril^s glo- 
 rious body, and fhinc as the luf» in ihekirgdcm ot his 
 father. And that it fhould be glorified with che foul 
 and exifl in a glorified ellace in union with the foul c(3 
 all eternity. 
 
 Ninthly. But man in his fallen ftate flill needs fome^ 
 thing elfe in order to his happinels, than that thefe fore- 
 meniioned IhoulJ be purchafed for him. i e. He needs 
 10 be qualified for the pofTeffion and enjoyment of ihem. 
 In order to our hcirving a title to thefe biefTings .of the 
 covenant of grace, there is a certain condition muft be 
 performed by u>. We mud believe in the L( rd Jefys 
 Chrifi; ^Vid accept of him as offered in the gofpel, for a 
 Saviour. Hut this we cannot do of our lelvcs. — Buc 
 Chrirt has p rchafed this alfo for all the elefl. He has 
 purchafed that they fiiall have faith given them ; where- 
 by they (liali be united to Chrifl, and fo have a i\x\^ lo 
 his benefits. 
 
 But flill fom.ething further is neceflary for man, in 
 order to his coming to' the adlual pc'fTeirion of the inhe- 
 ritance. A man, a?nbon as he has believed, has a title 
 to the inheritance : but in order to come to the atSual 
 pofleffion of it, he muft perfevere in a way of hplj^^efs. 
 There is not only a gate that muft be entered ; buc 
 there is a narrow way that mufl be travel'd before we 
 can -arrive at heavenly blefTednefs ; and thaji: is a way of 
 univerfal and perfeverisg holincfs. But men after they 
 have believed, cannot perfevere in a svay of holinefs, of 
 themfelves. But xhere is fufficient provifion made for 
 ibis alfo/in the way pf falvation by Jefus Chrift. The 
 
194 "^he Wi/dom of God difplayd Ser. XII. 
 
 matter of a faint's pe- rfcver^^ce is fufficienlly fecured by 
 the purchafe chat Chrift has made. 
 
 But dill there is fomeihing elfe needful in order to 
 qualify a perfon for the aftual entering upon the en- 
 joyments and employments of a glorified cftate, viz. that 
 he fhould be made perfe6\ly holy : iliat all remainders 
 of fin fhould be taken away j for there can't any fin enter 
 into heaven. No foul muft go into the glorious pre- 
 fence of God, with the leaft degree of the fihh of fin. 
 But there is provifion made ; for Chrid has purchafcd 
 that all fin fhall be taken away out of the hearts of be- 
 lievers at death ; and that they fhou d be mnde pcrfe^lly 
 holy : whereby they fhall be fuHy and pcrfc^lly quali- 
 fied to enter upon the pleafures and enjoyments of the 
 new Jerufalem. 
 
 Christ has purchafcd aM both objc£live and inhe- 
 rent good : not only a portion to be enjoyed by us ; but 
 all ihofe inherent qualifications ncccfiary* to our enjoy- 
 ment of it. He has purchafcd not only juflification.biit 
 fan6\ification and glorification ; both holinefs and happi- 
 nefs. 
 
 Having confidercd the good attained in the way of 
 falvation, as manifold and various : I now proceed, as 
 propofed 
 
 II To confider the good attain'd,by this way of fal- 
 vation, for us, as exceeding gf^^^ 
 
 There is not only every lort%f good wc need. but of 
 every fort, in that decree fb as to anfwcr the cxtcnc of 
 our capacity, and the greatcft flretch of our dcfires, and 
 indeed of our conceptions. 
 
 Greater than our conceptions are here. — ^- 
 
 Greater than ever they could be, were it not 
 
 that God's revelation, and our own experience will teach 
 
 us— ~ 
 
 -■■■ Greater 
 
Ser. XII. ;« the Way of Salvation. 195 
 Greater than the tongue of angels can declare 
 
 The deliverance that we have in it is ex- 
 ceeding great : •^ 
 
 From guilt 
 
 From fin it felf- 
 Angcr of God — 
 
 Miferiesof Hell- 
 
 — — Obje£live and inherent good 
 
 ■ — -. Objeftive . 
 
 God 
 
 w Jefus Chrift 
 
 — — • Love great ■ 
 
 ■ ' Relation near —— 
 
 ■ Union clofe ■ 
 »— — Communion intimate 
 
 ■ ■ Vifion clear ■ ■ 
 
 Communication great 
 Conformity perfeft — 
 
 N % Eni. 
 
 yoymetJi 
 
196 fbe Wifdom of God aifplajJ Ser. XIL 
 
 Enjoyment full 
 
 Honor great 
 
 felory ineffable, of both foul and body 
 
 Riches immenfe — God and all things are thechrifli- 
 ?\n's treafure 
 
 ricafures unfpcakable and inconceivably great 
 
 Rivers of plcafure . .■■* 
 
 As to duration infinite 
 
 The benefit procured for us, is double infinite. Our 
 deliverance U an inhnire benefit ; bccaufe the evil wc 
 are delivered from/ is infinite 
 
 And the pofifive good beOowed is eternal. The 
 full enjoyment of all thofe bleflings merited) will hH 
 as long as God v/ill lafl:. 
 
 ><>oc<><><>C'>:^<><><><><><>o<><>CK>^^^ 
 
 SERMON 
 
 9 
 
=t??=^^ 
 
 SERMON, XIIL 
 
 EPHESIANS iii. 10. 
 
 To the Intent that now unto the ^Principalities and 
 Towers in heavenly T laces, might be known by 
 the Church the manifold Wijdem of God. 
 
 Jf'rom whence we obferved, this 
 
 D 
 
 OCT. The wifd-m appearing in the way of faU 
 vation by JESUS CHRIST, iifar above the 
 wijdom of the ang els. 
 
 For the more diftin^l: handling of which,wc propofed 
 to illuftrate two, propofitions. 
 
 I Prop That there is great wifdom manifeflcd in 
 contriving the way of fal vation by Chrift 
 
 II That this wifdom is above the wifdom of. the 
 Angels. 
 
 To fhew that it was a wife way, we propofed to con- 
 fidcr two things 
 
 Firfl. The wonderfulnefs cf the things done, by 
 which redemption is procured. — The choice of a per- 
 fon — fubfticuting' him — The incarnation of Chrift — his 
 life his death — and his exaltation 
 
 Second y. The wonderfulnefs of the way. appertain- 
 ing tc the good obtaine4 by it. Under which, we pro* 
 
 poled 
 
198 The Wijihm of God difplajd Ser. XIII. 
 
 pofcd to conficlcr two things, i. How great and mani- 
 fold ihe good ends are that are obtained by it. 2. The 
 wonder fuicircumftanccs of me attainment. 
 
 (i) How great and manifold the good ends are, that 
 are attained by it, as they re ace — to God — to men — 
 toangels— and devils, i. HowGod is glorified hereby. 
 2 W hat good is procured for men. 3. What benefits 
 the angels have hereby. 4. How fatan is overthrown. 
 
 Fiaving in ihe preceeding Sermon confidered — tlie 
 glory that is brought to God — and the good that is pro- 
 cured for man. I proceed, 
 
 III. 'i'o confider, what benefit the Angels have by 
 what is done in the affair of our redemption. So hath 
 the wifdomof God contriv d this affair, that the benefit 
 of what he has done therein fhould be focxtenfive, as 
 to reach the ele6t angels. It is for men that the work 
 of redcmi^ion is wrought out ; and yet the benefit of 
 the things done in this work is not confined 10 them, 
 or all that is properly called redemption, or included in 
 it is confined to men. The angels can't prtake in 
 this, for they have no need of any redemption, having ne- 
 ver fallen. Neither have they that dirc£l benefit, by 
 what is done in this work, that man has : yet they 
 have great indirc^^ benefit by it. 
 
 GOD haih fc) wifely ordered, ihat what has been 
 done dire^ly and cfpccially for men, in this, fhould re- 
 dound to ilio exceeding benefit of all intcLigent crea» 
 tures, that nrc in favour with God. That the benefit 
 of it fhou'd be fo diffufive as not to be confined to earth, 
 but reach heaven itfe f So great and manifo'd is the 
 gooci attained in this work, tha ihofe g'orious fpirits that 
 arc fo much above us, and were fo highly cxa'ted in 
 happincfs before, yet fliould receive great additioa 
 hereby. 
 
 J will fliew Im'j in fginc pariiculars. 
 
 I. The 
 
Ser. XIII. /;; the Way of Salvation. 199 
 
 I . The ange-s hereby fee a great and wonderful ma- 
 nifeftacion of the g'ory of God The happinefsot an- 
 gels as well as of menconfifts very much in beholding tbo 
 glory of God. The excellency of the divine Being is 
 a moff deight fu! fubje£l of contemplation to the faints 
 on earth ; but much more to the angels in heaven. 
 The more ho y any being is, ihe more fwee si^d de- 
 light fu! wi i it be to him to behold the g'ory and beauty 
 of the fupreme Being. 
 
 Therefore the beholding the glory ol God mufl be 
 exceeding ravifhin^ to the holy ange's, jhat are peifeft 
 in ho inefs, and never had their minds leaven'd with (in. 
 The manifcflations of the g ory of God, are as it were 
 the food that fatisfies the ange,s : they livfe thereon. 
 It is their greatcil happ.nefs. 
 
 And it is exceeding delightful to them to behold the 
 glory of God manifefted in his works. It is without 
 doubt much of their employment to behold the glory 
 of God appearing in his works. Therefore this work 
 of redemption greatly contributes to their happinefs and 
 delighc,as the glory of God is fo exceedingly manifciied 
 by it. For what is done, is done in the fight of the an- 
 gels, as is evident by our text and many other puffages 
 of holy fcripture. And they behold the glory of God 
 appearing hearin with entertainment and dcli<j,hc ; as it 
 is manifefl by 1 Pet. 1. 12. Which things the angels 
 defire to look into. 
 
 The angels have this advantage that now they may 
 behold the glory of God in tl,e face of jefus Chrifl, 
 where it fliines with a peculiar lull re and brigbrncfs. 
 This is fpoken of, i Tim. 3. 5. Great is the myflc'y 
 oj (^odlinefs, God zvas manifefi in the flejh, jufiifed in 
 the fpirttf feen of Angels, l^erliaps all God s attri- 
 butes are more glorioufly manifcAcd in this work, than 
 in any other that ever tlic angels fiiw. There is cer- 
 tainly a fuller manifcRation of fome of his attributes, 
 than'' ever they favv before j as is evident by 
 
 the 
 
200 The Wi/dcm of God dllphyd Sep , XIII. 
 
 the text, as wc have obfervcd already. And 
 cfpccially, ii is fo with rcfpeifl to the mercy and grace 
 of God, ihut fwcct and endearing artribiue of the di- 
 vine nature. The angels of heaven never faw foniuch 
 grace nianifcHcd before, as in the wo k oF redemption ; 
 ~nor in any meafure ec.ual to it. It is exceeding ravifh- 
 inc; to ih.cm to behold fiich a difcovery of this amiable 
 pcrfc cation of God. How full of ji,y doth ir fill the 
 heart of the angels, to fee fuch a bogndlefsand bottom- 
 Jcfs occnn of love and grace in the heart of God. . nd 
 iherefoic v\iih what njuycing do all the angels praife 
 Chrifl for, this work i^'i divine grace, his being flain I 
 Rev. 5. 1.1,12. And I beheld, and beard the voice of 
 many angels rowid about the throne, and the beafls and 
 the elders : And the number of them zoas ten thou* 
 /and times ten thoufand, and thoufands 0: thoujands ; 
 faying with a loud voice, zvorth- is the lamb that was 
 fain to receive power &richei & wiJdQm,and Jlrength^ 
 and honor ^ and glory . and blejjlng, 
 
 2. They have this benefit by it, that hereby Jefus 
 Chriil, God-man, is become their head. God. fubfifl- 
 ingin three perfons. Father, Son and i loly Gholt, was 
 the king of angels, and would have been, if it had 
 not been for our redemption. Biu it was owing 
 to what is done in this work, that lefus Ch.riii, 
 as God man, becomes ih licadof the angels. Chrill is 
 now not only the head of angels (imply as (Tzo}^, bm a$ 
 God man. Col. 2. 10. And ye a^e compleat in him» 
 who is the head of all principality & power. Eph. :, 
 20.21,22. IFhich he wrought in Chrifl, when he 
 ratjed him from the dead, and fet h:m on hii own 
 ^^ght hand in heavenly place s^ jar above all principal 
 Irty and power, and might and dominion, and every 
 name that is named, .not only in this zvorld, but alfo in 
 that which is to ccm'e, And hath put aU things under 
 his feet, and gave him to be head over all things fo the 
 church. 
 
 This 
 
Ser Xlli. /» the Way of Salvation. 2bi 
 
 This is a part of the exahation and glory of Chrifl, 
 which God confers on him, as his reward. But not on- 
 ly {^t but it is greatly to the angels benefit. It is 
 God's manner in his dealings with his eleO creatures, 
 in the fame works wherein he glorifies himfelf", or his 
 Son, greatly to benefi. them. 1 he lame dealings of 
 his that are molt for his glory, fhall be moll for their 
 good. 
 
 That Chrift God- man fhould be made the head olF 
 the angels, is greatly to their benefit, 
 
 Firft, bccaufe they become hereby more nearly re- 
 lated to To glorious a perfon. They have a more near 
 )l'«lation and clofe union with the Son of God, than o- 
 therwife they would have. The angels efteem it a 
 grent honor'done them to be related to fuch a Perfon as 
 Jefus Chrid, God- man, who by reafon that he is a di- 
 vine Perfon is an infinitely honourable perfon. 
 
 The angels by Chrifl s becoming their head, are be- 
 come nearly related to him. They with the faints are 
 gathered together in one in Chrid, Kph. l. lo. They 
 by virtue hereof, tho' Chrift be not their redeemer as he 
 is our's, yet have a right and propriety in this glorious 
 Perfon, as well as we. He is theirs : tho' not their 
 Saviotir, yet he is their head of government, and bead 
 of influence. 
 
 Secondly, Again this is greatly to their benefit'; as 
 they, as well as we, hereby are under advantages for a 
 far more intimate converfe with God. The divine na- 
 ture is at an infinite diftance from the nature of angels, 
 as well as from the nature of man. This diftance for- 
 bids that familiarity and intimacy of inttrcourfe — — . 
 It is therefore a great advantage to the angels, that 
 God is come down to them in a created nature ; and in 
 that nature is become (htir head; fo that their inter- 
 courfe and enjoyment may be more intimate. They 
 are invited by the fimilar qnaifications of the created 
 mature, tnat the JSon ot ^jod is in, 
 
 © Thirdly 
 
202 The WtJJom of God d'tffhyd Sek. XIII. 
 
 Thirdly. It is for the benefit of the angels, as here- 
 by the ele^ of mankind are gathered into this Society. 
 Chrift by the vvoik of redemption, gathers in the cleft 
 of mankind to join the angels of heaven : Eph. i. lo. 
 ^hat in the Jijpenfation of tJye julnefs of times, he 
 mi <lht gather together in one all things in Chrift, both 
 T^hich are in hea"jen,& zuhich are on earth, even in him. 
 Men are brought in to join with the angels ; to 
 join with then?) in their work of praifing Gcd ; to partake 
 with them of their enjoyments. The angels greatly 
 rejoyce at this. They rcjoyce when but one pcrfon is 
 gathered in, as Chrid leaches us, Luk. 15. 10. Liie^ 
 zojje I fay unto you, there is joy in the prefence of the 
 cngels 0, God,overonefmner that repenteth. The hiea- 
 vcnly fociety is made morecomplcai by this acccffion of 
 the faints to it. The faints and angels will contribute 
 to the happinefs of each other. The angels rejoyce 
 that others are added to join them and alTill ihcm ii-i 
 praifing God. 
 
 The vacancy by the fall of argcls h filled up 
 
 Fourthly, It tends to make the angels the more to 
 prize their happincls^ wl»en they fee how much it coft 
 to purchafe the fame hrippincfs lor man. The angels 
 the* they knew fo much, yet bc^ not incapable of be- 
 ing taught more and more of the worth of their own 
 happinefs. For the worth of it is infinite, and there- 
 fore the underdnnding of an angel cannot comprehend 
 jt. But when they law how much it coll to purchafe 
 the fjme happincis for man ; that it cod the precious 
 blcod of the Son of God. This tended to give them z 
 great fenfc of the infinite value of their happint fs. They 
 never faw fuch a teiUmony of the value of the cicrnal 
 enjoyment of God before. 
 
 Thus we have flicwn, how the wifdom of God ep- 
 peari in the woik of redemption in the good ends aiiuin- 
 cd thereby, with refp-.ft 10 God, jnen and angels. 
 
 We 
 
Ser.XIIL !h the Way of Salvation. 203 
 
 We come now 
 
 IV. To (hew what good ends are obtain'd with re* 
 fpeft to the devil, God's grand enemy, in his overthrow 
 and the ruin of his kingdom. Satan and his angels re- 
 belled againfl God in heaven. He proudly prefumed 
 to try his (Irength with God's, He oppoled ftrength^ 
 And when God by his almighty power over came tlie 
 ftrength of fatan, and fent him like lightening from hea- 
 Ten to hell with all his army; fatan. does not give out ; 
 but tho' he was conquer d when he oppofed his l^rength 
 to God's, yet he hoped to get the viftory by fubtilty» 
 Tho' he could not overcorae God by power, yet he 
 hoped to fucceed by craft : tho' he found that God's 
 power could eafily cafi them headlong from heaven to 
 the bottomlefs pit ; yet this proud fpirit did not defpair 
 of out-witting God ; and fo his fubtilty, difappointing 
 him of his end in creating this lower world. 
 
 GOD therefore has fhewn his great wifdom in over- 
 throwing faian's defign. He has difappointed the devifes 
 of the crafty, fo that they cannot perform their enter- 
 prize. He has carried fatan's counfel Ivradlong. 
 
 I. Satan thought to have difappointed God of his 
 own glory,that he defigned in creating this lower world : 
 And to make mankind, which God had made for his own 
 glory, not to be for God's, but for his own glory, la 
 letting up himfelf God over them. 
 
 Now Chrifl-, by what he has done, in the work of 
 redemption, has ovorthrown, fatan, has utterly frus- 
 trated him, as to this end of his, viz. robbing 
 God of his glory. God is not robbed of his glory ; but 
 
 is exceedingly glorified in mankind 'in the ele6l 
 
 to the furprizc of angels and devils. God by redemp- 
 tion has all the glory of mankind that he intended, and 
 more than ever, either men, angels or devils thought 
 of, or imagined that God intended. 
 
 Satan did not know any way how God could havd 
 his intended glcry by mankind, after he had procured 
 
 O 2 their 
 
ao4 The Wijiom of God di/phyd Ser, XIII. 
 
 their fa'l. But God knew a way that the devil never 
 thought of. Neither could the wifeft angel in heaven 
 have thought oi it. 
 
 UOD might have g'orified hisjuflice in the dcftru^lion 
 ofal mankind. But it was God's defign in creating 
 the wi>rld to glorify hisgoodncfs& love ; and not only 
 to be glonfied eventually but to be fervcd and glorified 
 a^^ually by mankind. Satan intended to frullraie God 
 of this end ; but his defign is confounded by the re- 
 demption of Jefus Chrift. 
 
 2. Another delign of the devil, was to gratify his 
 envy, in (htr utter dellruflion of mankind. But by the 
 redemption of JefusChrill, this malicious defign of faian's 
 is crolt : becaufe all the elefl, whom God dcfign'd 
 fhould be h^ppy when he made the world, are brought 
 to their deflgncd happinefs ; which is much greater than 
 ever faian thought it was in God*s heart to beftow on 
 man. 
 
 And tho* fome of mankind arc left to be miferabl^ 
 yet that does not anfwcr fatan's end ; for this is ordered 
 for God s ghry. No more arc leftmiferabie than God 
 faw meet to glorify his juflice upon. 
 
 One end why God luffered fatan to do what he did 
 in procuring the fall of man, was that his Son might be 
 glorified in conquering that ftron^, fabtil and proud 
 fpirit, and triumphing over hirr. 
 
 How glorious doth Chrift I'cfiis appear in baffling and 
 triumphing over this proud king of darknefs, and all ihs 
 haughty confederate rulers of hell. 
 
 How glorious a fight is it to fee the meek and pa- 
 tient Lan.b of Cod, leading that proud, malicious and. 
 mighty enemy in triumph ! What (bngs doth this caufc 
 in heaven ! 
 
 It was a gli lions fight in Ifracl to fie T)avid carry- 
 ing lie hcr.d of ( oli;»h in iriumph to Jeiufalem. It 
 appeared a glorious fight to the daughters of Ifracl, who 
 came cut with timbrels and with dances, and fang. 
 
