YALE UNIVERSITY LIBRARY THE LIFE and CHARACTER O F T H E LATE REVEREND, LEARNED, AND PIOUS Mr. JONATHAN EDWARDS, President of the College of New- Jersey: ^TOGETHER WITH EXTRACTS from his PRIVATE WRITINGS and DIARY. AND ALSO, EIGHTEEN SELECT SERMONS On Various Important Subje&s. the righteous fhall be in everlafting remembrance, Psalm cxji. 6. LONDON: Printed for C. D i l l v, in the Poultry, MDCCL^XXV. The PREFACE, PRESIDENT EDWARDS, in the efteem of all the judicious, who were well acquainted with him, either perfonally, or by his writings, was one of the greateft beft and moll ufeful vf men, that have lived in this age. He dijcovered himfelf to be one of the greateft of di-» vines, by his converfation, preaching and writings: one of remarkable flrength of mind, clearnefs of thought, end depth of penetration, who well underflood, and was able, above mofl others, to vindicate the great dodtrines of Chriflianity. And no one perhaps has' been in our day, more tint- verfally efleemed and acknowledged to be a bright Chriftian, an eminently good man, His love to God and man; his zeal for God and his caufe; his upright- nefs, humility, felf-denial, and weanednefs from the world; his clofe walk with God; his confcientious , con- jlant and univerfal obedience, in all exacl and holy ways of living : in one ward, the goodnefs, the holinefs of his heart, has been as evident and confpicuous, as the uncommon greatnefs and flrength of his under/landing. And that this diflinguifhed light has not Jhone in. vain, there are a cloud of witneffes. God who gave him his great talents, led him into a way of improving them, both by preaching and writing, which has doubt' Ufs proved the means of converting many from the error of their ways; and of greatly promoting the inter eft of Chrift's church, both in America and Europe. And there is reafon to hope, that though he is now dead, ht will yet fpsak for a great while to eomet to the grea.t A 9 _ ... The PREFACE, < ' '" ' ¦ ' " ; ~ eomfbrt and advantage- of The thurch~"of Chrift; that his publications will produce a yet greater harvefl, as an addition to his joy and crown of rejoicing in the day of the Lord. But the defign of the following memoirs, is not mertfy to publifk thefe things, and tell the. world how eminently great, wife, holy and ufeful Prefident Edwards was; but rather to inform in what way, and by what means he attained to fuch an uncommon flock of knowledge and holinefs ; and how, in cifes and conducl here exhibited, will ferve well to ex.*- fflfl'fy and illustrate all that he has wrote on this.,fubp The PREFACE. i jeB. Were pure and UfldefiUd religion, iH'diftinclion- from all counterfeits, appears in life and pratlice, ex hibiting a pielure which wiU tend to inftrucl,ftrengthen Bind tmfort all thofe, who in their religious fentiments and exercifes, are built' on the foundation of the Apojlles and Pnophets, of which Jefus Chrift is- the chief corner- ftone; while th fir hearts and praclices. in fame meafure anfwer to it, as in water, face anfwereth to face. And here, they who have hitherto unhappily been in darknefs- and delufion, in this infinitely important affair, may have matter of inftruclion and cohviclion. This is a point about, which, above many other, the Ptoteftant world is in the dark, and needs inftrUc7isnf as Mr. Edwards was more and More convinced, the: longer he limed; and which he was wont frequently ta tibferve" in converfation'. If therefore thefe his remains are adapted to anfwer thi,s end, and may be confidered as a word behind all to whom they Jb all come, " faying, THIS IS THE WAT, walk ye in it," and /hall in this view, be blejfed ta rnany^ it will be a 'relief under one of the greateft calamities thai attend the Chrift ian world, and promote that important end, fo worthy the attention and purfuit'vf all ;' and in which he, from wham this-. mantle falls , .was .zealoufly engaged, and which he fur- fued to -the end of his- life. In this view efpecially, is the following life offered^ to the public, with- an earneft defire that every reader- may faithfully improve it to this purpofe; while he can didly o-vgrlonks any improprieties and defecls which he may obferve to -be chargeable on the compiler ; who is, he knows, in a great degree unequal to what is here ah - tempted. Auguft 20th. 1764. The CONTENT S. P, ART I. CONTAINING the hiftory of his life, from his birth,, to bis fet* dement in the work of die miniftry, ' -, ' - Page His parentage. - - - »; -..-.-•- 10 His Education, ,. - » » - -,->. : *,..¦. ti $tudies divinity, — takes licence and preaphes at New-York. ,; 12, Is chofen tutor of Yale-College. - -. - - - 1J Is fettled in die work of the miniftry at Northampton. .