Ser.XIIL in the Way of SalvatloH. 2^5 
 
 '< Saul hath flain his thoufands, and *Davtd\vi% ten 
 thoufands.*' But how much more glorious to fee thcSon 
 o^ 'David and the Son of God. carrying the head of the^ 
 fpirirual Gohah, the champion of the armies of hell, in 
 triumph to the heavenly Jerufalem. 
 
 This vi£lory of Chrifl is much celebrated. It is with 
 a principal view to this, that Chrill is called, " TheLord 
 of HoMs or Armies, and a Man of War, Exod, 15. j. 
 And P/al, 24. 8. *' Who is this King of Glory ! The 
 Lord ftrong and mighty, the Lord mighty in Battle." 
 
 Thus we have briefly fhewn,how ihe wifdom of God 
 appears, in the contrivance of our falvation,by thegrcat<» 
 nefs. and manifoldnefs, of the good ends that arc ob- 
 tained. We proceed. 
 
 Secondly, To fhew how the wifdom of God appears 
 in the wonderful tpanner and circumftances, of the at» 
 tainment of this good. ' ' And here, 
 
 I. I would obferve forae things under this head,with 
 refpe£i: to the glory of God that is obtained thereby^ 
 
 I. By thift contrivance for our redemption, God's 
 greateft difhonour is made an occafion of his greateft 
 glory. Sin is a thing by which God is greatly diflio- 
 noured ; the nature of it's principle is enmity againft 
 God, and contempt of him. And man by his rebellion 
 has greatly diflionoured God. But this dilhonour by 
 the contrivance for our redemption, is made an occafion 
 of ihe greaicfl manifeftation of God's glory that ever 
 was. Sin, the greateft evil, is made an occadon of the 
 greateft good 
 
 It is made an occafion of a greater glory, than before 
 was, or than otherwife would have been. It is the na« 
 ture of a princi^^le of fin that it feeks to dethrone God ; 
 but this is hereby made an occafion of the greateft ma- 
 nifeftation of God's royal majelly and glory thai ever 
 was. By fin, man has flighted and difpifed God. But 
 this is made an occ ifion of his appearing the more great" 
 ly honourable. Sin cafts contempt upon the authority 
 
 and 
 
lo6 The Wijdom of God dlfplay'd S E R.XIIL 
 
 and law of God. But this is. by the contrivance for 
 our redemption, made the occafion of the grcated honor 
 done to that fame authority, and that very law, that 
 ever \\as. It was a greater honor to the law of God 
 that Chrid was fubjeft to it, and obey'd it, than if all 
 mankind hnd obey'd it. It was a greater honor to God's 
 auihoriry that Chrift fliew'd fuch great rcfpe^l, and fuch 
 intire iiibjc^ion to it, than the perfc(fl obedience of all 
 the angels in heaven. 
 
 Man by his fin fhew'd his enmity againft the holinefs 
 of God : but this is ir.adc an occafion of the greateft 
 manifcOation of God s holinefs. The holinefs of God 
 never appeared to the degree it did when God executed 
 vengeance upon his own dear Son. 
 
 2. So lias the wifdom of God contrived that thofe 
 attributes are glorified in man's falvation ; whofc glory 
 fccmed to require his de(lru£lion. When man had fall- 
 en, fevcral attributes of God feemcd to require his de- 
 ffru(fiion. The julVice of God fecmed to require it ; 
 for the juflice of God requires that (in be puniflicd as it 
 deferves : But it deferves no lefs than eternal dcflru^ii- 
 on. God proclaims it as a part of the glory of his na- 
 ture, that he will in no wife clear the guilty, Exod, 
 
 And fo again the holinefs of God fecmrd to require 
 man's dc(lru61ion ; for God by his holinefs infinitely 
 hates (in. This fcemed tp require therefore that God 
 fbould manifcfl a proportionable hatred of the (inner ; 
 and that he fliould be for ever an enemy unto him. 
 
 And the truth of God feemed alfo to require man's 
 dcHruflion ; for eternal death was what God had threat- 
 ncd for (in. one jot or tittle of which word cannot by 
 any means pafs away. 
 
 But. yet fo has God contrived that thofe very attri- 
 butes not only do allow of man's redemption, and arc 
 not oppolitc unto it ; ibcir glory is not only not incon- 
 
 fiflen*- 
 
Seii.XIII. /» the Way of Salvation. 207 
 
 fiftent with k, but they are glorified in it. That fame 
 vindictive jufliee is glorified in this way of falvation. 
 It is manifeft in the death and fufTerings of Chrift : So 
 that fame holinefs of God and hatred of fin, that fecmed 
 to require man's damnation, is fecn in Chrift's dying for 
 finners.-' 
 
 So herein alfo is manifefted and glorified the truth of 
 God, in the threatenings of the Law. 
 
 3. Yea, it is fo ordered now that the glory of thefe 
 attributes requires the falvation of thole that believe. 
 The juftice of God that required man's damnation, and 
 fecmed inconfiftent with his falvation, now does as much 
 require the falvation of thofc that believe in Chrift, as 
 ever before it' required their damnation. Salvation is an 
 abfolute debt to the believer from God, fo that he may 
 in juftice demand and challenge it ; not upon the ac- 
 count of what he himfelf has done ; but upon the ac- 
 count of what his Surety has done. For Chrift has 
 fatisfied juftice fully for his fin ; fo that it is but a thing 
 that may be challenged that God fiiould now releafe 
 the believer from the puniftiment ; it is but a piece of 
 juilice, that the creditor fhould releafe the d€btor,when 
 he has fully paid the debt. And again, the believer may 
 demand eternal life, becaufe it has been merited by 
 Chrift, by a merit of condignity . So it is contrived that 
 that juftice that feemed to require man's deftruftion, now 
 requires his falvation. 
 
 So it is with the truth of God. The truth of God that 
 feemed to require man's damnation, now requires man's 
 falvation. At the fame time that the thrcafning cf thq 
 law ftands good,there is a promifc of eternal life to many 
 of them that hav& broken the law. They both fiand 
 good at the fame time ; and the truth of God requires 
 that both ftiould be fulfill'd. And how much foevcr 
 they feemed to interfere one with another, yet fo is the 
 matter contrived in this way of falvation, thai both arc 
 fulfil/Uand do not interfere one with another* 
 
 At 
 
2 c8 The Wifiom of God difplay'd S e n XII. 
 
 At the very fame time that God uttered that threat- 
 ring, " In the day thou eatcft thereof thou flialt furely 
 die :" ahd c.t the fame tijTiC that sAdam had firft eaten 
 the forbld(!rn fruit ; there was then a pronniie ftood 
 good,ih«i many ihoufands of Adonis race (hould obtain 
 cterrnl liie ; for this prcmile W?s niiidc before the world 
 was 10 Jcfns Chrid. V hat a difncujiy and «n incon 
 {](lence,did here fecm to be ? bur it was no diffiuliy to 
 the wifdc m of God, which had fo contrived that there 
 fljould lipjxyr no ircoi.lidcrce ; biu rhai that promife, 
 and that ihrratcnlnp, fhculd be both fully accomphflied 
 to the glory of Cod s truth in each of ihcm Plal ^^. 
 lo. AJercy and truth are mtt together, righteoufne/s 
 and peace have kiffea each other. 
 
 4. 1 hole very attributes which fcemed to requi re- 
 man's dcflru6hon, ?remore gloricus in his faivation^ibaii 
 ihcy would have been in his dtO* virion. 
 
 l he revenging juflicc of Cod is a great deal more 
 finanifeded in the death of Chrifl, than it would have 
 been if all mc'.nkind hod been damned to all eternity ; 
 and thrt bccaufe, if man had rem.aincd under the guile 
 and 'iTpularicn of fin, the juflice rf God would i^oi have 
 hnd fuch a trial, as it had, wlien his own Son was under 
 the im.putaiicn of fin. If all mankind had flood guilty, 
 and juflice had called for vengeance upon them, - — that 
 would have been, in no wife, Juch a trial of the irflexi- 
 blcnefs and unchangeablenefs of ihcjudicc of God, as 
 when his own Son, that was the objc61 of his infinite 
 lovc,and in whom he infinitely delighted, flood with the 
 imputation of guilt upon him. 
 
 This was the greatcfl trial that could be, whether or no 
 Cod's juflice was perfc^ and unchangeable, or nor. 
 This was thcgrcatcft pffi"ible trial whether or no God 
 was fo jufl that he would not upon any account, abate of 
 "what juflice required. This was the grcaied trial that 
 cr.n be conceived of, whether or no God wculd liavc 
 any refpcft to perfons, in judgment. And Gou when 
 
Ser. XIII. " /« the Way of Salvation. 209 
 
 there was fuch a trlal,hath appcar'd immutably juft. He 
 exiled aall, even the utmoft farthing of the debt due to 
 juftice, of his Son. 
 
 So the majefly of God appears much more in the 
 fufferings of Chrift than it would have done in the etei- 
 nal fuflerings of all mankind, — that his juflice fhould 
 be executed upon fo great a pcrfon, a perfon of infinite 
 dignity. It exceedingly (hews the awful majcfty of 
 God ; as tliemajefly of a prince appears greater m the 
 jufl punifliment of great perfonages that are under the 
 guilt of treafon, than lefler perfons. 
 
 And then the fufferings of Chrift have this advantage 
 of the eternal fufferings of the wicked* for impreffing 
 upon the minds of the fpe£lators a fenfe of the dread 
 majefly and infinite jullice of God, and his infinite ha- 
 tred of fin ; viz. that the eternal fufferings of the wick- 
 ed never will be feen aftually accomplifhed»and finifhed j 
 whereas they have feen that which is equivalent to thofe 
 eternal fufferings aftually fulfilled and finifhed in the 
 fufferings of Chrifl. 
 
 5. Such is the wifdom of this way of falvation, that 
 the more any of the ele61 have difhonoured God, the 
 more is God glorified in this redemption. Such won- 
 ders as thefe are accomplifhed by the wifdom of this 
 way of falvajtion. Such things as thefe, if they had 
 been propofed to any creature intelligence, would have 
 fcemed flrange and unaccountable paradoxes, till the 
 counfels of divine wifdom concerning the matter were 
 unfolded. 
 
 So fufEcient is this way of falvation, that it is not 
 inconfiftent with any of God*s attributes to fave the 
 chief of finners. However great a finner any one 
 has been, yet God can, if he pleafes, fave without any 
 injury to the glory of any one attribute. And not only 
 fo, but the more finfu any one has been, the more doth 
 God glorify bimfelf in his falvation. I he more doth he 
 glorify his power, that Jie can redeem one in whom 
 
1 1 o The JFi/dovi of G od d'lfp^ayd Se R . X I V. 
 
 fin fo abounds, and of whom fatan has fuch ftrong noH. 
 fefllon. .Tlie greater triumph has Chrift over his grand 
 advcrfary, in redeeming and fetting at liberty from his 
 bpn 'age ihf^fc that were his grcateft vaiTltls. 'J'he more 
 doih the fuflicicncy of Chrill appear, in that it is fuffi- 
 cieiit for Ibch vile wretches. 
 
 The more is the fovcrcignty, and boundicfs extent of 
 the mercy of God manifefled, in that it is fufficient co 
 redeem thofc that are mod undefcrving. Rom. 5. 20, 
 JVh^re fin abotn:ded, grace did much more abound. 
 
 S E R M O N, XIV. 
 
 EPHESIANS iii. 10. 
 
 71? the Intent that now unto the Vrincipalities and 
 Towers in heavenly T^ lares, might be known by 
 the Church the manifold Wifd^ni of Gi>d. 
 
 \Vc now come, 
 II. ^"*0 lake notice of fome wonderful circumQan- 
 i ces of the attainment of our good, here- 
 by J which fliews the great wifdora of this 
 contrivance. 
 
 .. So hath God coiitrivcd in this way, that a fmful 
 creature, fliould become not guilty ; and he that has no 
 riglucoufnefs of his own, fhould become righteous. 
 Thcfc things if ihcy had been propofcd, wou d have 
 appeared contradidtions to any but only the divine un- 
 dcrHandiiig. 
 
 If it had been propofcd to any creature, to find out 
 a way that a finlul creature Ihould not be agulity crca- 
 
 lurc, 
 
Ser.XIV. Ih the Way of Salvation.^ 1 1 1 
 
 ture, bow impoJible would it have been judged, that 
 there ^fhou'd be any way at all. It would doubtlefs 
 have been judged impofTible but that he that has com- 
 mitted nn,mu(t (land guiliy of ihe fin he has committed. 
 And if fin be fuch a thing as necclTarily obliges to pu- 
 nifhment, then, that it muft ob ige to punifhment him 
 that has committed it. If punifhment and fin be infe- 
 pcrable, then that punifhmert and the finner are infe- 
 perable. {f the law denounces death to the perfon that 
 is guilty of fin, and it be impoffible, that the lawfhould 
 not take place, then that he that has committed fin muft 
 die Thus any created iinderftanding would have 
 thought. 
 
 And foif it had been propofed that there (hould be fome 
 way found out, wherein man might be righteous, with-- 
 out fulfilling righteoufnefs himfeif; fo that he might 
 reafonably and properly be looked upon and accepted 
 as a righteous perfon, and adjudged to the reward of righ- 
 teoufnefs, and yet have no righteoufnefs at all of his 
 own ; and nothing but the contrary. That he fhould 
 be righteous by the rightcoufnefs of the law, by a per- 
 feftrighteou fnefs,and yet have broken the law and done 
 nothing clfe but break it; this would doubt efs have 
 been looked upon impoffible and contradi<flions. 
 
 But yet the wifdom of God has truly accomplifhed 
 each of ihefe things. He hath accompliihed, that tho' 
 men are finners, yet they fliould be without guilt, in 
 that he hath found, out a way th. t the threatnings of the 
 lr.w fliould truly and properly be fulfilled, and punifh- 
 ment be executed on fin, and yet not on the finner. 
 The (uffcrings o{^ Chrin do anfwer the demands of 
 the Inw, with refpeft to the fins of thofe that believe in 
 Chrift ; and juf^ice is truly fulfilled & faiisfied thereby. 
 And the Law is fulfilled & anfwered by the obedience 
 of Chriif, fo that his righteoufnefs fliould properly be 
 our rightcoufnefs. Tho* not performed by us, yet it 
 is properly and reafonably accepted for uS; as much as 
 
 P 2 if 
 
2 ! 2 The W'tfciom of God Ji/playd S E R . XIV. 
 
 if we had performed it our felves. Divine wfdom has 
 fo contr vcd, that inch an interchanging of (in and righ- 
 teoufnefs -fhi)uld be confident, and moft agreable with 
 ireaion, with the law. and his own holy attributes. And 
 that bccaufe Jefus Chrifl: has fo united himfelf to' us, 
 
 2ind us to him, as to mike himfelf mr's, to make 
 
 himfelf our head. He has u:iited himfelf to the ele<^ 
 by his dying love. The love of Chrift lo the clc£^ is 
 fo great, that God the Father looks upon it proper and 
 fuirable to account Chrill and the eledl as one ; and ac- 
 cordingly to account what Chrift docs and fuffers, as if 
 they did and juffered it. 
 
 That love of Chrift that is fo great as to render Chrift 
 willing to put himfelf in the ftead of the ele£l,and to bear 
 the mifery that they dcferved, does in the Father's ac- 
 count fo unite Chrift and the elctSl, that they may be 
 lookd upon aS legally one. 
 
 2. It fliews wonderful wifdom that our good fhould 
 be procured by fuch feeminj^y unlikely and oppoiitc 
 means, as the humiliation of the Son of God. When 
 Chrift was about to Undertake that great work of re- 
 demption, he did not take that method that any crea- 
 ture-wifdom would have thought the moft proper. 
 Cr^ature-vvifdom would have determined that in order 
 to his effe(5^ually and more glorioufly accompliftiing fuch 
 a great work, he ftiould rather have been exalted higher, 
 if it had ^een polfible, rather than humbled (o low. 
 
 Earthly kings and princes when they arc about to 
 engage in any great and difficult work, will put on their 
 flrengih, and will appear in all the majefty and power 
 that tney are ir. afters of, that they might be fucceisful. 
 
 But w en Chrift was about to perform the great work 
 of redeeming a loft world, the wifdom of God took an 
 oppofjie method, and dcrermin'd that Chrift in order to 
 the fucccfsfully performing of it, ftiould be humbled 
 and ab: fed to a meanftaie, that he ftiould a'l^pcariii low 
 tircumftjiKts. He did not deck himfelf with his 
 
 ftrcngth 
 
Ser.XIV. in the Way of Salvation. 213 
 
 ftrength and glory but he laid afide his glory. He 
 emptied himfelf. PhlL 2. 6, 7,8. *' Being in the form 
 of God — made himfelf of no reputation, and took on 
 him the form of a fervant, and was made in the likcncfs 
 of men : and being found in fafhion as a man, he hum- 
 bled himfelf, and became obedient unco death, even the 
 death of the crofs. 
 
 Creature- wifdom would have thought that Chrift, in 
 order to perform this great work, fhould deck himfelf 
 with all his ftrength, andif poffible be made more ftrong. 
 But divine wifdom determined, that Chrift, in order to 
 perform it, fhould be made weak, that he fhould put on 
 the infirmities of human nature. The wifdom of God 
 faw this infirmity and weaknefs needful in order to the 
 vi^orking out our falvation. 
 
 And why did divine wifdom determine that he 
 fliould become thus weak ? It was that he might be 
 fubjefl to want, and to fuffering, and to the power and 
 malice of his enemies. Bmc then what advantage could 
 it be of to him in this work, to be Yubjc£l to the power 
 and malice of his enemies ! It was the very defign that he 
 came into the world upon,to overcome his enemies,to over- 
 throw thciii. Who would have thought that this was the 
 way to overthrow them, to become weak &: feeble, & for 
 that very end that he might be fubje^ to their power and 
 malice. But this is the very means that the wifdom 
 of God pitched upon, whereby Chrift was to overthrow 
 his enemies, viz. his being weak, and fo being for a 
 time fubje<Sk to their power and malice. 
 
 This was the means by which God determined that 
 Chrift fhould prevail againft his enemies, that he fho»ld 
 be fo fubjeft to their power, that they might prevail a- 
 gainft him, fo as to put hiiTi to great difgrace and to 
 great pain, and even fo as to kill him. 
 
 What other wifdom but divine wifdom could ever 
 have determined — that this was the way to be taken in 
 order to the being fucccfsful in the work of our redemp- 
 tion. This would have apnear'd to creature-v/ifdom 
 
 the 
 
^14 The W'tjdom of God difplayd Se R XIV. 
 
 the iTofl wrong way that could be thought of, the di- 
 rc(5lc(t courfe ro be fruflratcd that could be devifod. 
 "But it was indeed the way to glorious fuccefs, and the 
 only way. " I'hcfoolifhnefsof God Is wifer than men.'* 
 I Cor. I. 25. God has brought ftrengih out oF weak- 
 fiff?, glory out of ignominy and reproach. Chrill s 
 fhnmc and reproach are the only means, by which way' 
 is made to our eternal glory and ' onor. 
 
 Thewifdum ot Goi\ hnth made Chrift's humiliation 
 the means of our exaltation ; his coming down from 
 lieaven is that which brings us to heaven. The wifdom 
 ofCjod hath made life the fruit of dcaih The death 
 of Chrift was the on!y means, we could have eternal 
 life. The dejih of .i perfonthat was God, was the only 
 way by which v^e could come to have \\^q: in God. 
 
 Here favour is made to arife out of wrath : our ac- 
 ceptance into God's favor, out of God's wrath upon his 
 own ^on. A blcfUng rifesout of a curie. Our ever- 
 j-iHing blcfTednefs from Chritts being made a curfe for 
 us. Our righteouf efs is n ade to rife out of Chr'fts 
 imputed guilt. He v/as made (in for us, that we might 
 be made the righrcoufnefs of God. 2 Cor. 5 21. By 
 fuch wcndcrfu! means hath the wifdo.n of God pro- 
 cured our falvation. 
 
 g. Our fm and mifery, is by this contrivance made 
 an occadon o? our greater bltifednefs. This is a very 
 v.ondcrful iliii^g. It would have been a very wonderful 
 tliir.g if we had been merely rcdored from fin & milcry, 
 to be aswc werebefc re bu ir w;is a much more wonderful 
 tliiu;^ that we fiiould n(^t only be rrflored.but bro't ro a 
 hi:;hcr bli ifeihiefs th:<n c\Q\ ; and tlut our (In sk mifery 
 fuot^ld be the occnfion c f ir. ^<. Hiiiuld make v. ay for ir. 
 