-• 13 PART II. Containing extracts from his private writings, &c. •-¦ - * Seflbn I. His refolutions. - - - - . - - - , r*|j Seil. II. Extrafts from his private diary. - • - " 1 § Sell. III. A brief reflection on the foregoing extracts, - 3% Sift. IV. An account of his converfion, experiences and religi* ous exereifes, given fey himfelf. - - - - 34 PA R T III. Containing a hiftory of his life, from his entering on the work of the miniftry,; to his death. Seii. I. His genera! manner of life. • - - • '53 ! Serkras and devout. .«.---.- 54 Temperance in eating and drinking, and early riling. 54. His diverfions. - - - - - - 54 His ftudioufnels, and manner of piufuing his ftijdies. 54 His government of his tongue. ..... 55 His conduct in his family. - ¦', - — - - 5?* His treatment of Mrs. Edwards, and family religion. 57 Government and inftruclion of his children. - "T - - 58 Strict obfervation of the Sabbath. - - i - 58 Inviolable regard to .truth and jnllice. - - * » , 67° CONTENTS, SERMON I, Jefus Chrift glctrioufly exalted above all evil in the work of Redemption. i Corinthians xv. 25, 26. For he m,uji reign, till he- hath put alj enemies, under his feet. The laft enemy that jhall be-deflroyed, is deaths T - -. '¦' - ' - . page 12?' SERMON II, III. Jofeph's great Temptation, and graciouf Deliverance. Genesis xxxix. 1 2. rrr-rrAnd he left his garment in her hand, and fled and: gat him out - - - - .' p. 149 SERMON IV, V, VI. Man's natural J31indnefs, Psalm xciv. 8, 9, 10, 11. Vnderflandye brutifh among the people, and ye fools, when will ye be wife, &c.rrrr- , - , p. 18,4 THE L I F E OF THE REVEREND Mr. JONATHAN EDWARDS. '•$•-$ ^^•^^^^'^•^•^^^^•^•^^•^•-^-^••^-^•^-^•-^ <§* PART I. Containing the History of his Life, from his Birth, to his Settlement in the Work of the Ministry. MR. Jonathan Edwards was born October 5th, 1703. at Windfor, a town. in Connecticut. His father was the Rev* Mr.. Timothy Edwards, minifter of the gofpel on the earl fide of Connecticut River in Windfor. He began to refjde and preach at Windfor in November, 1 694. but was not ordained till July, 1 698.' He died January 27th, 1758. in the 89th year of his age, not two months before this his fon. He was in thq work of the miniftry above 59 years: and from his firft 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 constantly till within a few years before his death. He was very univerfally efteemed and beloved as an upright, pious, exemplary man,; and faith ful minifter of the gofpel ; and was greatly ufeful. He was born at Hartford in Connecticut, May 14th, 1669^ received the honours of the college at Cambridge in NewJEngland,.by having the degrees of Batchelor and B io The Life of the- Reverend Mafter of Arts given him the fame day, July 4th, 1694, one in the forenoon, and the other in the afternoon. _ On the 6th day of November, 1694, he was married to Mrs. Esther Stoddard, in the 23d year of her age, the daughter of the late famous Mr. Solomon Stoddard of Northampton'; whofe great parts and zeal for expe rimental religion are well known in all the churches in America; and will probably be tranfmitted to pofterity yet unborn, by his valuable writings. They lived toge ther in the married ftate above 63 years. Mrs. Edwards was born June 2d, 1672, and is now living in her 89th year, remarkable for the little decay of 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 their only fon and fifth child.* * As the following more large and particular account of Mr. Edward's „ ttnceflors may gratify fome readers, it is inferted here. Mr. Edwards' grandfather was Mr. Richard Edwards. His firft wife was Mrs. Elizabeth Tuttle, daughter of Mr. William Tuttle of New-Haven in Connecticut, and Mrs. Elizabeth Tuttle his wife, who cam? out of Northamptonfhire in England. His fecond wife was Mrs. Talcot, filler to Governor Talcot; by his firft wife he had feven children, the oldeft of whom was the Rev. Mr. Timothy Edwards of Windfor, his father, before mentioned. By his fecond wife Mrs. Talcot, Tie had fix children. The father of Mr. Richard Edwards was Mr. William EdwardsJ who came from England young and -unmarried. His wife, Mrs. Agnes Edwards, who alfo came out of England, had two brothers in England, one of them mayor of Exeter, and the other of Barnftablet Mr. William Edwards' father was the Rev. Mr. Richard Edwards,^ minifter of the gofpel in London. He lived in Queen Elizabeth's dayv. and his wife Mrs. Anne Edwards affifted in making a ruff for die Queen. After the death of Mr. Edwards fhe married to one Mr. James Cole. She with her fecond hufband, and her fon William