 It u,-:S wonderful ih.n both our fm and milory,fliould 
 ! .- \x\m\c ti,' o(C.i(i<'n o( onr greater blclltdncfs.^ 
 
 w.iS wondc rful that our hn fhould be made 
 li c t»<-\ .ill- .1 of our gf^o.iter bh (rcdncfcj ; io\- fin is the 
 \\.\\ .' ('r.at dcfcrves miici y. P.y nur fia w; had dcfcrvcd 
 
 13 
 
Ser. XIV. in the Way of Salvation 215 
 
 to becverlaflingly miferable. But yet this Is H) turned 
 by divine wifdom^that it is madp an occafioii of uur being 
 more happy. 
 
 It was a (Irangc thing that fin fhould be t]]e occnfion 
 of any thing elfe but mifery : and nothing but divine 
 wifdom could have made it an occafion of any other. 
 It was a ftrange thing that after man had fjn'd,it Iliould 
 be pofTible for him to efcape mifery. But divine wifdoni 
 has found out a way whereby the finner might not only 
 efcape being miferable, but that lie fhould be happier 
 than before he finned ; yea, than he would have been 
 if he had never finned at all. And this fin and un- 
 worthinefs of his, is the thing that is the occafion of this 
 greater blcfTednefs. 
 
 Secondly. It was a wonderful thing that man's own 
 mifery fhould be an occcafion of his greater happlnefs. 
 For happinefs and mifery are contraries. It fhews di- 
 vine wifdom to bring contraries thus one out of another. 
 Efpccially when it is confidered how great man*s mifery 
 was. He was under the wrath and curfe of God, and 
 condemned to everlading burnings. 
 
 This fin and mifery of man, is by this contrivance, 
 made an occafion of his being more happy, not only 
 than he was before the fall, but more happy than he 
 would have been, if he never had fallen. Man if he 
 never had fallen, — if he had performed the required 
 obedience of the law, would have had a more high de- 
 gree of happinefs than he had while in a (late of trial. 
 
 Our firfl parents, if they had ftood and perfevcr'd 
 in perfect obedience, 'till God had given them the 
 fruit of the tree of life as a feal of their reward, 
 they would have been advanced to higher happinefs ; 
 for they before were but in a ffate of probation for their 
 reward. And 'lis not to be fuppofed but that their 
 happinefs was to have been greater after they had per- 
 fiflcd in obedience, and had actually received the reward^ 
 than it was, while they w«re in a ftate of \m\ for it. 
 
 B«t 
 
2l6 7heWifdomof GoddlfpUyd Shr.XIV. 
 
 But by ihc redemption of Chrift, the fin and mifery of 
 the ele^t is made an occjfion of their being brought lo 
 a higher happincTs than mankind would have had if they 
 had pcrfilitd in obedience 'till they had received the 
 reward. As-is manifeft in the following things. 
 
 I ft. Man is hereby brought to a greater and nearer 
 union with God. If man had never fallen, God would 
 have remained man's friend ; he would have erjoyed 
 Gods favor, and fo wou'd have been the cbjc<^ of 
 Chrif], as he would have had the favor of all the per- 
 Tons of the trinity. 
 
 But now Chrifl becoming our furety nnd Saviogr, 
 am. having taken on him our nature, occafions between 
 Chrift and us an. union of a c]uite diiTcrcnt kind, and a 
 nearer re'arion than oiherwife would have been. Chrifl 
 is become our's now, in a manner than otherwife would 
 not have been. The A^ll is the occafion of Chrift's 
 becoming our head, and the church his body. And 
 believers are become his brethren and kinsfolk, and 
 fpoufe, in a manner that otherwife would not have been. 
 And by cur Pinion with Chrifl we have a greater union 
 with God the Father. We, if we had flood, fliould 
 have been the children of God in a fenle-as the angels 
 are faid to be the fons of God, Job 38. 7. 
 
 But now wc are fons in a different, more excellent 
 manner, that is by a fpecial relation to Chrift the eter- 
 nal Son of God, and a certain participation of his rela- 
 tion to the Father. We are fons by vertue of our u- 
 nion with the natural fon of God. Q^\.j^,A^,^,6.TVhen 
 the fulnefs oj it me was come, Gcd fent forth his fon, 
 made of a -woman, made under the lazv^to redcemthem 
 that Wire under the law. that we might receive the ' 
 adoption of fans, ^nd becoufe ye are fons » God hath 
 fent forth the fpirit cf his Son into your hearts, crying, 
 abba^ father. And therefore Chrift has taught us, in 
 all our addrtfTes to God, to call him, OurFathcr,in like 
 mapucr as he calls him Father, Joh. 2 ©^ 17. Co tell my 
 
 brethren 
 
Ser.XIV. //i the Way of Salvation. 2. if 
 
 brethren, behold I afccnd to my Father^ and your Fa" 
 ther. 
 
 This is one of ihe wonderful things brought about 
 by the work of redemption, That thereby our fepara- 
 tion from.God, is made an occafion of a greater union, 
 than was before, or otherwifc would have been. 
 
 When we fell, there was a dreadful feparation made 
 bctwrxt God and us, but this is made an oceafion of a 
 greater union'. Job. 17. 20,21,22,23. Neither fray 
 I for thefe alone, but for them alfo which fh all believe 
 on me thro" their word : that they all may be one, as 
 thou Father art in me.and I in thee : that they alfo 
 fnay be one in its : that the world may believe that thou 
 ha/} fent me. ^nd the glory which thou gavefl me I 
 have ^iven them : that they may be one.even as zue are 
 one, I in them, and thou in me, that they may be mads 
 per fed: in one, 
 
 adly. Man now has grea*er manifellatlons of the 
 g^ory and love of God, than othcrwife he would havG 
 had. Man's happinefs condds principally in the mani- 
 fbftations of thefe two things, viz. of the glory — and 
 Jove of God. Now, man by the work of redemption, 
 has greater manifeflation of both of them, than other- 
 wife he would have had. We have already fpoken 
 particularly of the glory of God, and what advan- 
 tages even the Angels have by the difcoveries of k 
 in this work. But if rhey have fuch advantages, much 
 more, will man who is far more directly concerned in 
 this affair than they. 
 
 A nd here is in this work, immenfely greater difplays 
 of the love of God, than man had before he fell ; dtv 
 as we may well fuppofe, than he would have had, if he 
 had never fallen. God now manifefts his love to his 
 people, by fending his Son into the world, to die for 
 them. There never would have been any fuch tefii- 
 niony of the love of God, if man had not fallen. 
 
 Q, Christ 
 
2 1 S T/jff Wifdom of God iifplayd Se R . XIV. 
 
 Christ manifefls his love.by coming into the world, 
 and laying down his life This is the greatcft tcflimony 
 of divine love that can be conceived, immenfcly gr. alcr 
 than all bicfTings would have been, if bellowed upon 
 man in innocency^and without any humiliation,or fufFcr- 
 ing of any of the divine pcrfons. This is a greater 
 tcftimony of divine love than otherwife would have 
 been thought of, or known to be pofTible. Now furely 
 the greater difcovcries God's people have of God's love 
 to thi^m,ihe more happy muft they be : the more they 
 fee of God's love to them, the more occafion will they 
 have to rejoyce in that love. Here wili be a de ighc- 
 ful theme the faints will have ro contemplate to all 
 eternity ,which they nev r could have had, if man never 
 had fallen, viz the dying love of Chrill. They will 
 have occalion now to fing that fong for ever,in the firft 
 chapter of Revelations, ver. 5, 6. Unto him that loved 
 us, and tvafhed us Jrotn our fins in his own blood, and 
 hath made us kings and prtefls unto God and his fa'- 
 ther, to zuhom be glory and dominion forever, amen. 
 
 3dly. Man nov/ has greater motives offered him to 
 love God than otherwife he ever would have had. 
 Man's happinefs confifls in mutual love between God 
 :?nd man ;--in feeing God's love to him and in recipro- 
 cally loving (jod. And the more he f^s o^ Gods love 
 to him, and the more he loves God, the more happy 
 muH he be. His love Uo Gk^^ is as ncceirary in order 
 to his hnppinefs, as the feeing God s love to him ; for 
 he can have no joy in the beholding God s love to him, 
 any otherwife than ns he loves (jod. 
 
 This makes the faints prize God's love to them, be- 
 cau fc they love him. if they did not love God, it wou d 
 rot rejoyce them to make them happy, to fee his love 
 to them ; bccaufe they would make light of his love 
 and dcfpife it. The more any perfon loves another, 
 the more will he be delighted in the manifcftaiions of 
 that other's love. 
 
 Thero 
 
Ser.^IV. tn the Way of Salvation. 219 
 
 There is provifion therefore made for both in the 
 work of redemption. Boih,that there fhonld be greater 
 manifedationsof the love of God to us,than there would 
 have been, if man had not fallen, and alfo that man 
 flioiild love God more than he would have done, if he 
 had not fallen. And that therefore there are greater 
 motives to love him than otherwife there would have 
 been. There are greater obligations to love him, for 
 God has done more for us to win our love. Chrift hath 
 died for us. Man would have had noJueh motives to 
 the love of God, if man had not fallen : none to be 
 compared to it. The greater motives God's people 
 have to love God, the more will their hearts indeed 
 be drawn forth to love,and confequently the more happy 
 will men be. 
 
 And then, man is now brought to a more univerfal 
 and immediate and fenfible dependance on God, than 
 otherwife he would have been. All his happincfs is 
 now <9/him, ihro^ him, and in him. If man had not 
 fallen, he would have all his happinefs of God, but he 
 would have had it by his own righteoufnefs ; but now 
 it is by the lighteoufnefs of Chrift. He would have 
 had all his hoiinefs of God, but not fo fenfibly ; b( caufe 
 then he would have been holy from the beginning, as 
 foon as he received his being ; there never would fwve 
 been a time when he was not holy, and fo it's deriva- 
 tion from God would not have been fo fenfible as it is 
 now, when he is firft finful and univcrfaily corrupt, and 
 afterwards is made holy. If man had held his inte- 
 grity and perfevcr'd in obedience ihrough the lime of 
 trial, he would have- had all his happinefs from God, 
 but not {o fenfibly; for he would have been happy 
 from the time when he firfl bc^an to exift in a con- 
 ftant uninterrupted manner, and mifcry would have 
 been a Granger to him ; and therefore happinefs would 
 not have been fo fenfible a derivation from God, as it 
 is r40W, when man looks to God from the deeps of 
 0^2 diUrefs, 
 
126 the Wijdom of God d'tfflay'd Ser. XlV. 
 
 diftrefs, cries repeatedly to him, and waits upon him, 
 being convinc'd by abundant experience, that he ha's no 
 where cKe to go but to God, who is gracioufly pleafcd 
 in confequcnce of* man's earneft and perfevering f uit to 
 appear to his relief, take him out of the miry clay and 
 horrible pic, and fct him upon a rock, and eflabhfh his 
 goings, and put a new fong into his mouth* 
 
 By man's having thus a more immediate, and univcr- 
 fal and fcnfiblc dependence, God doth more intirely fe- 
 cure man's undivije<l re(pe(^K There is greater motive 
 for man to make God his all in all, —to love him and 
 rcjoycc in him as his only portion. 
 
 4thly. By the contrivance for our falvation, man's 
 fm and mifcry arc but an occafion of h'ls being brought to 
 a more ful! and free converfc with, and enjoyment otGod 
 than otherwifc would have been. For as we have ob- 
 ferved already, the union is greater ; and the greater 
 the union, the more full the communion, and intimate 
 theintercourfe. 
 
 And then, man has this advantage, that Ghrift is come 
 down to him, in his own nature ; and hereby he may 
 convcrfe with Chrift more intimately, ihan the infinite 
 liiftaRce of the divine nature would allow. I have be- 
 fore obfervcd this advantage as what tl.e angels have, 
 but 'tis more man's advantage than the angels. For 
 Chrilt is not only in a created nature, but he is in man's 
 own nature. 
 
 And fo vvc have advantages for a more full enjoyment 
 of God. This end is alfo obtain'd in the work of rt 
 demption, v'.z. that by Chri'Vs incarnation, the faints 
 may fee God wichtbcir bodily eyes, as v/ell as by an 
 intel!c£tual \icw. They may lee hini in both ways of 
 feeing, which their natures, bcinp; body ;ind fpirit,. arc 
 capable of. TUq faints -after the day uf judgment, will 
 coniiil of bjih body and foul : And lb they will have 
 outward as well r.s fpiritual (ij;i>t. It i> now ordered of 
 c}-vr wi(Jom, ti^at ( .'jd hjiifrii cr a iivine ptrfon 
 
 Ihould 
 
S'ER. XIV. in the Way of Salvation till 
 
 fnould be the principal entertainment of both thefe kinds 
 of fight, fpiritual and corporal. And that the faints in 
 heaven fhould not only have an intellectual fight ot God, 
 but that they fliould fee a divine perfon asthey fee one ano- 
 ther : which fliall not only be fpiritually, but outwardly. 
 The body of Jellis Chrift will therefore appear with 
 that tranfcendent vifible majefty and beauty, that is ex- 
 ceeding expreHi e of the divine majefty beauty &:glory. 
 The body of Chrift (hall appear with the glory of God 
 upon it, as Chrift telis us that he will come at the day 
 or judgment, with the glory of his Father, Mat. i6. 27. 
 ^he Son ofmanJJmll come in the glory oj his Father, 
 This will be a great happinefs to the faints thus to fee 
 God. Job comforted himfeifwith this, that he fiiould 
 fee God with his bodily eyes, Job 19. 26. ^nd thol* 
 after my skin, worms deflroy this body, yet in myjlejh 
 jhall I fee God. 
 
 5ly, and laftly. Man's fin and mifery is made an oc- 
 cafion of his greater happinefs, as he has now a grearel" 
 leliih of happinefs, by reafon of his knowledge of both. 
 In order to happinefs, there mu(t be two things, viz.. 
 his union to a proper obje61: — and a rclilli of the object. 
 Man's fin and miicry is made an occafiow of increaling 
 both thefe, by thework of redempiion. We have fliewn 
 already that the union is incrcafed. And that is not 
 only increafed but the re.ifli too ; and that by the 
 knowledge that man now has of evil. Thefe contra- 
 ries, good and evil, heighten the fenfe of one another. 
 And therefore the forbidden tree was called the tree of 
 knowledge of good and evil. 'Tis the tree of the 
 knowledge of evil ; becaufe it was by that that we 
 came to the experience of evil. If it had not 
 been for our eating of that tree, we never fliould 
 have known what evil was. And it is alfo ihc 
 tree of the knowledge of Good , becaufe we flioCiki ne- 
 ver have known fo well what good wes, if it iiad not 
 been for that tree* Wc are taught the value of good, 
 
 by 
 
Cf,22 rkeWtfdomofGoddifplayd SehXIV. 
 
 by our knowledge of it's contrary, evil. This teaches 
 us to prize good, and makes us the more to rclifh it and 
 rejoycc in it. 
 
 This is made to be the effefl of the fruit of chat tree 
 to the faints by the work of redemption. They there- 
 by know fomeihing what a flate of (in and alienation 
 from God is. They know fomething what the anger 
 of God is, and what it is to be in danger of heU. And 
 this makes them the more exceedingly to rcjc»yce in the 
 favour of God, and in the enjoyment of God. 
 
 Take two pcrfons : one that never knew what evil 
 was, never was in any mifery ; but that was happy from 
 the firfl: moment of his being, having the favour of God, 
 and all manner of tokens of it. And another that is in 
 a very doleful, lofl and undone condi[ion : and let there 
 be bellow'd upon thefe two perfons the fame blcfllngSj 
 the fame good th ngs : and Jet them be objectively in 
 the fame glorious circumflances, — and which will re- 
 Joyce mod i Doubt Icfs he that was brought to this 
 happinefs out of a miferable and doleful ftatc. So the 
 faints in heaven will for ever the more rcjt-yce in God, 
 and in the enjoyment of his love, for their being 
 brought to it out of a moft lamentable (late & condition. 
 They thereby know what cvi is;and great danger of it. 
 
 Other things might he mentioned* where the happi- 
 nefs that the faints have by the rcdcmpiion of Chrift 
 docs exccll the happinefs that man had before the fall ; 
 or that he would have had, if he had ftood. But thefe 
 may fufEce. 
 
 Having thus obfcrvcd feme Wonderful circumflances 
 of the good attain'd for us by this contrivance, for our 
 redemption, — 1 proceed now, 
 
 JlTdly. To take notice of fome wonderful circum- 
 flanfUnccs of ih.c overthrow of 5aran that is attained 
 thereby. The wiidom of God doth greatly and re- 
 markaMy appear in fo exceedingly baffling and con- 
 founding all the jubti!ty of ihc old fcrpent. 
 
 Aa 
 
Ser. XIV. in the Way of Salvation. 223 
 
 As we have already obferved, power never appears fb 
 confpicuous as when oppofed and conquering oppoficion ; 
 fo the fame may be (aid here of wifdom. It never ap- 
 pears fo brightly and with fuch advantage as when op- 
 pofed by the fubcihy of fome very crafty enemy : and in 
 baiiling and confounding that fubtilty. 
 
 The devil is exceeding fubtil. The fubtilty of the 
 ferpent is emblematical of it,fpoken of, Gen. 3. i. ISlow 
 theferpent was more fubtil than any beafl of the feld — • 
 He was once one of the brighteftlnteijigences of heaven, 
 and one of the brightefl if not the very brightefl of ail. 
 And all the devil- were once morning itars.of. a glorious 
 brightnefs of underftanding. They llill have the fame 
 facuties, tho' they ceafed to be influenced and guided 
 by the holy fpirit of God ; and ^o their heavenly wif- 
 dom is turned into hellifli craft and fubtilty. 
 
 GOD in the work of redemption hath wondroufly 
 bafHed the utmoft craft of the devils : and that tho' they 
 arc all combined, and have al as it were laid their heads 
 tog thcr to contrive to fruQraic God, in his defigns of 
 glory CO himfelf, and goodnefs to men. 
 
 The wifdom of Gid appears very gl rious herein. 
 We fhall take notice of lome inflances wherein. 
 
 I. The weak and feemingly defpicaple means and 
 weapons tharG^d makes ufe of to overthrow fatan wirhal. 
 Chrid poured the greater contempt upon fatan, in 
 the viftory that he obtained over him ; by reafonof the 
 means of his preparing himfelf to fight with him, and 
 the weapons that he hath made ufe of. Chrifl when he 
 prepared himfelF to fight^with fatan, he as it were lays 
 afide his llrength : he takes on him the human nature, 
 and nukes himfelf a weak morta'. He chufcs to fight 
 wiih faian in the human nature, in a poor, frail, afflifled 
 date. Ir was hiswif to overcome fatan thus He did 
 as David did. David when he was going againfl the 
 phililline refufed to go with Saul's armour, with a hel- 
 r^et of brafs upon his head and a coat ,of mail, and his 
 
 fword. 
 
2:24 77;(f WiJJom of God d\fplay\l Ser. XIV. 
 
 fword. No,hc puts them off him. GoHah comes migh* 
 ti'y armed againd David, with a helmet of brats upn 
 hir, head, and a coat of mciil weighing five ihoufaml 
 flif kels of brafs, and greaves of brafs upon his legs.and 
 a target of brafs between his fhouldcrs; and a fpcar, 
 whole flat! was like a weaver's beam ; and the fpcar's 
 licaj weighing fix hundred fhekels of iron And be- 
 fides ail this, had one bearing a ftiicld iliai went before 
 him. But DaVid takes nolhina but a flaf^'in hfs hand, 
 and a fluphcrds bag and a fling, and goes .nrainfl the 
 philidjne. And the weapons that Chrifl made ufe of 
 were his j^overty, afflictions and reproaches, (ufFcrings 
 and death. His principal weapon was his own crofs : 
 the instrument ot his own reproachful death. Thefc 
 were fj^cming'y weak a'nd defpicable inQriinient<^.. to go 
 and flglu agninft fuch a giant as fatan w iih. And doubt- 
 lefs the devil difdain'd them as much as Goiiath did 
 David's f|-aves and fling. But with fuch wejpons as 
 thele has Chrifl in a human, weak, mortal nature, over- 
 thrown all the reproach, and baffled all the craft of hell. 
 
 •Such difgrace and contempt has Chriil poured upon 
 fitan, much more than if he had overcome fatan with 
 fome very pompous and magnificent apparatus of ar- 
 mour, as he that overcomes his enemy with a v/ooden 
 fword puts him to the greater difgrace, and he has the 
 greater triumph over him. AsDavid had amoreglcrious 
 vii^ory over Uoliaih for his conquering him with fuch 
 difpicable inflruments : and Samlbn over thePhilifiines, 
 for kil;ir>g fo many of them with fuch a defpicablc wea- 
 J^C'n as the jaw- bone of an afs. 
 
 It is fpoken of in fcripture as a glorious triumph of 
 Chrift over the devil, that he fhould overcome him, by 
 fuch a defpicable weapon as his crofs. Col. 2. 14, 15, 
 Blott'iDg cut the band-writing of ordinances that "was 
 ajrainfl us, which tuns contrary to us, and took it out 
 c/ the way, nailing it t:> his crofs : and having fpoiled 
 principalities and powers, he made a [bew of t kern open- 
 ly, triumphing over them in it» • GOD 
 
Se^. XV. in the Tf^qy of Salvation, 22 jr 
 
 GOD fliews his great and infinite wifdom in taking 
 this mtthod, to confound the wifdom and fubtihy cf 
 his enemies. He hereby fliews how eafily he can do 
 it, and that he is infinitely wifer than they i Cor. i. 
 27,28,29. God hath c ho fen the foohjh things of the 
 tvorid, to confound the zvife ; and Gi)d hath chofen the 
 weak things of the world, to confound the things that 
 are mighty : and the haje things of the world & things 
 that ore defpifed, hath God chofen : yea, and things 
 that are not to bring to naught the things that are, 
 
 S E R M O xN, XV. 
 
 EPHESIANS iii. 10. 
 
 71? the Intent that now unto the ^Principalities and 
 
 ^Powers in h-e a ve7ily 'Places^ wight be k>;own by 
 
 the Church the manifold TFi/dom of God. 
 i 
 
 2. A Nother wonderful circumdance of the over- 
 /^\ throw of fatan, in the work of redompcion, i?, 
 God has hereby confounded fatan with his 
 own weapons. Ic is fo contrived in the work of re- 
 demption, that our grand enemy fliould be made a 
 means of his oivn confufion : and thac, by ihofe very 
 things, whereby he endeavours to rob God of his glory, 
 and to dedroy mankind. He is made a means of frufha- 
 ting his own deiigns. His mofl: fjbtil and powerful 
 endeavours for the accomplifhing his defigns are made a 
 means of confounding ihem, and of promoting the 
 contrary. 
 Of tbis; I v/ill mefiiion but two inQanccs. 
 
 R Fir/f, 
 
Il6 The Wijctom of God (iifphyd S E R . XV. 
 
 Firjl His procuring man's fall is made an cccriHon 
 of ihe contrary to what he defigncd. 
 
 Indeed iiC has hereby procured ihe ruin of multi- 
 tudes tf mankind, which he aimed at. But in this he 
 does not fiuflrate God ; for this was God*s dcfign from 
 all eternity, to g'orify himfclf in the damnation of" mul- 
 titudes of mankind. And it will prove no contcKi to 
 him, but his own mifery. 
 
 Bui what fatnn did in tempting man to fall is made 
 an occafion of the contrary to what he intended, in that 
 it gave occafion for God to glorify himfelf the more : 
 and as a! To it giveih occafion for the elc<fl's being bro't 
 to l;i^'hcr happincfs : as we have flicvvn. • 
 
 •The happy Hate that man was in was envied by fa- 
 
 t:;n, That man that was of earthly original n-,ou'd 
 
 be advancM to fu^h honors; when he v ho was ojgi- 
 naily of a fo much more noble nature Ihould be cafl 
 doun to fuch difgrace. His pride c culd not bear it, — 
 that inan that dwelt in a houfc of clay, fiiould be made 
 io much of, while he* was in fuch mifery. 
 
 And how, may we conclude, ih.at latan triumphed 
 when he had brought him down ! 
 
 The devil tempted our fir ft parents with iliis, that if 
 they eat of the forbidden fjuit, they fliould be as Gods : 
 it was a lie in fatan's mouth ; for he aini*d at ncihing 
 clfe but to fool man ouf. ol" hishappinefs, and make him 
 his own flave and vafTal, v\iih a blinded expedluiion of 
 being like a god. 
 
 But little did faian iliink that God would turn it fo, 
 as to make man's fall an occafion of one in the liumau 
 nature a«51ua!!y being a divine pcrfon. Man's eating the 
 forbidden fiuit i> made an occafion of God's becoming 
 man : and ih an occafion of our nature's being advanced 
 10 a union to God, (o as lo be the fame perfon. 
 
 By this means it comes to pafg, that one in mans' 
 nature, that iatan io envycd, dow fits at the right hand 
 
 of 
 
Ser. XV. /// the Way of Salvation. ziy 
 
 of God, Invcfled with divine power and g'ory,and reigns 
 over heaven and earth with a god- like power and domi- 
 nion. Thus is Huan difappointed in hi? fubciliy. As 
 he intended, that faying, •* Ye Ihall be as gods — was 
 a lie, to decoy and befool man. Litt e did he think, 
 tl^at it would be in fuch manner verified, as it is>by the 
 incarnation of the fon of God. 
 
 And tlien this is the occafion alfo, of a'1 the ele<n: be« 
 ing united to this divine perfon, fo that they become 
 one with CliriO: ; nre as it were parts of him. Belie- 
 vers are as Chrift ; or, m mbers and paitr> of Chrifl. 
 So the Church is called Chrifl. Little did fatan think, 
 th^ his telling that lie to our firft parents, — Ye fiiall 
 be as Gods, would be the occafion of their beinii as 
 Chrift the Son of God. 
 
 Again, fatan is made a means of his own confufion 
 in this : — It was faian*s dcfign in tempting man to fin. 
 to make man his capiive and flave for ever; to have 
 plagued him and triumphed over him. And this very 
 thing is a means to bring it abou,l, that man inilead of 
 being his vaflal fnould be his judge. It is the very 
 means, that the elcd, indead of being his captives, to 
 be for ever tormented and triumphed over by him, 
 fhouid fit as judges to fentcnce him to cverlaQing tor- 
 ment. 1 c has been ihe means, that one in man's nature, 
 viz. Jefus Chriit fliou Id be his fjpream judge. It was 
 man's nature that fatan fo envied, and fought to make 
 a prey of. But Jefus Chrifl at the lafl day,fhall come 
 in mans nature ; and itic devils fliall be all brought to 
 ftand trembling at his bar : and he fliall judge, and 
 condemn them, and exxute the wrath of God upon 
 them. 
 
 Christ fhall come in the human nature: in a na- 
 ture in it felf much inferior to the original nature of the 
 
 devils to do this. And this, fatan's tempting m:ui 
 
 to (in, has been the occafion of. For It was ihe fall of 
 
 R a man 
 
228 "The Wifiom of God difpUy'd SerXV. 
 
 mnn that fatan procured, which was the occafion of 
 ChriiVs being in the human nature. 
 
 And riot only fhall Chrift in the human nature judge 
 the devils, but all the faincs lliall judge them wich Chiit; 
 ?is aflirTors with him in jadgmcnt. i Cor. 6. 3. Know ye 
 Hot that we [hall }ud-^e angel f, 
 
 ScconJly. In nnother inllancc Hitnn is made a means 
 of his own confuGon ; and (hat is in bis procuring the 
 death of Chrifl. Satan fet himfclf to oppofc Chrift as 
 foon as he appeared. » -c fonght by all means to pro- 
 cure his ruin. He fet the jews againR him. He filled 
 ihc minds f the fcribcs anj phan.fccs with the moft bit- 
 ter perT curing malice againfl Chrifl. He f)Ugh[ by till 
 mca;is to procure his death ; and tiiac he might be put 10 
 the moll ignominious death tiiat could be. We read 
 *' that fatan cnlrcd into Judas, and tempted him to be- 
 tray him. Luk. 22. 3. And Chrid fpcaks of his fufTer- 
 ings as being the ( ii'e(51s of the power of darknefs, Luk. 
 22. ^3. TV ben I XV as daily with you in the temp'e, ye 
 fretchea forth no hands ajraiiifl me : but this is your 
 hour and the power of darknefs. 
 
 Bin fatan hereby overthrows his own kingdom. 
 Chriil came into the world to dellroy the woiks of the 
 clevil. And this w.^s the very thing that ^.(S it, viz. the 
 cVath of ^ hrifl. Chrifl overcoo'CS fitan by his blood. 
 Kcre it is that the whole work of redemption is builr, 
 even the blood of ( hrifl, The crofs was the devils 
 own wenpon. Chrift overthrew, fatan with this weapon. 
 As David cut rfT^Toliath's head w'lii hi? own fw.jrd. 
 
 Christ's th.u> making fatan a means of h's own 
 confiifion was typify *d of old by Samfons gettinghoncy 
 cut of the carcafe of the lion. Hicre is more implied 
 in Samfon's riddle, "Out of ihf cater came forth meat, 
 :^\mS cur i.\ the flrong ca\ne ioriii fweetncfs, than ever 
 the philiflinrs explain \1. / nd it was a faying thai is 
 vcrHy'^il by Chrifl in a hr more glorious manner th^.n 
 ' ' * by 
 
Skr. XV. /V/ the If ay of Salvnticn. 229 
 
 by Samfon's getting honey our of the carcafc of the lion.. 
 God's enemy and our s are taken in the pit which they 
 ihemf elves have digged : and ihcir own fotii is taken in 
 the net which they have laid. 
 
 Thus we have fhewn in Tome mGafurc the wifdom 
 of this way of falvation by Jcfus Chrift. 
 
 This introduces the next general head, which was to 
 fnew, 
 
 11. That this wifdom is above the wifdoiu of the 
 Angels. This wifdom is altogether divine. And iho' 
 the angels are fpirirs of glorious wifdom, yet it was 
 above their wifdom to contrive fuch a way of falvation. 
 If it ha I been put to them to find out a way for man's 
 redemption, they all would have been nonplus'd. 
 
 The wifdom of this contrivance appears to have been 
 above the wifdom of the angels by the following things. 
 
 I. It appears that this wifdom in that they them- 
 fclvcs did not fully comprehend the contrivance, till 
 they iif^'^ it accompiifhed. They knew that man was 
 to be redeemed, long before Chrifl cime into the world : 
 but yet they did not fully comprehend it until they faw 
 it. Tl'his is evident by the cxpreffion in the text. 
 '* That now might be known unto the principalities — - 
 the m.anifold wifdom of God. i. e. Noiv the work is 
 actually accompliQied by Jefus Chrift. Which implies 
 tliat it was now new to them. If they under'lood no 
 more of it now, than t.icy had all along, the Apofllc 
 v/ould never have exprcfTcd himfelf fo ; for he is (peak- 
 ing of it as a myQery, in a mcafure kept hid until no'v. 
 
 They doubrlefs undcrflood much of it before : buc 
 they did nor u. derlland all. They had 1 new difco- 
 very when Chrifl came and performed the v/ork. 
 
 Now it is to be confidercd, that the angels had bad 
 four thonfand years lime to contemplaic and look into 
 this affair. And they did fpend that tim^ in fludying 
 o(i: ; for they did not Wcint inclination and deHre to 
 
 undeilland 
 
23 o The Wifhm of God cYifplajd S e r . XV. 
 
 underftand it and look into it, as the fcripture tcache? 
 us. And they had a great deal to pu: them upon an 
 aitantivc contcinplaiion of it. For when it was made 
 known thn God had fuch a defign, it mud appear a 
 wonderful thing to ihcm. It was a new thing. They 
 had Teen their fellow Angels deftroycd without mercy. 
 And this redeeming cf the fallen finful creature, was 
 quite a new thing. It muft needs be aQonifhing to 
 them, when God h id revealed this defign of mercy to 
 them prefcntly after the fall ; and had given an intima- 
 tion of it, in laying. "The feed of the woman fhall 
 bruife th. ferpcnt's head. They knew that God liad 
 fuch a dcfjgn ; for ihey were fiom the beginning mini- 
 fifing fpirits, fent forth to minider to thofc that were 
 the heirs of falvation. The/ were fent forth to mini- 
 (ler to them, that were rcJeemai by Chrift ever fine* 
 the fall. They were prefe-'t at the inQitution of the 
 typical difpenfaiion, that was fo full of fliadows of 
 gofpel things ; as is evident by Pfal. 69. 17. 
 
 The angels contemplating the contrivance of our 
 redemption was typified by the pofture of the cheru- 
 bims over the mercy- fear, over the ark. They were 
 made bending down towards the ark and mercy feat 
 This is what the apoflle PeUr is thought to have fome 
 reference to, i Pet. i. 12. 
 
 So that they fc r four thoufand years had been fludy- 
 ing this contrivance, and yet they did not fully compre- 
 hend it (ill ihey faw it accomplilh cd. 
 
 This fhcws that the wifdom of it was far above their 
 wifdo'm ; for if they could not fully comprehend it af- 
 ter it had been revealM that there was fuch a defign ; 
 and after much of it had already been n»ade known, as 
 it was in the old tclhment : — If they not withflanding 
 could not fuiiy underhand it, after they had (ludied 
 four ihoufand years together upon it ; how much lefs 
 could they ha^ e found it out of thcmlclves without any 
 thing being ever made known to ihcm o[ it. They that 
 
 have 
 
SeR.XV. in the Way of Salvation. 23 £ 
 
 have four thoufand years time to Hudy a thing, have 
 fufficient trial whether it be above their underllanJing 
 or not. 
 
 2. It will appear if we confi Jer for what end this wif- 
 dom of God was made known unto them, viz. that they 
 nnight admire and prize ic. 1 1 was made known to them, 
 that they might fee how manifold it is ; how g^e.^t and 
 glorious it is ; that they might fee the unfpeakable 
 dcpchs of the riches of the wifdom and knowledge of 
 God, as the Apoftle exprefles ir, Rojn. 11. 33. 
 
 It was manifeiled to them that they might fee the 
 glory of God in it. It was (liewn unto the angels that 
 they might fee how great and wonderful the myftcry 
 was. 1 Tim. 3. 16. *' Great is the myftery of godli- 
 iiefs : Godlinels : God was manifefl in the flelh, judl- 
 
 fied in the fpirit, feen of angels 
 
 Now if the wifdom of it were not far above their 
 own underftandings, this would not be fhewn them, 
 for them to admire and praifc. 
 
 3. It appears in that ihey are flill contemplating of 
 ir ; and endeavouring 10 Ice more and more of it. 
 There is fo much wildom in this way of falvation, that 
 there is room for the faculties of Angels to employ 
 themfelves to all eternity. It is evident that the An- 
 gels are flill employing themfelves in endeavouring to 
 fee more and more of God*s wifdom appearirg in the 
 wo.k of redemption, by 1 Pet.1.12. •* Searching what, 
 or what manner of time the Spirit of Chriff which was 
 in them -^-did fignify, when it teflified before hand of 
 the (ufferings of Chrift, and the glory that fliould fol- 
 low. Unto whom it was revealed, that not unto them- 
 felves, but unto us they did minifter the things which 
 are now reported unto you by them that have preached 
 the gofpel unto you, with the HolyGhoft fent down 
 from heaven ; -which things the angels deftre to look 
 ir.tQ. Ic is noL faid^ that ihey defire to look into it be- 
 fore 
 
23^ The Wijdom of God di/plajd Ser. XV. 
 
 fore Chrift cnme ; but iluy {1111 defire to look into ir, 
 sf'ter ihcy luvc fccn ii accomp Iflied. Now ihcy don't 
 fo pcrfcdly C(>n-ij)rcliei d all ihe wifdom ihac is to be 
 fecn in it : but ihcy arc comcinplailng, looking into it, 
 that thty may fee more and moie ; and never will hav^ 
 fully (xhniifled to al eicrnity : But here will Hill in 
 thi.< work be room enough to cmj^loy the an^. !;cal im- 
 dcrfliindinrs. 
 
 APPLICATION.. 
 
 I. Hence wc may ^carn the biindnefs of the worlJ, 
 that thewildtm appearing in the work of rcdcmprion is 
 no more admired in it. Gcd has revealed this his glo- 
 rious c e(jgn and contrivance to the world. He has lent 
 forth his gofpch and caulls it to bo prcrched abroad in 
 the world, to declare to the world his infinite wifdom 
 has been fet on work for man's falvatlon. But how 
 little is it regarded ! There are fome that do fee ; 
 that have there eyes opened to behold the wondrous 
 things of the golpel, to fee the glory of God in, and to 
 admire the wildom of it. But the greater part are 
 wholly blind to ir. They fee nothing in all this that 
 is any way glorious and wonderful. Tho' the 
 Angels are fo lurprized at, and fo attentively behold 
 and confidcr, and aecount it worthy of their molt 
 engaged and deep contemplation ; yet the greater pure 
 of them that ha\e ihc Gofpel here on earth, take little 
 notice of it. It is all a dull floiy, and dead letter to 
 them. They fee no fuch wifdom in it, as chara(5lerizes 
 it to be of divine original. They are fo far from feeing 
 any wifdom in it, that it is above the wildom of the 
 Ange s, that they can't fee any thing in it above the 
 wif cni of men. They can difcovcr nothing in it a- 
 bove what is human, that (hould make them conclude 
 that it is any thing more than the invention of men. 
 Yea the golpel to many •fccmsfoolifhncfs J fo that they 
 
 qu eft ion 
 
Ser.XV in the Way of Salvation. 233 
 
 queflion whether it be of divine original or not. And 
 there are many that do openly deny it. 
 
 Tho' ihe light that fliines in the world be fo exceed-^' 
 ing glorious, yet how few are there that do fee it. The 
 glory of God's wifdom in this work is furpafling the 
 brightncfs of the fun : but fo blind is the world that ic 
 fees nothing. It don't know that the fun of righteouf- 
 nefs fliines. 
 
 Thus it has been In all sges, and wherever the gof- 
 pel has been preached. .Minifters of the word of God, 
 in all ages have had occafion to fay, Who hath believed 
 our report, and to vvhonris the arm of the Lord re- 
 vealed ? 
 
 Thus it was of old, under the preaching of the pro- 
 phets. They were fent to many with that errand, Jy^/. 
 6. 9.10. "Go and tell this people, hear ye indeed, but 
 underhand not ; and fee ye indeed, but perceive nor. 
 Make the heart of this people fat, and their ears heavy, 
 and (hut their eyes, leil they fliould fee with their eyes, 
 and hear with their ears, and underftand with their 
 heart, and convert and be healed. 
 
 And ^o it was in Chrift's time, when that glorious 
 prophet came, and more fully revealed the counfels of 
 God concerning cur redemption. How many were 
 there that were blind 1 How much did Chrifl: com- 
 plain of them 1 How blind were the fcribes and pha- 
 rifees, the mofl noted fe£t of men among the jews for 
 wifdom ; they beheld no glory in that gofj^el which 
 Chrifl preached unto them ; — which gave occafion to 
 Chrifl to call them fools and blind. Mat. 23. 17. 
 
 So it was again in the Apoflles times. In all places 
 where they preached, fome believed, and fome believed 
 not, ^ds 2B. 24. "As many as were ordained to eter- 
 nal life believcd,C/^^/). 1 3.4S. "The clc<flion obtained, 
 but the reft were blinded, jKi?;w, j i. 7, 
 
 S Mi 
 
234 *^^^ Wijdom of G od di/playd S E R . X V . 
 
 And fo it is dill in thofe places where the gofpel is 
 preached. There are a few that have their cyrs open 
 to fee the glory of the gofpel. God has a fmali num- 
 ber whofc eyes he opens, who are called out of dark- 
 ncfs into marvellous light. Who have an underftandu.g 
 given them of the way of life, to fee the wildom ar.d 
 fjtnefs of that way. 
 
 But how many are there that fit under the preaching 
 of the gofpel, all their days, that never fee any divine 
 wifdom or glory in it 1 To their dying day they are 
 unafT'eflcd with it. W!.en ihey hear it,they fee nothing 
 to attrafl their attention, and excite any admiration. 
 To preach the gofpel to them will fervc very well to 
 lull them aflcep : but very little other c^c^ upon 
 them. This fliews the exceeding wickednefs of 
 
 the heart of man, That infinite wifdoni fliould be 
 
 fo fet on work, as to fur prize the Angels, and to enter- 
 tain them from age to age ; — and that this wifdom fhould 
 be ^o plainly fet before men, and after all it fnould ap- 
 pear foolifhnefs I Cor. I 1 8. * 'The preaching of the 
 crofs is to them that perifli foolifhnefs. 
 
 Infer. 11. This is a great confirmation of the truth 
 of the gofpel. The gofpel (lands in no need of exter- 
 nal evidences of its truth and divinity. It carries its 
 own light and evidence with it. There is that in the 
 nature of it that fufiicienily diftinguifhes it to thofe who 
 ^re fpiritually inlighrened from all the effe -fs of human 
 invention. There arc the evident appearances of the 
 divine perfe£lions; the ftamp of divine glory, of which 
 this of the divine wifdom is not the leaf} part. 
 