Ed wards came into America, and all died at Hartford in Connedticut. - Mr. Edwards' grandfather, (Mr. Solomon Stoddard, and his pre- dece-ffor at Northampton) married Mrs, M«herK the. relict of the Rev., Mr. fondthan Edwards. ii Mr. Edwards entered Yale College in the year 171 6, and received the degree of Batchelor of Arts in Sept. 1720, a little before he was 17 years old. He had the, character of a fober youth, and a good fcholar while he was a member of the college. In his fecond year at college, and thirteenth of his age, he read Locke on the human underftanding, with great delight and profit. His uncommon genius, by which he was, as it were by Mr. Mather his predeceffor, and the firft minifter at Northampton. Her maiden name was Esther Warham, daughter andyoungeft child of the Rev. Mr. John Warham, minifter at Windfor in Connecticut, who came out of England, before which he was minifter in Exeter in England: he had four children, all daughters; and Mrs. Warham furvived him, and had two daughters by Mr. Newbury, her fecond hufband. Mrs. Esther Warham had three children by Mr. Mather, viz. Eunice, Warham, and Eliakim. And fhe had twelve children by Mr. Stoddard, fix fons and fix daughters : three of the fons died in infancy. The three that lived to adult years were Anthony, John, and Ifrael. Ifrael died in prifon in France. Anthony was the Rev. Mr. Anthony Stoddard, late minifter of the gofpel at Woodbury in Connecticut, who lived to a great age, and was in the work of the miniftry 60 years : he died September 6th, 1760, in the 82d year of his age. John was the honourable John Stoddard, Efq; who lived at Northampton, and who often, efpecially in his younger years, ferved the town as their repre- fentative at the great and general court in Bofton ; and was long head of the county ofHampfhire as their chief colonel, and chief judge of the court of common pleas : and he long ferved his Majefty,_ and the province of the Maflachufetts-Bay, as one of his Majefty's council. He was remarkable as a politician, and for his'fpirit of government: a wife counfellor, an upright and fkilful judge, a fteady and great friend to the intereft of religion. He was a great. friend and admirer of Mr. Edwards, and greatly ftrengthened his hands in the work of the miniftry while he lived. A more particular account of the life and character of this truly great man may be feen in the fermon which Mr. Edwards preached and publifhed on the occafion of his death. Mr. Stoddard's father was Anthony Stoddard, Efq; of Bofton, a zealous congregational man. He had five wives, the firft of which Mr. Stoddard's mother, was Mrs. Mary Downing, fifter to Sir George Downing, whofe other fifter married Governor Bradftrett. Mr. Solomon Stoddard was their oldeft child, B 2 12 , 1 be Life of the' Reverend nature, fqrm'd for qlbfenefs of thought and deep pene tration, now began to exercife and difcover itfelf. Ta* -king that book into his hand, upon fome occafion, not Jong before his death, he" faid to fome of his feleQ: friends, who were then with him, that he was beyond expreffion entertain'd and pleas'd with it, when he read it in his youth at college ; that he was as much engaged, and had more fatisfadtion and pleafure in ftudying.it, than the moft greedy mifer in gathering up handfuls of filver and gold from fome new difcovered treafure. Tho' he made good proficiency in all the arts and fciences, and had an uncommon tafte for Natural Phi- lofophy, which he cultivated to the end of his life, with" that juftnefs and accuracy of thought which was almofi ^peculiar to him; yet Moral Philofophy or Divinity was his favourite ftudy. In this he early jnade great pro- grefs.. He lived at college near two years after he took his firft degree, defigning and preparing for the work of the miniftry. After which, having paffed the pre; requifite trials, he was licenced to preach the gofpel. as a candidate. And being pitched upon, and applied to b} a number of minifters in New-England, who. were intrufted to act in behalf of the Englilh PreibyteriaaSjai; New-York, as a fit perfon to be fent to them, he com- -plied with their requeft, and went to New- York,- the beginning of Auguft, 1722, and preach'd there to very- good acceptance about eight months. But by reafon of fhe fmallnefs of that fociety, and fome fpecial difficul ties that attended it, he did not think they" were in a capacity to fettle a minifter, with a rational profpec\x>f anfwenng the good ends propofed. He therefore left them, the next fpring, and retired to his father's houfe; where he fpent the fummer in clofe ftudy.: He was-' indeed earneftly folicited by the people