 There is a- much in the gofpel to fhcw that it is no 
 work of men, as there is in the fun in the firmament. 
 Pcrfons that are come to the mature cxercife of their 
 rcalon and look upon the fun, and conflict thenattiie 
 of it, its wonderful height, it's courfe, it's brightnefs and 
 hcat^ may knowchat it is no work of man. jSo if the 
 
 nature 
 
Ser. XV. in the Way of Salvation, 235 
 
 nature of the gofpel be duly confldered, if the true na- 
 ture ol- it is feen, it may be known chat it is no work 
 of man, and that it muft be from God. 
 
 If the wifdom appearing in the gofpel be-dulyconfi- 
 dered and underHood, it will be feen as much to excel 
 all human wifdom, as the fun's light excclls the light 
 of fires of our own inkindiing. 
 
 The contrivance of our falvation is of fuch a nature, 
 as that no one that duly confiders it can rationaljy con- 
 clude that man had any hand in it. The nature of the 
 contrivance is fuch, fo out of the way of all human 
 thoughts, of a nature fo different from all human 
 inventions ; fo much more fublime, excellent and wor^ 
 thy, that it don't favour at all of the craft or fubtilty 
 of man : it favours of God. 
 
 If any are ready to think man might have found out 
 fuch a way of the falvation of finners ; fo honourable 
 to God j to his'holinefs and authority, they don't well 
 confider the fcantinefs of human underflanding. Man- 
 kind were of a poor capacity for any fuch Undertaking ; 
 for 'till the gofpel inlighten'd the world, they had but 
 miferable notions of what was honourable to God. 
 They could have but poor notions of what way would 
 be fuitaVle to the divine pcrfc<ft!ons ; for they were 
 wofully in the dark about ihcfc divine perfe^ions them- 
 fclves, till the gofpel came abroad in the world. They 
 were ignorant of the nature and perfe<Slions of God. 
 They had ftrange notions about a Deity. MoU of 
 them thought there were manyGods "They chang'd 
 the glory of the incorruptible God into an imsge iiketo 
 corruptible man, and to birds and four footed bcails and 
 creeping things, Rom. i. 23. They aitributcd vices 
 to God. Even the philofopherS;, 'their wifcAt men en- 
 teriain'd but imperfect notions of ihc fupream Being. 
 S 2 How 
 
2^6 The Wifdom of God dlfpUyd Sf-JI.XV. 
 
 How then fhould man find out a way fo glorious and 
 honorable to God, and agreab'e to his perfcdions, who 
 had not wifdom enough to get any tolerable notions of 
 God, \\\\ the gofpel was revealed to them. They 
 groped in the dark. Their notions fhew'd the infinite 
 infnfiiciency of man's blind undcrftanding, for anyfuch 
 undetaking, as the contriving a v/ay of falvation, every 
 way honorable to God, and fuitable to the needs of a 
 fallen creature. 
 
 But fince the gofpel has told what God's counfels are, 
 and how he has contrived a way for our falvation, men 
 are ready to defpife it, and fooliihly co cxak their own 
 underflanding ; and to iirijgine they could have found 
 out as good a way ihcmfelves. When, alas ! men of 
 themfelvcs had no notion of what was honorable to God, 
 and fuitable for a divine being. They did not fo much 
 as think of the necefTuy of God's law being anfwered, 
 andjuffice fatisfied. And if they had, how dreadfully 
 would they have been puzzled, to have» found out the 
 way hozv. Who would have tliought of a trinity of 
 pcrfons in the godhead ; and that one fliould fuftain the 
 rights of the Godhead ; and anotl:er fhould be the 
 Mediator J and another fiiould make application of re- 
 demption ! « - 
 
 Who would hiwe thought of fuch a thing as three 
 diflin^l: pcrfons, and yet but one God 1 all the fame 
 Being, and yet three perfons 1 Who would have tko'c 
 of (his. in order to have found out a w .y for the fatis- 
 fying julVice., 
 
 V\ ho would have thought of a w.iy for the anfwering 
 the law that threaincd eternal death, vvi:hout the fm- 
 ner's fuffering eternal death. 
 
 And who would have ihoiight of any fuch thing as a 
 Perfon that v/as God. a divine Perfon ft* faring the 
 'Vjrath oj God ! Ard if they had \ who would have 
 
 cojitrivc'i 
 
SsR.XV. hi the Way of Salvation. t%y 
 
 contrived n way how he fhould fufrer,when he was God, 
 imcG the divine nature cannot fuffcr ! 
 
 Who ould have thought of any fuch thing as Gods 
 becomii.gman ; two natures and but one pcrfon ! Thefe 
 things are exceedingly out of the way of human tho't 
 and contrivance. It is mofl unreafonable to think that 
 the world, who till' the gofpel enlightned them, were ^:q 
 blind about the nature of God, and divine things, fhould 
 contrive fuch a w.iy that fliould prove thus to anfwer all 
 ends ; every way to fuit with what the cafe required ; 
 every way mod glorious to God; every way anfwera- 
 ble to all man's necelTities : wherein every thing is fo 
 fully provided for, and noabfurdiiy to be found in the 
 whole affair, but all f peaking forth the mofl perfea 
 wifdom. That there fhould' be no infringement upon 
 the holinefs of God, or on the juftice of God ; nothing 
 difhonourable to the majefty of God ; no encourage- 
 ment to fin, all pofTible motives to holinefs : — all 
 manner of happinefs provided ; latan fo confounded 
 and entirely overthrown. 
 
 And if we fuppofe that all this noiwithftacding was 
 the invention of men, whofe invention fhould it.be ! 
 Who fhould be pitched upon as the moft likely to in- 
 vent it. It was not the invention of the jews ; for they 
 were the m.ofl bitter enemies to it. The wife men a- 
 mong them,when they firft heard of it,they conceived a 
 virulent malice againfl it, and perfecuted all that held 
 this doclrine : And fo they do to this day entertain a 
 great hatred of the whole do^lrine of the contrivance 
 of our falvation by Jefus Chrift. 
 
 It was not the invention of the heathen ; for the 
 heathen knew nothing about it, till theapoflles preached 
 it to them. It was a new duci-rine to them ; and ap- 
 peared a very foolifii doftrine to the wife men among 
 them. Ihe dnarine of Chrirt crucified wns to the 
 Jtws aflumblingbloci:, '^nd r,> t^iO Greeks fuoliOmcfs, 
 I Cor, I. 23, And 
 
238 T'/^^? Wijdom of God difplajd S E R. XV. 
 
 And befides,it u*as contrary to all their notions about 
 a deity, they knew nothing about the true God, the fall 
 of man, and the likc.till the gofpcl rcvea.'d it to them. 
 
 It was not the invention of the apoftles ; for the a- 
 poflJes of themfelves, were noway capable of any fuch 
 Jcarned contrivance. They were nothing but a parcel 
 of poor fifhermen and publicans, an bbfcure and illite- 
 rate fort of men, 'till they were extraordinarily taught. 
 And befides it could not be their invention ; for ihey 
 were all furpriz'd when they firfl: heard of it. When 
 they heard that Chrifl muft die for (inners, they were 
 offended at it : It looked flrange to them : And it was 
 a long while before ihcy were brought fully to receive 
 it. 
 
 It could not b* the iRVcntion of any other chriflians; 
 for there were no other chriflians, but only thofe that 
 were converted by the preaching and the writings of the 
 spofUes, and other difciples of Chrifl that were under 
 them. 
 
 There is but one Way left, and that is, to fuppofe. 
 That Chiill: was a mere man, and a very fubtil crafty 
 maP!, and that he invented it all : But this is as unrea- 
 fbnable as the reft ; for if Chrifl had been a meer man, 
 it would have been all againfl himfclf, to invent a way 
 of falvation, by his own crucifixion, which he knew he 
 could get nothing by, but a mofl tormenting and igno- 
 minious death. 
 
 SERMON 
 
SERMON, XVI. 
 
 EPHESIANS iii. 10. 
 
 To the Intent that now unto the Principalities and 
 ^ovjers in heavenljTlaces^ might he knouun bj 
 the Church the manifold Wijdom of God. 
 
 Inf. III. T TOW p;reat a (in they are guilty of wh« 
 X X defpife and reje£l this way of falvation. 
 "When God hath thus as it were fet wifdom on work, 
 and has manifeded fuch unfearchable riches of wifdom. 
 When all the perfons of the trinity have as it were held 
 a confultation from all eternity, in contriving for the 
 providing a way of falvation for us finful miferahJc' 
 worms. To contrive a way that fhou d be fufficient i 
 us, and every way fuitable for us. To contrive a way 
 that fliould be fuch a way as we v/ant, fo as to anfwcr 
 all our needs. To contrive a way that fhould be in a'! 
 things compleat, whereby we might h:ve compleat fal- 
 vation, not only full pardon of all our fins, and delive- 
 rance from hell ; but have full blcfTednefs in heaven 
 forever. When he has been fo gracious lo us as to magni- 
 fy his wifdom, more in this work of grace towards men, 
 than in any other work of his. — How muQ God needs 
 be provokM, when after all, men reject this way of fal- 
 vation ! 
 
 When it comes to be preached to them, and falvation 
 is offered to them, and falvation is olTered to them in 
 this way ; and they are invited to accept of the bcnefirs 
 of ir^ they defbifc it, and refufe falvation in that way. 
 
 They 
 
240 The Wi/J'.m of God hlfpUy'd Si: R. XVL 
 
 They cafl contempt upon all this rich and glorious wif- 
 (Jom of God. They do practically drny ir ro be a Wife 
 way. And call this wifdoiii of God focilifiincfs. 
 
 How provoking mull it be when — fuch a poor crea- 
 ture as man (hall rife up and find fau t with iha wiiilom 
 which is fo far above the wifdom of the angels of hea- 
 ven, as tho' the way that God had found out was an 
 iinruitablc, an infuf^icient way, 
 
 This is one thing wherein confids the heinoufnefs of 
 the fin of unbe'ief, that it implies a rcje^ing and defpi- 
 fing the wifdom of God in the way of falvation by Je- 
 fus Chrift. It charges God with folly in this contri- 
 vance. 
 
 Unbelief finds fault with the wifdom of God in the 
 choice of the peifon, as tho' God I ad made an un* 
 wife choice of the pcrfon for the performing this work* 
 It difl.kes the Perfonof Chriff. It fees no form or 
 comellnefs in him, or beauty wherefore he fhould de- 
 fire him. Accounts him infufficient for the work that 
 ke has been chofcn and appointed to. 
 
 That pci Ton that the wifdom of God looked upon as 
 the fiiteft pcrfon of any whatfoever, and the only fit 
 perfon, is defpifcd arid rrje£led by unbelief. 
 
 Men ihro' unbelief find fault with the Salvation it- 
 felf that Chrifl h s purchafed : They don't ];ke to be 
 faved as Chrifl would fave. They don't like to be 
 made holy, and to have fuch a happinefs as is to be 
 had in God for a portion. 
 
 It may no- be amifs here to mention two or three 
 ways whereby perfons are guilty of a provoking con- 
 tempt of the wifdom of God in the way of falvation. 
 
 I. Th'jy are guiity of a provoking contempt, who 
 live in a carelefs neglcfl of their falvation : They that 
 arc fecureiii their fms, and are not much concerned a- 
 bout falvation or damnation. Are not fo much as ear- 
 neftly (i::eking falvation. This is a praOicuI char^'incr 
 God witli folly in this afTaiF, ^ he 
 
S E R . X VI. In the Way of Salvation. 241 
 
 The language of it is, that it is all in vain, and to no 
 purpofc that God hath contrived and confuked for ihc 
 obtaining falvation. when there was no need of it. That 
 he has laid out himfelf, and been at great cod to -procure 
 falvation for them when they don't want falvation. 
 They are well enough as they are. They don't fee 
 any great neceffiiy they are in of a faviour. They like 
 that Itatc they are in, and do not much defire to be de- 
 livered out of it. 
 
 They don t thank him for all his confultation anc} 
 contrivance. They think he might have (pared his coft. 
 They diO as much as lay thatGod grea ly cared for the 
 finding out and accompliihing a way of falvacion ; where- 
 as they don t think it worth their caring about. God 
 has greatly minded that,vvhich they don't think worth a 
 minding. ' God has contrived abundantly for that which 
 they don't trouble their heads abc ut. 
 
 2. They are guilty of a provoking contempt of the 
 wlfdom ol^ this way of falvatioU; who go about to con- 
 trive ways of their own. They that are not con- 
 tent with that way of falvation by the rightcoufnefs of 
 Chrid, which God has provided, arc for contriving foma 
 way of being favcd by their own riglueoufnefs. 
 
 Thefe find fault with the wildom of God's way that 
 is fo much above the wifdom of the angels, and fet up 
 their own wifdom in oppofition to it. They fet up theic 
 own wifdom above God s, as iho they could find out a 
 better way. 
 
 How greatly muft God be provoked when perfons 
 thus fet up their own wifdom above that infinite wifdom. 
 manifefted in the way of falvation by Jelus Chrilt. 
 
 3. Thofe that entertain difcouragcd and difpairing 
 apprehenfions abou. their falvation, cad contempt on the 
 wifdom of God. They that entertain (uch thoughts 
 as that, bccaufc they have been fuch great linncrs, Gud 
 will not be willing to pardon them : Chrilt vviil not be 
 T willing 
 
:ljs.2 The Wi/dom of God d'tfplayd Shr.XVI. 
 
 willing to accept of them They fear Chrift, in the 
 invitations of t!ic ^ofpel don't mean fuch wicked crea- 
 tures r«s ihcy arc. They fear they have committed fo 
 much fin, that they have finn'd beyond the reach of the 
 mercy of C^od. They think it is in vain for them to feek 
 for falvarion. 
 
 Thefe cafl contempt on the wifdom of God in the 
 way of falvation, as tho' the way was not an alfuffici- 
 cnt way. As iho' the wifJom of God had not found 
 out a way that was fufficient for the falvation uf great 
 
 fjnncrs i As tho' God had not found out a way to 
 
 make fatisf ^ion for fo many and \o great fins 
 
 As tho' the wjfJom of God had not pitched upon a 
 per fun worthy enough to be a mediator for fuch great 
 llnners. 
 
 Inf IV. Hence the mifery of unbelievers who have 
 no portion or iot in this matter. There is a mof^ glori- 
 ous way of ■ fnvation, but you have no intereft in it. 
 The wifdom of God hath been glorioufly imploy'd for 
 the deliverance of men from a mifcrable, doleful ftate ; 
 and procure happincfs for them ; but you are never the 
 better for it, becaufe you rtje(5l it : You don't fall in 
 with it : You don t comply with God's cuunfcls and 
 dcdgns in this alTuir. This way of falvation is preach- 
 ed to you in vain. If you continue in that flare that 
 you arc in, you will not be the better for its being fuch 
 a wife way. This wifdorn will do you no good. 
 
 The wifdom of God has pitclied upon a mofl fit and 
 fuiiablc Pcrlon for the accomplifliing thi> work ; but 
 you have no intereft in him. Chrifl is a glorious Per- 
 fon ; every way fit to be a faviuur of finners ; a perfon 
 ihat has power fufficient, and wifdom fufficient, and 
 merit fufTicient.and love fufficient for the perfecting this 
 work. ^nd he is the only fit perfon for the perfcfling 
 of it ; but you have no right in him; you can lay claim 
 to no bencfii by his power, wifdom, love or merits 
 
 Thii 
 
Ser.XVI. jn the Way of Salvation, 243 
 
 This wifdom of God bath found cut a way where- 
 by this faviour might fatisfy juftice, and fulfil ihc law 
 for us. He hath found out a way whereby he might 
 be capable ©f fuffering for us, viz, Thit he fhould be- 
 come man, and be both God and man : But you have 
 no lot in this matter of the incarnation, death and 
 fulTerings of Jefus Chrift. 
 
 The wifdom of God hath conirived a way of falvation 
 that there fliould be procur'dfor us perfe<51 & everlafling 
 happincfs. The wifdom of God hath contrived that there 
 fhould be procured for fallen man all the good that he 
 Hands in need of. Here is purchasM peace with God 
 and the favour of God. Here is that happinefs pro* 
 cured that is mod fuitable to our nature, and anfwer- 
 able to the falvation of our fouls. Here is a mofl: glo- 
 rious portion purchafed for us, viz. The divine Being 
 himfclf, with his glorious perfe£tions. Mere it is pur- 
 chas'd that we fhould fee Cjod face to face ; — That we 
 Ihould converfe with God ; and dwell with God in is 
 own glorious habitation. 'Tis purchas'd that we fhould 
 be the children of God ; — and be conformed to him. 
 
 Here is procured for worms every fort of good that 
 human nature craves the highefl: honours, — the mofl 
 abundant riches, — the mod fubflaniial fitisfying plea* 
 fures forcvermore. 
 
 Here God hath contrived a way for the meriting all 
 needed good both for the fouls and bodies of finners : 
 All needed earthly good things, while here ; and glory 
 for both body and foul hereafter, forever. 
 
 But you are never the better for all this. You have 
 no lor, or portion in any of it. Notwirhllanding all 
 this rich provifion, you remain in ihc fame mifeiable 
 flare and condition, in which you came into the world. 
 Tiio' ihc providon of the Gofpel be fo full, yet your 
 poor foul remains in a famifhing, perifliing Itate and 
 condition. You remain dead in trefpafTes iJc fin«;. You 
 rCiaainin a loft condition ; your foul ui;der the dominion 
 T a • of 
 
544 ^^1'^ WiJJom of God d'tfplayd S £ R . X VL 
 
 of latan : In a condemned ftate, having the wrath of GoJ 
 abiding on you, and being daily expofed ro the dreadful 
 effect 5 of it, in hell ; notwiihltandipg all this provifion, 
 you yet remain wretched and mifcrable, poor and blind 
 and nnlccd O that you might turn to God through 
 Jefus Chrill, be number'd among his difciples & faith- 
 full folloucrs, and f» be iniitled to their priviledgcs I 
 They have an intcrcQ in this glorious faviour, and are 
 intitUd to all the inc ffablc blefll-dncfs of his kingdom, fo 
 far as their capacities will admit : But you remain with- 
 out Chrift, being aliens from the common wealth of 
 Jfracl, (Irangcrs to the coven-nt of promifc, having no 
 well-grounded hope, and without God in the world. 
 Confidcr feveral things, 
 Firft. It argues the great nefs of the mifery of fin- 
 jicrs, that the wifdom ot God iliould be exerciled to 
 fuch a degree to find out a way to deliver them from 
 it. It fliews that their mifery was very great. Their 
 cafe furely was molt deplorable : It required infinite 
 ivifdom to find out a way for their deliverance. 
 
 It flicws how far they were funk into mifery, that 
 there Could be no contrivance for their deliverance, but 
 the contrivance of the wifdom of the great God. The 
 wildom of the ^wj^c]^ was ot fufHcicnr : Nothing but 
 divine wifdom r uld rench and remedy their cafe. 
 And th'it God fihniid fo lay out himfelf, that all the 
 pcrfons* of the IMnity fliould enter into fuch a conful- 
 Tition about it. And th.t the grratefl wifdom ; that 
 fliould appear mod wonderful in t-e fight of the Afigcls, 
 ihould be excicifed about this affair. It is not likely 
 it fliould be K). u^lefs the aflair be very great. If mans 
 mifery was not very great, divine wiflom would not 
 Jiave been exercifcd for his deliverance from it. God 
 would not contiivc ami do things f > wonderful in a 
 trivial AfT;iir. If the falvaiion of a linncr was not a 
 --- lalvaiion; from an exceeding grc^^ .-.;r.,'- -r-^ 
 
Ser.XVI. in the Way of Salvatioiu i^$ 
 
 not to be fuppofed, that God's wifdom fhould be more 
 Signalized in this affair than in any other whatever. 
 
 But lb ic is ; this contrivance feems to be fpoken of 
 in fcriprure as the maQer piece of "divine wifdom. This 
 work of redemption is reprefented as moft wonderful, 
 fpoken of in fcripture in the moft exalted manner of 
 any work of Go i. Doubtlefs therefore falvation is a 
 great thing : And confcquentiy the mifery that fmners 
 are laved from is a great and unfpeakable mifery. 
 
 This is the mifety that all you are in, who remain in 
 a natural condition. This is the condemnation you lie 
 under. This is the wrath of God that abides upon you. 
 The wifdom of God knew it to be a very doleful thing 
 f.ir a perfon to be in a natural ffate, and therefore did 
 lo exercife itfelf to deliver miferable finncrs out of it. 
 But this is the flate that many amung us do yet remain 
 in. 
 
 Secondly. Confider that if you continue in the Rate 
 you are in, you will be fo far from being the better for 
 this contrivance, that you will be a great deal the more 
 miferable for it. You will be a greit deal the more 
 mirerable for there being fuch a wife way, fuch an ex- 
 cellent way of falvation found out. It would have been 
 better for you, if the way of falvation had been an im- 
 pcrfcft' way, aa infufficient way : Or, if there had been 
 BO way at all. The jaftice and wifdom of the way of 
 falvation will be your condemnation. •' This is the 
 condemnation that, light is come into the world, and 
 men loved darknefs rather than light". Joh. 3. 19. 
 
 That will be your condemnation, that God concrivM 
 an infinicely wife way of falvation, wherein compleat 
 falvation was procured for finner?, and you refufed to 
 accept of it, butfiill went on in your trefpafTea. 
 
 If you continue in the (late that you arc now in, it 
 would have been better for you, if Chrifl had never di- 
 ed for finners : If God had left all mankind to pcriHi, 
 
 as 
 
24^ The W'tjiom of God difplayd S E R . XVI. 
 
 as he did the fallen Angels. Your puni ' menr then 
 Would have been light in companion of what it will be 
 now. 
 
 You will have greater fins by far to anfwer for ; and 
 a!l your fins will be abundantly the more agt^ravatcd. 
 
 Ihavefincel have been upon this fubjefl, obfcrved ihat 
 the work of redemption, is an occafion of the elc£l's being 
 brought to greater happinefs than man could have had 
 if he had not fallen. But this isalfo true as to reprobates. 
 It will be an occafion of (heir having greater mi (cry 
 than they would have had, if there had been no redemp- 
 tion. 2 Cor. 2. 15. " For we arc unto God, a fweet 
 favour of Chrift in them that are faved and in them 
 that perifh. To the one we are a favour of death unto 
 death ; and to the other we are a favour of life unto 
 life". If you perifh atl.^ft you will be the more mi- 
 ferable for the benefits of the gofpel being fo glorious, 
 and that becaufe your crime in rcjc^ling and defpifing 
 thcin will be the more heinous. If Chrilf had purcha- 
 fed comparatively (mall happinefs for finners : — If he 
 had purchafed a happinefs that was imj:>erfc^, unfaiis- 
 fa^ory, and but of finite duration it would have been 
 better for you, Heb. 2. 3. " How fhall we efcape, if 
 we neglc^ fo great falvation". 
 
 Thirdly. \Vhilfl you continue an unbelievcr,thc more 
 you hear of this way of falvation, your condition 
 will become the more miferable. The lon;i.er you 
 fit under the preaching of the gofpel. the more doleful 
 does your c;\^c grow. Y(Hir guilt continually increafes. 
 For your refulals of the Cc>lls of the gofpel, and your 
 rejections of thi^ way of falvation, arc fb much the oft- 
 ner repeated. Every time you hear the gofpel preach- 
 ed, you are guilty of a renewed rcje^iun of it. the guilt 
 of which therefore you will ha< e 1\ ing upon you. 
 
 And the more you hear of the (uiiablenefs and glo- 
 rioufncfs of this way, the greater is your guilt who flil! 
 
 continue 
 
Ser. XVI. /;; the Way of Salvation, 2^7 
 
 continue to rcje£l it. Every new ilkiQratlon of the 
 wifdom of God, and grace of God in redemption, adds 
 to your guilt, Mac. 23 37 '* O Jerufalem Jenifalem — 
 how often would I have gathered thy children together, 
 even as a hen gathereth her chickens under her wings^ 
 but ye would not !" 
 
 And that which adds to the mifcry you are under, 
 is, that as long as it continues, it is a growing evil. 
 
 Fourthly. Confider the danger there is, that you 
 will never have any lot or p'^rtion in this matter. You 
 niuft confider that there arc but few that have. Chriit 
 has told us that ftrait is the gate and narrow is the way 
 that leadeih unto life, and few there be that fiind ir. 
 There have been but few in all ages of the world. Ma- 
 ny feek ; and many hope that they fhall obtain There 
 are but few that intend to be damned. There are ma* 
 ny that hope that they fhall fomc way or other find 
 means to efcape eternal milery. But after all, ther« 
 are but fQ\f^ faved. But few obtain the benefits of re- 
 demption. 
 
 I conclude with a 
 
 USE of E X H O R T.A T I O N to come to 
 Chrift, and accept of falvation in this way. You are 
 invited to come- to Clirill, heartily to clofe with 
 him, and cruft in him for falvarion : And if you do ki, 
 you fhall be one that (hall have the benefit of this glo- 
 rious contrivance. You fliallhave the benefit of all 
 as much as if the whole end had been contrived for you 
 alone. 
 
 God has already contrived and done every thing thai 
 Nis needful to your falvation ; and there is nothing want- 
 ing but your confcnt. Since God has taken this matter 
 of the redemption of finners into his own hand, he has 
 made thorough 'work of it; he has not left it for you 
 to fiaifh. Sausfa(^ion is already made , rightcoufneis is 
 
 already 
 
248 The W'tfdom of God difployd Ser. XVI, 
 
 already wrought out ; there is nothing for you to do. 
 Death and hell are already conquer'd. The redeemer 
 has already taken pofTcflion of glory, and keeps it in his 
 hands to beOow on tl.cm that come to him. There 
 were many difficulties in the way, but they are a 1 re- 
 moved. The fbviour. has already triumphed over all, 
 and is already in heaven at the right hund of God, to 
 give eternal life to liis people. 
 
 Salvation is ready brought to your door ; and the fa- 
 viour llands and knocks and cals that you would open 
 to him, that he might bring it in to you. There re- 
 mains nothing but your confent. All the difficulty now 
 rciiiaining is with your own heart. If you perifh now, 
 it mud be wholly at your door. Ic muft be becaufc 
 you would not come to Chrifl that you might have life : 
 And becaufc you virtually choofe death rather than life, 
 Prov. 8. 36. " He that (inneth againft me wrongcth 
 his own foul : All tl.ey that hate me iove death". 
 
 All that is now required of you, i^, that your heart 
 ftiould clofe with Chritf as a faviour. Here confidcr, 
 I. That the wifdom of God hath fo contrived that he 
 hath foreftalled all our obicffions. If you make ob- 
 je^ions againft Chrift and the way of falvation, ihey 
 muft be all unreafonable. You can t reafonably objed 
 that your Gns are of fuch a nature, that God's honour 
 won't allow of your pardon. 'Tis true God infifts 
 upon his own honour. He is a God that will be ho- 
 noured, and his majeily fhall be vindicated : And when 
 finncrs caft contempt upon him, his honour requires 
 vengeance : But God has fo contrived this way, that 
 his honour may be repaired by the puniflimcnt of (in 
 without the finners fuffcring, how great (ocver ihc fin 
 be. Herein the wifdom of this way appears, that 
 there is a (uflicicncy for the greatcll and uioft fecinout 
 tranfgidfjrs. 
 
 Ypi; 
 
Ser. XVI. itt the Way of Salvation. 249 
 
 You can't objeft that God the father will not be 
 willing to accept you, for the mediator's fake ; for he 
 hath chofen fuch a perfon as his own Ton, a perfon {h 
 near and dear to him to be a mediator, to cut off any 
 fuch objeflions. So you may be fure that God will 
 receive you if you go to him thro' Cluift. 
 
 You can't objc(5l that God the father has not given 
 fufficient alTurance of falvation to behevcrs ; for God 
 has not only promifed, but the principal tilings ; thofe 
 which would have been mo,fi: difficult to believe, arc 
 already fulfilled ; God has already given his fun to die 
 for us. This, before it was accompliQied, was a thing 
 a great deal more (Irange, and difficult to believe, than 
 that he fhould give eternal life to finners after Chrift 
 died for them. That the fon of God fhould die, was 
 a much greater thing, than to give eternal life upon the 
 account of it. Rom. 8. 32. " He that fparcd not his 
 own fon, but delivered him up for us all, how fliall he 
 not with him freely give us ail things.'* 
 
 And then there is no room to doubt but that if we 
 accept of Chrift, God will give eternal life ; for he hath 
 given it already into the hands of our faviour for us. 
 He hath betrufted him with the whole affair. He hath 
 given all things into his hands, that he might give eter- 
 nal life to as many as (hould come to him. The fa- 
 ther hath appointed him that died for believers, to be 
 their judge, to have the whole determination of the mat- 
 ter and difpofal of the reward, in his own hand, x-^nd 
 you can't doubt but that Chrifl will be willing to be- 
 flow eternal life on them tlWt he purchafed it for. F(ir 
 if he is not willing to beflow it, furely he never would 
 have died to purchafe it. Who can think that Chritt 
 would be fo defirous of finners being faved, as to un- 
 dergo fo much for it ; and not be willing to let them 
 have it, when he bad obtained it for them. 
 Confider, 
 
 V 2. Th(3 
 
250 The Wljdom of Gcd Ji/plajd Ser. XVI. 
 
 2. The wifdom of God bath contrived that there 
 fhould be in the pcrfon of the favioiirall manner ofat- 
 tra^^ivcs to draw us to him. He has not chofen a mean 
 pcrlon, a perfbn of but indifferent lovefinefs, lefl flnncrs 
 Hiould fay, that there was not excellency enough in 
 Chrift to draw them to him. He did not pitch upon 
 oneof theAngels ; for tho' they are excellent creatures, 
 yet their excellency is but finite, but he hath pitched 
 upon his own fon, that there might be no want of ex- 
 cellency in the pcifon. He is not a pcrfon whofe ex- 
 cellency is but finite. lie hath in him all poffible ex- 
 cellency. He is poiTefs'd of all the beauty and glory 
 of the God head. 
 
 So that there can be no manner of excellency, nor 
 degree of excellency that we can devife, but what is in 
 the perfon of the faviour. By this, it appears, Chrift 
 Jias excellency enough. For to fay, that excellency 
 U'hiih is infin'te is not enougli, is a conrradi£lion. 
 
 But yet fo redundant has the wifdom of God been in 
 providing attrsftives to us to come toChrifi,it hath fo or- 
 dered ihar there ihf uld alfo be all human excellencies in 
 him. If there be any thing attra£live in this confidera- 
 lion, that Chrift is one in our own nature, one of us ; 
 this is true of Chrifl. He is not only in the divine, bux 
 in the human nature. He is a man like ourfelves ; and 
 has all poOible human excellencies. He was of a nioft 
 excellent Ipirit. He wr.s wile and holy, lie was of a 
 condefcending, meek and lowly, a benign and benevo- 
 lent difpofition. 
 
 . y\nd aguin : The wifdom of God hath chofen fuch 
 li peifon. who fliould be a perfon of a great love to fln- 
 ncrs, and (hould fhow that love in the moit endearing 
 manner poffible. What more condefcending love can 
 iherc bc.thun the love of a divine pcrfon to luch worms 
 of the duft ! And what freer love can there be than 
 \''\r ro enemies ! And what greater loyc can there be, 
 
 ihao 
 
Ser. XVi. /;; the Way of Salvation. 2jt 
 
 than dying love ! And what more endearing cxprefTion 
 of love, than dying for the beloved ! So that here is 
 not only the excellency of Chrift, but his love to man- 
 kind to draw us. 
 
 Again, the wifdom of GoJ hath fo contrived that 
 Chriit fhall fuftain that office that iliould moll tend to 
 endear him to us, and draw us to him : The olfice of 
 a redeemer, a redeemer from eternal raifcry, and the 
 purchafer of all happinefs. 
 
 And if all this be not enough to draw us, the vvifJom 
 of God haih ordered more ; It hath provided us a favi- 
 our that fliould offer himfelf to us in the molt endear- 
 ing relation. He offers to receive us as friends. To 
 receive us to an union to himfeif, to become our fpiri- 
 tual hufband and portion forever. 
 
 And if all this is not enough to draw, there is more 
 yet. The wifdom of God hath provided us a f'aviour 
 that woos us in a manner that has the greateft tendency 
 to win our hearts. His word is moll attraflive. He 
 Hands at our door and knocks. He don't meerly com- 
 mand us to receive him ; but he condefcends to apply 
 himfelf to us in a more endearing manner. He intrcats 
 and befeeches us in his word and by his melFengcrs. 
 
 3. The wifdom of God hath contrived that there 
 fliould be all manner of attradlives in the benefits ihac 
 Chrift offers you. There arc not only the ejcccllencies 
 of the Perfon of Chrift to draw you to him, but the 
 defirable benefits he offers. Here is what is moft fuita- 
 ble to the cravings of the human nature : Needed re- 
 lief for all our diftrelFes. Men when diftreffcd and 
 
 burden'd, long for cafe and reft. Here it is offered to 
 us in Chrift. Come unto me, fays he, all ye that labour 
 and are heavy laden, and I will give yoii reft. 
 
 Men when in fear of danger, long for fafety. Here 
 it is provided for us in. Chrift. God promifes that he 
 will become the fhield and buckler, itrong rock and 
 
 V 2 iiigli 
 
55^ "The Wifdom of God dlfpla/d Se R . XVL 
 
 high tower to thofc that trufl in him. Thofe that 
 
 mourn need comfort : Chrift tells us that he came to 
 comfort thofe that mourn, Ifai. 6i. 2. 
 
 The blind need to have their eyes opened. The 
 light is fweet to men : Chrid offers to anoint our eyes 
 with eye falve that we may fee glorious light. He will 
 be our fun, and the light of God's countenance. 
 
 What is more dear to men than life ? Chrift hath 
 purchafed for men, that ihcy fhould live forever, Pfal. 
 21. 4. " He afked life of thee, and thou gaveft it him, 
 even length of days forever and ever". 
 
 How greatly is a crown prized and admired by the 
 
 cliildren of men P And Chrid offers this, not a cor- 
 
 rupiable crown, but an incorruptable and far more glo- 
 rious crown than any worn by earthly kings. A crown 
 cf glory, the luflrc of which Ihal! never fade or decay — 
 an cverlafling kingdom. 
 
 Men love pleafu/es. Here are pleafurcs forever* 
 more. What could there be more to draw our hearts 
 ro Jefus Chrifl, to make us willing to accept of him for 
 our faviour ; and to accept of his benefits, in that glo- 
 rious and wife way that he has provided for us ! 
 
 SERMON 
 
The true Chriftian's Life, a Journey 
 towards Heaven. 
 
 S E R M O N, XVII. 
 
 [ Sept. 1733. J 
 
 HEBREWS xi. 13. 14. 
 
 ^nJ confeffed that they were Strangers and 
 Tilgrims on the Earth. For they that fay 
 fuch Things^ declare plainly that they Jeek 
 a Country, 
 
 THE apoftle Is here fetting forth the excellencies 
 of the grace of faith, by the glorious effe^ls 
 and happy iffue of it in the faints of the old 
 teflament. He had fpoken in the proceeding part of 
 the chapter perticularly, of ^^^/,£«^<:/6, Noah, Abra- 
 ham and Sarah, I/aac and Jacob, Having enumerated 
 ihofe inftances, he takes notice that *' thefe all died in 
 faith, not having received the promifes, but having fecn 
 them afar off, and were perfuaded of them & embraced 
 them, and confeffed that they were ftrangcrs" Sec. 
 
 In thefe words the apoflle feems to have a more 
 particular refpe£l to Abraham and Sarah, and their 
 kindred that came with them from Haran, and from Ur 
 
 of 
 
254 "^^^ ^^^^ Chr'tjllans Life, SfR.XVIL 
 
 of the chaldees, by the 15. vcr. where the apoftle fays, 
 " And truly if they had been mindful of that country 
 from whence they came out, they might have had op- 
 portunity to have returned**. It was they that upon 
 God's call left their own country. 
 
 Two things may be obfcrved in the text. 
 
 1. What thefe faints confeded of themfelves, viz. 
 *' that they were (1 rangers and pilgrims on the earth". 
 
 Thuswc have a particular account concerning Abra- 
 ham, *' 1 am a flranger and a fojoumer with you*'."^ 
 And it feems to have been the general fenfe of the 
 patriarchs, by what Jacob fays to Pharaoh. " And 
 Jacob faid to Pharaoli, the days of the years of my 
 pilgrimage are an hundred and thirty years : Few and 
 evil have the days of the years of my life been, and 
 have not attained to the days of the years of the life 
 of my fathers in the days of their pilgrimage*'* . § 
 " 1 am a ftranger and a fojourner with thee, as all 
 my fathers were." f 
 
 2. The inference that ihe apoflle draws from hence, 
 (viz.) that they fought another country as their home. 
 " For they (hat fay fuch things, declare plainly that 
 they feck a country." In confeflmg that they were 
 Arangers, ihey plainly declared that this is not ihcir 
 country ; that this is not tlie country where they arc 
 at home. And in confc(nng themfelves to be pilgiijns, 
 they declar'd plainly that this is not their fettled abode ; 
 but that tliey have refj:e£l to fome other country, that 
 they feck and are travelling to as their home. 
 
 DOCTRINE. 
 
 This life ought fo to he fpf.nt by us, as tJ be 
 only a journey towards heaven. 
 
 Here 
 * Gen. 23. 4. § Gen. 47. 9. f Pj'ahn, 39. 12. 
 
Ser. XVIL a Journey towards Heaven. 2^^ 
 
 Here I would obferve, 
 
 I. That ive ought not to reft in the world and it*s 
 enjoyments, but /hould defire heaven, 
 
 This our hearts Jhould he chiefly upon and engaged 
 about. We fliould " feck firft the kingdom of God. "f 
 He that is on a journey, feeks the place that he is 
 journeying to. We ought above all things to defire a 
 heavenly happinefs : To go to heaven and there be 
 with God ; and dwell with Jefus Chrift. If we arc 
 furrounded with many outward enjoyments, and things 
 that are very comfortable to us : If we are fettled in 
 families, and have thofe good friends and relations that 
 are very defireable : If we have companions whofe fo- 
 ciety is delightful to us : If we have children that are 
 pleafant and hopeful, and in whom we fee many pro- 
 mifing qualifications ; If we live by good neighbours ; 
 have much of the refpe6t of others ; have a good 
 name ; are generally beloved where v/e are known : 
 And have comfortable and pleafant accommodations : 
 Yet we ought not to take our reft in thefe things. 
 Ws fhould not be willing to have thcfe things for our 
 portion , but fhould feek a higher happinefs in another 
 world. We fhould not meerly feck fomething elfein 
 addition to thefe things ; but fhould be fo far from reft- 
 jng in them, that we fhould chufe and defire to leave 
 ihefe things for heaven ; to go to God and Chrift there. 
 We fliculd not be willing -to live here always, if we 
 could, in the fame firength and vigor of body and 
 mind as when in youth, or in the m:dfl of our days ; 
 and always enjoy the fame pleafure, and dear fricmls, 
 and other earthly comforts. We fliould chufe and de- 
 fire to leave them nil in God's due time, that we might 
 <go to heaven, and there have the enjoyment of God. 
 We ouglit to poOefs tlicm, enjoy and muke ufe of ih!?m, 
 
 vviih 
 - Mat, 6, 33. 
 
256 The true Chnjllans Life, Ser.XVII, 
 
 with no other view or aim, but readily to quit ihcm, 
 whenever we are called to it, and to change them for 
 heaven. And when we are called a way from ihcro, 
 we fhould go chearfully and willingly. 
 
 He that is going a journey, is not wont to reft in 
 what he meets with that is comfortable and pleafing 
 on the road. If he p^ifTcs along thro' pic a /ant places, 
 flowery meadows or fhady groves ; he don't take up 
 his content in ihcfe things. He is content only to take a 
 trancient view of tbefe pleafant objedls as he goes along. 
 He is not enticed by thcfe fine appearance s to pur an end 
 to his journey, and leave off the thought of proceed ng. 
 No, but his journey's end is in his mind ; that is the 
 great thing that he aims at. So if he meets with com- 
 fortable and pleafant accommodations on the road, at 
 an inn; yet he don't rell there; he entertains no tho'ts 
 of fettling there. He confiders that ihefe things are 
 not his own, and that he is but a flranger ; that, that 
 is not allotted for his home. And when he has re- 
 frefiied himfelf, or tarried but for a night, he is for 
 leaving ihtfe accommodations, and going forward, and 
 getting onward towards his journey's end. And the 
 thoughcs of coming to his journey's end, are not at all 
 grievious to him. He don't defirc to be travelling al- 
 ways and never come to his journey's end : The 
 thoughts of that would be dilcouraging to him. Eut 
 'irs pleafant to him to think that fo much of the way is 
 gone, that he is now nearer home ; and that he fhall 
 prefenily be there ; and the toil and fatigue of his 
 journey will be over. 
 