he had beenf among at New-York, to return to them again, but for' ' Mr. Jonathan Edwards: «g the reafon juft mentioned, he could not think himfelf in the way of his duty to gratify them. In September, 1723, he received his degree of Matter of Arts; about which time he had invitations from Se veral congregations to come among them in order to his fettlement in the work of the miniftry; but being chOfen tutor of Yale-College the next fpring, in the year 1724, being in thetwenty-firft year of his age, he retired to the college, and attended the bufinefs of tu tor there above two years. While he was in this place, he was applied to by the people at •Northampton^ with' an invitation to come and fettle in the work of the miniftry there, with his grand father Stoddard, who by reafon of his great age, flood in need of affiftance. He therefore refigned his tutor- - fhip, in September, 1726, and accepted of thek invitai tion ; and was ordained in the work of the miniftry af Northampton, colleague with his grand-father Stoddard, February 15th, 1727, in the twenty-fourth year of his age, where he continued in the work of the miniftry till June 22d,' 1750, twenty-three years and four months. Between the time of his going to New- York and his Xettlement at Northampton, he formed a number of -Refolutions, and committed them to writing: the par ticular time, and fpecial occafion of his making many of them, he has noted in his Diary which he then kept; as well as many other obfervations and rules, which rela ted to his own exercifes and conduct. And as thefe Refolutions, together with the things noted in his Diary, may juftly be considered, 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 extra&s, \ 14 The Life of the Reverend PART II. Containing EXTRACTS from his Privati Writings life. Section L His RESOLUTIONS. EING fenfible that I am unable to do any thing without God's help, I do humbly intreat him by his grace to enable me to keep thefe refolutions, fo far as they are agreeable to his will, for Chrift's fake. k Remember to redd over thefe Resolutions once a week. i . Refolved, that I will do whatfoever I think to be moft to God's glory, and my own good, profit and plea-" fure, in the whole of my duration, without any confi- deration of the time, wliether now, or never fo many- myriads of ages hence. Refolved to do whatever I 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 foever. 2. Refolved, to be continually endeavouring to find out fome new invention and contrivance to promote the fore-mentioned things. ,- 4. Refolved, never to do any manner of thing, whe ther in foul or body, lefs or more, but what tends to the glory of Gbd; nor be, nor fuffer it, if I can avoid it. 5. Refolved, never to lofe one moment of time- but improve it the'moft profitable way I poffibly can. 6. Refolved, to live with all my might, while I do live. Mr. Jonathan Edwards. 15 7. Refolvedj-neverto do any thing, which I fhould be afraid to do, if it were the laft hour of my life. 9. Refolved, to think much on all occafions of my own dying, and of the common circumftances which at tend death. .' 11. Refolved, when I think of any theorem in Divi nity to be folved, immediately to do what I can towards folving it, if circumftances don't hinder. 13. Refolved, to be endeavouring to find out fit ob jects 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, that I will live fo as I fhall wifh I had done when I come to die. . 18. Refolved, to live fo at all times, as I think is beft in my devout frames, and when I have cleareft notions of things of the gofpel, and another world. 30. ' Refolved, to maintain the ftridteft temperance in eating and drinking. 21. Refolved, never to do any thing, which if I fhould Tee in another, I fhould count a jiift occafion to defpife him for, or to think any way the more meanly of him. . , . 24. Refolved, whenever I do any confpicuoufly evil .action, to trace it back, till I come to the original caufe ; and then both carefully endeavour to do fo no more, and to fight and pray with all my might againft the original of it. 28. Refolved, to ftudy the fcriptures fo fteadily, con stantly and frequently, as that I may find, and plainly perceive myfelf to grow in the knowledge of the fame, ¦ 30. Refolved, to ftrive to my utmoft every week, to be brought higher in religion, and to a higher exercife of grace, than I was the week before. 32. Refolved, to be ftrictly and firmly faithful to my truft, that that in Prov. xx. 6. a faithful man who can find? may not be partly fulfilled in me. 1 5 ^ The Life of the Reverend 33. Refolved, always to do what I can towards mak ing, maintaining and eftablifhing. peace, when it can be without overbalancing detriment in other refpects. . 