 So fhould we thus defirc heaven fo much more than 
 the comforts and enjoyments of this life, thac^wc fhould 
 long to charge thcfe things for heaven. We fhould 
 wait with carnefl dcfire for the time, when we Hiall 
 arrive to our journey's end. The apoflle mentions it 
 as an encouraging, comfortable confideracion to chrifli- 
 
 ar.s 
 
SER.XVII. a Journey touuards Heaven- 257 
 
 ans, when they draw nigh their happlnefs. " Now is 
 our falvation nearer than when we believed." 
 
 Our hearts ought to be loofe to thefe things, as it 
 is with a man that is on a journey. However com- 
 fortable enjoyments arc.yet we ought to keep our hearts 
 fo loofe from ihem, as chearfuily to part with them, 
 whenever God calls *' But this I fay, brethren, the 
 time is fhprt, it remaineth, that both they that have 
 wives, be as tho' they had none ; and they that ween, 
 as tho' they wept not ; and they that rejoIce,as tho' they 
 rejoiced not ; and they that buy, as iho' they poiJefTed 
 not ; and they that ufe this world, as not abuling it : 
 for the fafhion of this world pafTeth away". | 
 
 We ought to look upon thefe things, as only lent 
 to us for a little while, to ferve a prcfent cum ; but 
 we fhould fet our hearts on heaven as our inheritance 
 forever. 
 
 H. Jf^e ought to feek heaven, by travelling in the 
 way that leads thither. 
 
 The way that leads to heaven, is a way of holincfs. 
 We fhould chufe and defire to travel thither in this v^ay 
 and in no other. We fliouid part with all th.ofe (Iiis, 
 thofe carnal appetites that are as weights, that will tend 
 to hinder us in our travelling towards heaven — '* Let 
 us Isy a(ide every weight, and the fin which doth foea* 
 fily befet us, and let us run with patience the race fee 
 before us"- ^ However pleafant any pratlicc or the 
 gratification of any appetite may be, we mud lay it ?- 
 (ide, caft it away ; if it be any hindrance,and llumbling- 
 block in the way to heaven. 
 
 We fliould travel on in a way of obedience to all 
 God's commands, even the difficult as well as the cnfy 
 commands. Wc fliould travel on in a away of fclf- 
 
 X denial ; 
 
 t 11 Jy^^or, 7. 20. ;;o. * Heb. J2, jr. 
 
258 The true Chriflians Life, Ser.XVII. 
 
 denial; denying all our finfiil inclinations & interefts. 
 The way to licavcn is afcending ; we mufl be content 
 to travel up hill, tho' it be hard and tirefome, iho' it 
 be contrary to the natural tendency and bias of our flcfh, 
 that tends downward to the earth. W't fhould foJKiW 
 Chrifl in the path that he has gone. Tlie way that he 
 travelled in, was the right way 10 heaven. We fhc^uld 
 lake up our crols and follow him. We fhou d travel 
 along in the fame way of mecknefs and iowlinefs of 
 heart ; in the fame way of obcdier.ce and charity, and 
 diligence to do good ; and patience under afflictions. 
 The way to heaven is an heavenly life ; we muft be 
 travelling towards heaven in a way of imitr.tion of thofe 
 that are in heaven. In imitation of the faints and an- 
 gels there, in their holy imployments, in their w,,y of 
 fpending their time in loving, adoring, ferving, & prni- 
 fing GoJ and the Lamb. This is the path that we 
 ought to prefer before all others, if we could have any 
 other that we might chufe. If we could go to heaven 
 in a way of carnal living, in the way of the enjoyment 
 and gratification of our lufls, we fhould rather prefer a 
 way of holinefs and conformity to the fpiritual (cif-de- 
 nying rules of the gofpcl. 
 
 jll. JFe Jljowd travel on in t/jis way in a laborious 
 manner. 
 
 The going of long journeys is nitendcd wiiii toil and 
 fatigue ; efpeciallyif the journey be ihro' a wilderncfs. 
 Pcrfbns in fuch a cafe expecfb no other than to ftfflcr bard- 
 Ihips and wearincfs, in travelling over mountains and 
 ih'o' bad places. 
 
 So ue fhould travel in this way of holinefs, in a la- 
 borious manner, improving our time and firtngth. to 
 fliriTiOunt the difliculiics and obllacles that are in the 
 •.vav. The land that we have to travoi thro, is a wi,!- 
 
Ser. XVII. a Journey tovjards Heaven, 259 
 
 dernefs ; .there are many mountains, rocks, an J rough 
 plsftes that we mud go over in ihe way ; and ihcre is a 
 nccelTuy that wc fhoulJ lay out our flrength. 
 
 IV. Our whole lives ought to be /pent in travelUrg 
 this road, 
 
 J. TF'e ought to begin early. This fliould be the 
 firll concern, and bufinefs chat perfons engage in, when 
 they come to be capable of acting in the world in doing 
 any bufinefs. When they firft fee out in the world, 
 they fliou d fet out on this journey. 
 And, 
 2. Ji^^e ought to travel on in this way with ojjtduity. 
 It ought to be the work of every day, to tiavtl c>\\ to- 
 wards heaven. We fhould often be thinking of our 
 journc-y's end ; and not only thinking of it, but ir fliould 
 be our daily work to travel on in the way that leads 
 to h. 
 
 As he that is on a jounevt is often ihirking o^ rlic 
 place that he is going to ^nd 'tis his cr-re 2nd bufinefs 
 every day to get along ; raJmproVe his time, ro get co- 
 wards his journey's end. I^c fpt^nds thcd-^y in it ; Ms 
 the work of the day, vvhilfl the fun ferves him. And 
 when he has refted in the niglit, he gets up in the 
 mormng-, and fctscut agai 1 en his journey ; and fo fr' m 
 day 10 day, 'till he has got i«) his journey's end. Thus 
 fliould heaven be continually in our thought ; and the 
 immediate entrance or piiflligc to ir, viz death. fhouM 
 be prcfcnt with iis. And it fhould be a thing that wc 
 familiarize to ourtelve* ; and fo it fliould be our work 
 every day, to be preparing for death, and iravcHing 
 'heaven-ward. 
 
 3. If^e ought to f er fever e in this way as long as ue 
 Hit' ; tvfjhulci hold out in it t'J th^ end, 
 
 X : ''Let 
 
!26o The true Chrijlians Lije, Sir. XVII. 
 
 ** Let us run wiih patience the race that is fet before 
 lis'*, f Tho' the road be difficult, and it be a toUfome 
 thing to travel it. we muft ho d out with patience, and 
 be content to endure the hardfhips of it. If the jour- 
 ney be iong, yet we muft not (lop fliort ; we (hould 
 not give out in difcouragemcnt, but hold on 'till we arc 
 arrived to the place we ftek. We ought not to be dif- 
 couraged with the length and difficulties of the way; as 
 the children of Ifrael were, and be for turning back a- 
 gain. All our thought and dcfign fliould be to gee a- 
 long. "We fhould be engaged and refolved to prefs for- 
 ward 'till we arrive. 
 
 V. T^e ought to he continually growiu^ in holinefs ; 
 and in that refpe6l coming nearer and nearer to 
 heaven. 
 
 He that is travelling towards a place, comes nearer 
 and nearer to it continua ly. So we fhould be cndea* 
 vouring to come nearer to heaven, in being more hea- 
 venly J becoming more and more like the inhabitants 
 of heaven, and more and more as we fha!l be when we 
 have arrived there, if ever that be. 
 
 We fliould endeavour continually to be more and 
 more as we hope tQ.be in heaven, in refpeft of holinefs 
 and conformity to God. And with refpe£l to light ard 
 knowledge, we Hiouy labour to be [;rowin(^ coniinualiy 
 in the knowle«lgC'of God and Chrilt, and clear views of 
 the glory of God, the beauty of Chrilt, and ti e excellen- 
 cy of c'iiv ine things, as we come nearer and nearer to the 
 beatific vifion. 
 
 \Vc fliould labour to be continually growing in di- 
 vine love ; that this may be an incrcaling flame in our 
 hearts, 'till our hearts afccnd wholly in ihi> tUme. We 
 ihould be growing in obedience and an 1-kcavenly convcr- 
 
 faiion ; 
 t H«b: 12. J. 
 
Sir. XVIL tf Journey towards Heaven. 261 
 
 iacton ; that we may do the will of God on earth as ihc 
 angels do in heaven. 
 
 We ought to be continually growing in comfort and 
 fpiriiual joy ; in (cnfibte communion with God and ]c- 
 lus Chrith Our path fhould be as " the fiiining light, 
 that fhincs more and more to the pcrfeft day**.* 
 
 Wc ought to be hungering a»d ihirfting after rightc- 
 oufnefs ; after an incrcafe in rightcoufnefs. ** As new- 
 born babes defire the fincere milk of the word, that yc 
 may grow thereby ''. § And wc ihould make the per* 
 feftion of heaven our mark. We fhould reft in nothing 
 fhort of this ; but be prcding towards this mark; and 
 labouring continua ly to be coming nearer and nearcrto 
 
 it. '• This one thing 1 do, forgetting thofe things 
 
 which ajre behind, and reaching forth unto thofe things 
 that are before, I prefs toward the mark, for the prize of 
 ihe high calling of^ God in Chrift Jef us", f 
 
 , VI. ^11 other concerns of life ought to be entirely 
 fubordmate to this. 
 
 : As when a man is on a journey, all the fteps that he 
 takes are in order ro further him in his journey ; and 
 fubordinated to that aim of getting to his journey's end. 
 And if he carries money or provifion with him, 'tis to 
 fupply him in his journey. So weought wholly tofub- 
 ordinare all our other bufinefs, and all our temporal en* 
 joyments to this affair of travelling to heaven. Jour- 
 neying toward heaven ought to be our only work and 
 bufinefs/o that all that wc have & do.fliould be in order 
 10 that. When we have worldly enjoyments, wc fhould 
 be ready to part with them, whenever they are in the 
 ^ay of our going toward heaven. Wc fhould f«ill all 
 this world for heaven. When once any thing we have, 
 becomes a clog and hindrance to us, in the way heaven- 
 ward, 
 
 * Pfov. 4. 1%. h I Pet. 2. 2. t Phil: 3. 13, 14 
 
262 The true Chnpians Life, ScR. XVII. 
 
 warJ, \vc fhouldqui: it iminctllatcly. When wc ufcour 
 world y enjoy merus ai^d pcfllffions, it fhouki be wiih 
 fuch a view and in fuch a manner, as to further us in 
 our way heaven-ward. Thus wcfliould eat and ilrink 
 and cloath ourlclvcs. And thus fhould we improve the 
 converfaiion and enjoyment of fVicruls. 
 
 And whatever bufineis we are (etfing about ; what- 
 ever defign we are engaging in, we fhouid enquire wiih 
 our(elves, whether this bufinefs or undertaking will for- 
 ward us in our way to heaven ? And if not, we iliould 
 quit our dciign. 
 
 V/e ought to make ufe of worldly enjoyments, and 
 purfue worldly bufjnefsin Inch a ilcgree and manner as 
 fhall have ihc belt tendency to forward our journey 
 heaven- ward, and no othcrwile. 
 
 I fhall ofler fome rcafons of the do6lrinc. 
 
 I. This world is net our abiding place. 
 
 Our continuance in this world is but very fhort. Man's 
 ^ys on the earth, are as a (hadow. It was never de- 
 figned by God this world fhould be our home We 
 were not born into this world lor that end. Neither 
 did God give us thcfe lemporal ihinps. that wcare ac- 
 commodaifd wiih, for that tn(S, If God has given us 
 cood criatcs ; if we are fert ed in fan^.ilies, and God has 
 given us children, or other frieiui< that aie vfry plealanc 
 to us ; 'tis with no fuch view or defign, that we lliou d 
 be furniflied and provided for here, as for a feit^cd a- 
 bode J biH wirh a dcfign that we fhould ule them for 
 tlie [.rcfcnt, and then leave them again in a very little 
 tin e. 
 
 If v/e are callrd fo any fccular bufinefs ; or if we arc 
 charged with the care of a family ; with the inflruf^ion 
 and education <jf children, we are called to thefe things 
 with a defign that we Ihall be called from ihcm ?gnin, 
 
 and 
 
Ser. XVil. a Journey towards Heavfn. 263 
 
 and nor to be our everlafling employincnt. So that if 
 we improve our lives to any oiher purpofe, than osa 
 journey toward heaven, nil our labour will be loll. If 
 we (pfnd our lives in the purfuit of a tt-mporal happi- 
 nefs : If we fee our hearts on riches, and ft ek happincfs 
 in rhem : If we feek to be happy in fenflMl p'calures : 
 If we fpend our lives in feeking ihe credit uikI clleeni 
 of men ; the goodwill and refpe*^ of others : if we 
 lei our hearts on our children, and look to be happy in 
 the enjoyment of them, in feeing thcin well brought up, 
 and well fettled, &c. All ihefe ih ngs will be of lit- 
 tle fignificancy to us. Death will binvy up all our hopes 
 and expeflations, and will put an end to our enjoyment 
 of thefe things. " The places that have known us, 
 will know us no more" : And the eye that has fccn us» 
 fliall fee us no m.ore. We mui^ be taken away forever 
 from all thefe things : And it is uncertain when ; ic 
 may be foon after we have received them, and arc puc 
 into the pofTelTion of them. It may be in the midll of 
 nur days, and from the niid(\ of our enjoyments. And 
 then where will be alt our worldly employments and en- 
 joyments, when we arc laid in the filent grnve ! '• So 
 man iieth down and rifeth not again, till the heavens be 
 no more" ."^ 
 
 II. TT)e future world was defigned to be our fettled 
 and everlaJJJng abodt. 
 
 Here ic was intended that we fhould be fixed ; and 
 here alone is a lulling habitation, and a lading inheri- 
 tance and enjoys ents to be had. We are defigned tor 
 this future world. We are to be in two (iafes, the one 
 in this world, wivrh is an imperfc^l Hare ; flv/ othir in 
 the world tc cii^ie. The pref nt ihte is Hurc and 
 tranficory \ lu. oar ilato ia the other world, is cverlall- 
 
 ijig. 
 
 * Job 14. iz. 
 
264 The true Chrijlians Life, Ser. XVII. 
 
 jng, AVhcn we go into anoiher world, there wc mud 
 be to all eternity. And as wc arc there at firfl, fo wc 
 inuft be without change. 
 
 Our flate in the future world therefore being eter* 
 ral, is of fb exceedingly greater importance than our 
 Hate in this world, that it is worthy that our Oate here, 
 and ail our concerns in this worlll fliou!d be wholly 
 fubordiiiated to it. 
 
 III. Heaven is that place al^e ivkere cur highe/f 
 end, and highefl good // to be obtained, 
 
 God hath made us for himfelf, " Of God, and thro* 
 God, and to God are all things*'. Therefore then do 
 we attain to our higheft end, when wc are brought to 
 God : But that i:> by being brought to heaven ; for that 
 is God s throne ; that is the place of his fpedal prefenc^, 
 and of his refidence. There is but a very imperfe£^ 
 \inion v^iih God to be had in this world , a very impcr- 
 feft knowledge of God in the midft of abundance of 
 darknefs ; a very imperfect conformity to God, mingled 
 with abundance of enmity an-i eftrangement. Hcrewc 
 can fervc and glorify God, but in an exceeding imper- 
 fc^ manner ; our fervice being mingltd with much (in 
 and difhonour to God. 
 
 But when we get to heaven, (if ever that be) there 
 we ftall be brought to a per^£^ union wiih God. There 
 we fhall have the clear views of God. Wc fliall fee 
 Face to face, and know as we are known. There wc 
 fhall be fully conformed to God, without any remainder 
 of fin. We fhall be 1 ke him, for wc fhall lee him as he 
 is. There wc fhall ferve God perfcftly. We (hall 
 glorify him in an exalted manner, and to the inmoii of 
 the powers and capacity of our nature. Then wc fhall 
 perfc^ly give up ourlelvcs to God. Then will our 
 hearts be pure and holy olfcrings to God j ofTer'd all in 
 n flame of divine Jove. In 
 
Ser. XVII. a Journey towards Heaven. 265 
 
 In heaven alone is the attainment of our highcft 
 
 good, God is the higheft good of the rcafonablc crca- 
 
 .ture. The enjoyment of him is our proper h:\ppi- 
 
 nefs ; and is the only happinefs with which our fouls 
 
 can be fatisfied. 
 
 To go to heaven,, fully ;o enjoy God, is infinitely 
 better than the mofl pleafant accommodations here. 
 Better than fathers and mothers, husbands, wives or 
 children, or the company of any, or all eanhly friends 
 Thefe are but fliadows.j but the enjoyment of God i^ 
 the fubftance. Thefe are but fcattered beams ; buc 
 God is the fun. Thefe are but flreams ; but God 
 is the fountain. Thefe are but drops ; but God is the 
 ocean. 
 
 Therefore it becomes us to fpend this life only as a 
 journey towards haaven, as it becomes us to make the 
 feeking our higheft: end, and proper good the wholo 
 Work of our lives : And we fhould fubordinate all o* 
 ther concerns of life to it. Why ftiould v/e labour 
 for any thing elfe ; or fet our hearts on any thing elfe 
 but* ohat which is our proper end, and truc' happi- 
 nefs ? ' 
 
 IV. Our prefent ftate^ and all that belongs to it, /V 
 defignd by htm tha^ made all things^ ts be 
 wholly in order to another world. 
 
 This world was made for a place of prcpTation for ann* 
 ther world. Man's mortal life was given him only here, 
 that he might here be prepared for his fixed- ftctc. 
 Xnd all that God ha<^ here given us, is given to this 
 ^irpofe. Tfic fun fliincs upon us ; the rain falls up- 
 on us J thlr earth yields her incrcafc to u? : C ivil and 
 . .: , i^.. Y rccfcfianicjj 
 
266 The true Chrijlians Life, 6'c. Ser.XVIL 
 
 ccclcfiaftical affairs ; family affairs, and all our pcrfo- 
 nal concerns are defigned and ordered in a fubordi nati- 
 on to a future world, by the maker and difpofer of 
 all things. They ought therefore to be fubordina- 
 icd to this by us. 
 
 
 "> 
 
 1 E R M O N 
 
SERMON, XVIII. 
 
 HEBREWS xi. 13, 14. 
 
 ^nd confeffed that they were Strangers and 
 Tilgrims on the Earth, For they that fay 
 fuch Things^ declare plainly that they feek 
 a Country. 
 
 DOCTRINE. 
 
 This life ought to be /pent by us, fo as to be only a 
 jurney towards heaven. 
 
 Tj Aving fiiewn how this is to be done, and given 
 I. J, the reafons of it, in the preceeding difcourlc, I 
 now proceed to the 
 
 APPLICATION. 
 
 I. In a ufe of inflru6fion, 
 
 I. This dodrine may teach us moderation in our 
 mourning for the hfs of fuch dear friends, who v/hik 
 they lived, improved their lives to right purpofes. 
 
 If they lived a holy life, then ihelr lives were a jour- 
 ney towards heaven. And why fhould we be immo- 
 derate in mourning, when they are got to their journey's 
 
 end - 
 
 ■ y 7 
 
2 68 "The true Chrijlians Life, Ser. XVIII. 
 
 end ? Death to them, tho' it appears to us with a 
 frightful afpeft, is a great blcfTing. Their end is hap- 
 py, and better than their beginning, '* The dty of 
 their death, is better to theni than the day of their 
 birth".* While they lived they defired heaven, and 
 chofe it above this world, or any of the enjoyments of 
 h. They earneftly fought and longed for heaven ; and 
 why fhould we grieve that they have obtained ir. 
 
 Now they have got to heaven, they have got home. 
 Th^y never were at home before. They have got to 
 their father's houfe. They find more comfort a thou- 
 fand timqs, now they are got home, than they did in 
 their journey. AVhile they were on their journey, they 
 underwent much labour and toil. It was a wildcrnefs 
 that they pafTed through : A difficult road. There 
 were abundance of difficulties in the way ; mountains 
 and rough places. It was ^ laborious, fatigueing thing 
 to travel the road. They were forced to lay out them • 
 felves to get along ; and had many wearifome days and 
 nights ; but now they have got through ; they have 
 got to the place they fought ; they are got home ; got 
 to their everlafling reft. They need to travel no more ; 
 nor labour any more ; nor endure any more toil and 
 difficulty ; but enjoy perfcft reft and peace ; and will 
 enjoy them forever. " And 1 hoard a voice from hea- 
 ven, fayint^ unto mc, writCj bielTed are the dead which 
 die in the Lord, Jiom henccforih : Yea, faiih the fpirit, 
 that they may reft from their labours ; and their works 
 do follow them", f They don't mourn that they arc 
 rot home, but grcntly rejoice. They look back upon 
 the difficulties, and iorrows.and dangers of iil'e, rejoicing 
 that they have got through them all. 
 
 We are ready to look upon death as tho' it was a ca- 
 lamity to thefrn : We are ready to mourn over theni 
 with tears of pity ; to think that thofe that were fo dear 
 
 to 
 
Slii.XVIII. a Journey toivards Heaveti- 260. 
 
 to us, jQiould be in the dark rotting grave ; iliat ihey 
 fhould there turn to corrui^jtion and worms : that they 
 Ihould be taken away from their dear chiltlrcn, and o- 
 ther pleafant enjoyments j and that they never ihould 
 have any part more in any thing under the fun. Our 
 bowels are ready to yearn over them, and we arc ready 
 to look upon it, as tho' lome forrowful thing had befallen 
 them ; and as tho' they were ift a^/fui Circumftances. 
 But this is owing to our infirmity that we arc ready thus 
 to look upon ir. They are in ahappy coiidition. They 
 are inconceivabb blefled. They don't mourn, but re- 
 joice with exceeding joy. Their mouths arc filled with 
 joyful fongs : They drink at rivers of pleafure. They 
 find no mixture of grief at all, that they have changed 
 their earthly houfes and enjoyment;, and ihcir earthly 
 friends, and the company of mortal mankind, for hea- 
 ven. They think of it without any degree of regret. 
 
 This is an evil world, In compirifbn of that they arc 
 now in. Their life here, if attended vvich the belt cir- 
 cumffances^ that any earthly life ever was; was at- 
 tended with abundance that was adverfe and affliiftive ; 
 but now there is an end to all adverlity. '* They Ihall 
 hunger no more, nor thirlt any more ; neither fhall the 
 fun light on them, nor any heat. For the lamb which 
 is in the midd of the throne, fhall feed them, and fhall 
 lead them unto living fountains of waters ; And God 
 fliall wipe away all tears from their eyci". * 
 
 ^Tis true we fhail fee them no more while h':rc in 
 this world, yet we ought not immoderately to mourn 
 fjr that ; tho' it ufcd to be pleafant to us to fee .them ; 
 and tho' their cotnpany was fweet. For we .ihv)uld con- 
 (ider ourfelves as but on a journey too ; we ihould be 
 travelling towards the f.imo place, that they ;»rr» gone 
 to ; and why fhould we break our hearts .v:m that, 
 that they are got there before us \ , when we arj loilow- 
 
 i,ng 
 * Rev. 7. 16, 17, 
 
270 ^he true Chrifiians Life, Ser. XVIII. 
 
 ing after them as fad as wc can ; and hope, as foon as 
 ever we gel co our journey's end, to be with them again ; 
 Co be wiih them in better circumitanccs than ever wc 
 were with ihcm while here f* A degree of mourning 
 for near relations when departed,isnot inconfiftant with 
 chriftianity, but very agrcable to it : For as long as we 
 arc ficfh and blood, no other can be expelled, than that 
 we fhall have aniinaUpropenfities and affccftions. But 
 we have not jull rcafon to be overborn and funk in (pi- 
 nt. When the death of near friends is attended with 
 thefe circumflances, wc (hould be glad they are got to 
 heaven, our mourning fhould be mingled with joy, 
 ** But 1 would not have you to be ignorant, brethren, 
 concerning them that are aileep, that ye forrow not, e- 
 ven as others that have no hope** : "^ ( i. c. ) that they 
 fhould not (orrow as the heathen, that had no know- 
 ledge of a future happinefs, nor any certain hope 
 of any thing for themfelves or their friends, after 
 ihcy were dead. This appears by the following verfe ; 
 "For if wc believed that Jefus died and rofe again, e- 
 ven fo theiTi alfo which ilecp in Jefus, will God bring 
 with him". 
 
 2. //// he fo, that our lives ought to be only ajour- 
 ficy tozvards heaven ; how ill do they improve their 
 lives, that fpend them in travelling towards hell f 
 
 Some men fprnd their whole lives from their infancy 
 to their dying day, in going dovvn the broad way to dc- 
 ftru(^ion. They don't only draw nearer to hell in length 
 of lime, but ihty every day grow more ripe for dc' 
 Uru^^ion \ ihcy are more alTiaulaicd to the inhabitants 
 of the infernal woi id. While others prefs forward in 
 the flrait and ncrrow way to life, ;ind Inboribnlly travel 
 up the hill toward i^ion, againlf the inclinations and 
 
 tendency 
 t Thcf. 4. 13. 
 
Ser. XVIII. a Journey towards HeMven. 271 
 
 tendency of the flefh ; thefe run with a fwift career 
 down towards the valley of eternal death ; towards the 
 lake of fire ; towards the bottomlefs pit. This is the 
 employment of every day, with ail wicked men ; the 
 whole day is (pent in it. As foon as ever they awake 
 in the morning, they fet out anew towards hell, and 
 fpend every waking moment in it. They begin in 
 early days, before they begin to fpeak. " The wicked 
 ar2 eftranged from the womb, they go aHray aj foon 
 as they are born, fpeaking lies".* They hold on in 
 it with perfeverance. Many of them that live to be 
 old, are never weary in it , if they live to be an hun- 
 dred years old, they will not give out travelling in the 
 way to hell, 'till they arrive there. And all the con- 
 cerns of life are fubordinated to this employment. 
 A wicked man is a fervant of fin ; his powers and facul- 
 ties are all employed in the fervice of fin, and infitmg 
 for hell. And all his pofTeflions arc fo ufed by him. as 
 to be fubfervient to the fame purpofe. Some men 
 fpend their time in treafuring up wrath again/l the day 
 of wrath. Thus do all unclean perfons, that live in 
 lafcivious praftices in fccret. Thus do all malicious 
 
 perfons Thus do all prophane perfons, that neglcft 
 
 duties of religion. Thus do all u nju ft: perfons ; and 
 thofe that are fraudulent and oppreflive in their dealings. 
 Thus do all backbiters and revilers. Thus do all co- 
 vetous perfons, that fet their hearts chiefly on the rich- 
 es of this world. Thus do tavern-haunters, and fre- 
 quenters of evil company ; and many other kinds of 
 perfons that might be mentioned. Thus ^o far the 
 greater part of men ; the bulk of mankind are hafting 
 onward in the broad way to deftru£\i(m. The way, as 
 broad as it is, is, as it were, filled up with the mulritude 
 that are going with one accord this way. And they 
 are every d^^y g^ing into lieJl out of this broad way by 
 
 ihouiaDds> 
 * Pfal. 48- 4. 
 
272 The true Cbriflians Life, Ser.XVIII. 
 
 thoulands. Multitudes are continually flowing down in- 
 to the great Jake of fire and brimllone, out of this broad 
 way, as Tonic miglny river conftantly difembogues ics 
 waters into ihc ocean. 
 
 g. Jfenre ivhfti prrfom are converted, they do but 
 begin their n/ork, and Jet out in the zi^ay /hey have to- 
 
 go* 
 
 They never 'till ihcn do any thing at that work 
 which their wiiolc lives ought to be ipent in,; which 
 we have now flievvn to be travelling towards heaven. 
 Per Ions before convcrdon, never take a flep that way. 
 Then docs a man firlt fet out on this journey, when he 
 is broudit home to Chrift ; and he is but jufl fet ouL 
 in it. So far is he from having done his woik, that he 
 then only begins to fet his face towards heaven. His 
 journry is not finilhcd ; he is then only f.rft brought to 
 be willing to go if, and begins to look that .ay ; fothac 
 his care and labour in hischriflian woik and bufinefs, is 
 then but begun, which he mufl fpend the remaining part 
 of his life in. 
 
 1 hofe perfons do ill, who when ihcy are cohvertcd, 
 and have obtained a hcpe of their being in a good con- 
 dition, don't drive as cmneflly as il'ey did before, while 
 ihcy were under awakenings. They ought henceforward, 
 as long as t! ey live, to be as earnefl and laborious as 
 ever •, as waichful and careful as ever ; yea, ihcy fliould 
 incrcale more and more. It is nojufl i.bjeiflionor excufc 
 from this. that now ihey have not ihc fame toflrivc for 
 as before ; before ihcy lirove ihai they nrght be conver- 
 cd ; but that ihey have, obtained. Is there nothing ellc 
 ihat perfons have as much reafon to flrivc, and lay out 
 their llrci ;.Mh for, as ilcirtwn fafciy P Should we not 
 be as willing to be diligent that we may Icrve &: glo- 
 lify God, as that we curfclvcs may be happy ? And if 
 
 \vc 
 
Ser. XVIII. a Journey towards Heaven, 273 
 
 we have obtained grace, yet there is not all obtained 
 that may be. *Tis but a very little grace that we have 
 obtained ; we ought 10 ftrive that we may obtain more. 
 We ought tp ftrive as much that we may obtain the o- 
 ther degrees that are before, as we did to obtain that 
 fmall degree that is behind. The apoftle tells us, that 
 he forgot what was behind, and reached forth towards 
 what was before.* 
 
 Yea thofe that are converted, have now a farther 
 reafon to ftrive for grace than tliey had before ; for 
 now they have tafted, and feen fomethingof the fweet- 
 nefs and excellency of it. A man that has once tafted 
 the bleflings of Canaan, has more reafon to prefs for- 
 ward towards it, than he had before. And then, they 
 that are converted, fhould flrive that they may make 
 their calling and eleftion fure. All thofe that are con- 
 verted, are not fure of it ; and thofe that are furc of it, 
 don't know that they fhall be always io ; and fliil feek- 
 ing & (ervingGod with the utmod diligence, is the way 
 to have afTurance, and to have it maintained. 
 
 11. Ufe may be of exhortation ; fo to fpend the pre» 
 fent life that it may only be a journey towards 
 heaven. 
 
 Labour to be converted and fanftified, and to obtain 
 fuch a difpofition of mind that you may chufc heaven 
 for your inheritance and home ; and may earneftly long 
 for it, and be willing and deGrou to change this world, 
 and all the enjoyments of it for heaven. Labour to have 
 your heart taken up fo much about heaven ; and hea- 
 venly enjoyments, as that you may rejoice at any 
 time when God calls you to have your bcft earihly 
 friends, and thofe things that are moll comfprra- 
 blc to you here, to go to heaven, there to cj>joy God 
 andChrift. Z ^c 
 
 * Phil. 3. 13. 
 
274 T'/^^ ''*«^ Chriftian's Life, Ser.XVIII. 
 
 Be perfwadcd to travel in the way that leads to hca- 
 Tcn ; viz. in a way of holinefs, fclf-denial, mortificati- 
 on, in a way of obedience to all the commands of God, 
 in a way of following Chrift's example, in a way of a 
 heavenly life, or imitation of the faints and angels that 
 live in heivcn. Be content to travel on in this way, in 
 a laborious manner, to endure all the fatigues of if. 
 Begin to travel it without delay, Jf you have noc alrea- 
 dy begun it ; and travel in it with afliduiiy. Let it be 
 your daily work, from morning to night, and hold out 
 in it to the end- ; let there be nothing that (hall ftop or 
 difcourage you, or turn you afide from this road. La- 
 bour to be growing in holinefs, to be coming nearer and 
 nearer to heaven, in that you are more and more as 
 you fliall be when you get there ; (if ever that be). 
 And let all other concerns be fubordinated to this great 
 concern of getting forwards towards heaven. Confider 
 the reafons that have been mentioned why you fhould 
 thus fpend your life. Confider that the world is not 
 your abiding place, and was never fo intended by God. 
 Confider how Iktle a while you are to be here, and how 
 little worth your while it is to fpend your life to any 
 other purpofe. Confider that the future world is to be 
 your everlafting abode ; and that the enjoyments and 
 concerns of this world, have their being only and en- 
 tirely in order to another world. And confider furibcr 
 for motive. 
 
 I . How worthy is heaven that yeur life Jhould be 
 tvhoUy Jfent as a journey towards it, 
 
 . ^< 
 
 To what better purpofe can you fpend your life, 
 whether you rcfpcft your duty or your intereft ? What 
 better end can you propofc to your journey, ihan to ob- 
 tain heaven ? Here you are placed in this world ; In 
 ibis wildcrncfs, and have your choice given you, that 
 
 you 
 
Ser. XVJIL a Journey towards Heaven. 275 
 
 you may travel which way you pleafe. And there is 
 oneway that leads to heaven. Now can you dirc(ft your 
 courfe better than this way ? What can you chufc better 
 for your journey's end ? All men have fome aim or 
 other in living. Some mainly feek wor dly things ; they 
 fpend their days in the purfuit of thefe things. But is 
 not heaven, where is fuUnefs of joy forever and ever, 
 much more worthy to be fought by you ? How can 
 you better employ your ftrength, and ufe your means, 
 and fpend your days, than in travelling the road that 
 leads to the everlafting enjoyment of God ; to his glo- 
 rious prefence, to the city of the new Jerufalcm ; to ihc 
 heavenly mount Zion ; where ail your dcfircs will be 
 filled, and no danger of ever loofing your happinefs ? 
 
 No man is at home in this world, whether he chufe 
 heaven or no ; yet here he is but a tranfcient perlon. 
 Where can you chufe your home better than in hea- 
 ven f* The reft and glory of heaven is fo great, that 
 *tis worthy we fhould defire it above riches ; above our 
 father's houfes, or our own ; above hufband or wife, or 
 children, or all earthly friends. It is worthy that we 
 fhould fubordinatc thefe things to it, and that we Ihould 
 be ready chearfully to part with them for heavcn,when- 
 ever God calls. 
 
 2. This is the way to have death comfortable to us. 
 
 If we fpen.l our lives fo as to be only a journeying 
 towards heaven, this will be tlie way toluvc death, that 
 is the end of the journey, and entrance into heaven noc 
 terrible, but comfortable. 
 
 This is the way to be free from boJage, through the 
 fear of death, and to have the profpc^t and forethought 
 of death comfortable. Djcs the traveller think of his 
 journey's end with fear and terror, efpocially when he 
 i:;as been many days travelling, and it be a long and 
 
 Z a lircfomc 
 
276 The true Cbrijlians Life, Sex. XVIII. 
 
 tirefomc journey ? Is it terrible to him to think that 
 he has ahnoft get to his journey's end ? Arc not men 
 rather wont to rejoice at it ? Were the children of Ifracl 
 forry after forty years travel in ^\\t wllderncfs, when 
 they had almoft got to Canaan ? This is the way to 
 have death not terrible when it comes. 'Tis the nzy 
 to be able to part with the world without grief. Does 
 it grieve the traveller when he has got home, to quit 
 his flaff and load of provifions that he had to fuftain him 
 by the way P 
 
 3. No more of your. life will be pleafant to think of 
 zuhen you come to die, than has been /pent after this 
 manner. 
 
 All of your pad life that has been fpenr as a jour- 
 ney towards heaven, will be comfortable to think of on a 
 death bed, and no more. If you have fpent none of 
 your life this way your whole life will be terrible loyou 
 to think o^, unlefs you die under fome great dclufion. 
 You will fee then, how that all of your life that has 
 been fpent otherwife, is loll. You will then ice the 
 vanity of other aims, that .you may have propos'd 10 
 yourfelf The thought of what you here poflcfTcdand 
 <snjoyed in the world, will not be pleafant to you ; un- 
 jcls you can think withal dial you h;<ve fuboidinatcd 
 I hem to this pur pole. 
 
 4. Confider that thofe that are rvillin^ thus tofpend 
 their lives as a journey towards heaven, may haie 
 heaveju 
 
 Heaven, o<; high as it is, an(! glorious as it is, is at- 
 tainable for lucl) poor worthier crcarurcs as we are. 
 We, even Tuch worms, may attain to have for 
 gur home, ih-^i ;^lorigus region that is ihc habitation cf 
 
 tiic 
 
Ser. XVI I L a "Journey towards Heaven ijy 
 
 the glorious angels ; yea, the dwelling place of the glo- 
 rious Son of God ; and where is ihe glorious prefencc 
 of the great Jehovah. And we may have ii freely ; 
 there is no high price that is demanded of us for this 
 priviledge. We may have it without money and with- 
 out price; if we are but willing to fee out and go on 
 towards it ; are but willing to travel the r^ad that leads 
 to it, and bend our courfe that way as long as we live; 
 we may and Ihall have heaven for our eternal reding 
 place. 
 
 5. Let it he confider'^d that if our lives be not a 
 journey towvrds heaven, they will be a journey to 
 helL 
 
 We can't continue here always, but we muft gofome 
 where elfe. All mankind after they have been in this 
 world a little while, they go out of it, and there is but 
 two places that they go to ; the two great rccepticles of 
 all that depart out of this world ; the one is heaven ; 
 whether a few, a fmall number in comparifon, travel : 
 The way that leads hither, is but thinly occupied with 
 travellers. And the other is hell, whether the bulk of 
 mankind do throng. And one or the other of ihefe 
 muft be our journey's end -, ihe illue oi our cour(e in 
 this world. 
 
 I ihall conclude by giving fome dire<^Ions. 
 
 r . Labour to get a fenfe of the vanity of this -world ; 
 or the vanity of ii on account of the liitle fatish^tioa 
 that is to be cnjoyM here ; nnd on account of its fliort 
 continuance, and unfcrviieablenefs when wc moll liaiRi 
 in need of help, viz. on a death bed. 
 
 All'mcn that live any conlidcrable time in the ./■'. -i, 
 fee abundance that might convince them of the vunliy 
 of the world, if they would but confiJcr. 
 
 • Be 
 
278 The true Chrijiians Life, Ser. XVlII, 
 
 Beperiwaded to exercife confidcration, when you fee 
 and hear from time ro lime of the death of others. La- 
 bour to turn your thoughts this way. See if you 
 can't fee the vanity of the world in fuch a Glafs. 
 If you were fenfible how vain a thing this world is, 
 you would fee that it is not worthy that your hfe (hould 
 be fjx^nt to the purpofcs thereof; and all is loft tha< 
 is n;)t fomc way aimed at heaven. 
 
 2. Labour to be much acquainted with heaven. 
 
 If you arc not acquainted with it, you will not be 
 likely to fpend your life as a journey thither. You will 
 not be fenfible of the worth of it ; nor will you long 
 for it. Unlefs you are much converfanc in your 
 mind with a better good, it will be exceediug difficult 
 to you to have your hearts loofe from thefe things, and 
 to Uie them only in fubordination to fomething clfe.and 
 to be ready to part with them for the fake of that bet- 
 ter good. 
 
 Labour therefore to obtain a realizing fenfe of a hea- 
 venly world, to get a firm belief of" the reality of it, and 
 to be very much converfant with it in your thoughts. 
 
 3. Seek heaven only by ye/us Chrifl, 
 
 Chrift tells us that he is the way, and the truth, and 
 the lifc.^ H^ tells us that he is the door of the Oieep. 
 •*I am the doT)r, by me if any man enter in, he fhall be 
 faved ; and go in and out and find padure". t If we 
 therefore would improve our lives as a journey towards' 
 heaven, we muft (cck it by him, and not by our own 
 rightcoufners ; as expc.fting to obtain only for h!> fuke, 
 looking to him, having our depcndance on him mly for 
 i\\t purchafe of heaven, and procuring it for tii bv 1 i^ 
 
 !..v rii 
 
 * Joh. 14. 6. + Joh. 10. 9. 
 
^K.XVlIL a Journey low at ^a ». 279 
 
 /^Hierit. And exped ftrength to walk in a way of holi- 
 2fs, the way that leads to heaven, only from him. 
 
 4. Let chriflians help one another in going this 
 V^journey. 
 
 There are many ways that chriflians might greatly 
 
 help and forward one another in their way to heaven by 
 
 religious conference, and other wife. And perfons great- 
 
 \ ly need help in this way, which is, as 1 have obferv'J, 
 
 a difficult way. 
 
 Let chriflians be exhorted to go this journey as it 
 were, in company, converfing together while their jour- 
 ney (hall end, and afTifling one another. Company is 
 ^ery defireable in a journey, but in none ^o much as in 
 this. 
 
 Let chriflians go unired, and not fall out by the wav 
 which would be the way to hinder one another ; b 
 \ _uf »eall means they can to help one another up the hi'L 
 This is the way to be more fuccefsful in travelling, 
 anc to have the more joyful meeting at their father's 
 hafe in glory. 
 
 FINIS. 
 
 
 
 Y 
 
 -«: 
 
278 The true Chrijliat 
 
 VIIL 
 
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