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 for it. yj. Refolved', to enquire every night, as I am going to bed, wherein I have been negligent, what fin I have committed, and wherein I have denied myfelf; alfo at the end of every week, month and year. 38. Refolved, never to fpeak any thing that is ridi culous, or matter of laughter on the Lord's day. 39. Refolved, never to do any thing that I fo much queftion the lawfulnefs of, as that I intend, at the fame time, to confider and examine afterwards, whether it be lawful or no: except I as much queftion the lawfulneft, of fhe Omiffion. ¦-' 41. Refolved, to afk myfelf at the end of every day,, week, month and year, wherein I could poffibly in any t efpett have done better. :- 42. Refolved, frequently to- renew the dedication of myfelf to God, which was made at my baptifm ; which! folemnly renewed, when I was received into the conv| reunion of the church; and which I have folemnly- re made this twelfth day of January,. 1722,3. , 43. Refolved, never hence-forward, till I die, to a J as if I were any way my own, but entirely and altogether Cod's: agreeable to what is to be found in Saturday] January, 12. ¦ ¦ 46. Refolved, never fo allow the leaft meafure of any- fretting uneafinefs at my father or mother. Refolved to fuffer no effefts of it, fo much as in the leaft alteration of Speech, or motion of my eye: and to be efpecially carel tul of it, with refpect to any of our family. ' ' r 47. Refolved, to endeavour to my utmoft to deni whatever is not moft agreeable to a good, and univefl Mr. Jonathan Edwards* vj lally fweet and benevolent, quiet, peaceable, contented, eafy, compafnonate, generous, humble, meek, modeft, fubfhiffive, obliging, diligent and induffcrious, charita ble, even, patient, moderate, forgiving, fincere temper; and to do at all times what fuch a temper would lead me to. Examine ftrictry every week, whether I have done fo. 48. Refolved, conftantly, with the utmoft nicenefi and diligence, and the ftricteft fcrutiny, to be looking in to the ftate of my foul, that I may know whether I have truly an intereft in Chrift or no ; that when I come to die, I may not have any negligence reflecting this to re pent of. 50. Refolved, I will act fo as I think I mail judge would have been beft, and moft prudent, when I come into the future world, . 52. I frequently hear perfons in old age fay- hqw they would live, if they were to live their lives over again: Refolved, that I will live juft fo as I can think Llhall'wifh I had done, fuppofing I live to old age. 54. Whenever I hear any thing fpoken in converfa- tion of any perfon, if I think it would be praife-worthy in me, Refolved to endeavour to imitate it. 55. Refolved, to endeavour to my utmoft to. act as I can think I fhould do, if I had already feen the happinefs of heaven, and hell torments. V 56. Refolved, never to give over, nor in the leaft to liacken my fight with my corruptions, however unfuc- eefsful I may be. $y. Refolved, when I-feas misfortunes and adverfities, to examine whether I have done my duty, and refolye to do it; and let it be juft as Providence orders it, I will as far as I can, be concerned about nothing but my duty, and my fin. 62. Refolved, 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 C tB The Life cftbe Reverend that whatever good thing any man doth, the fame fhaU he receive of the Lcrd. ~ *__ 65. Refolved, very much to exercife myfelf in this all my life long, i-i~. with the greateit opennefe I am capa-f ble cf, to declare my ways to God, and lay open my foul to him: all my fins, temptations, cifScuities, forrows, fears, hopes, defires, and every thing, and every circum- ftance; according to Dr. Manton's 27th fermon on the' 119th pjalm. 67. Refolved, after afflictions, 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 Refutations are fevorry in number. But part of diem are here tranfcribed, as a fpedmen of the whole. Hie number here afnxed to them, is that by which thev are numbered in the original rrrsnufcripc ; and retained here for the fake of the references made to loiae of them is the Diary, as the reader will prefendy fee. Section IL Extracts from bis Private Diary. K QyAfurday, December 22, 1722. This day revived) O by God's Spirit, Affeaed with the fenfe of the] excellency of holinefs. Felt more exercife of love to Chrift than ufual. Have alfo felt fenfible repentance of fin, becaufe it was committed againft fo merciful and| good a God. This night made the 37th Refolution. Sabbatb-Day-Nigbt, Dec. 23. Made the 38th Refolu-, tion. Monday, Dec. 24. Higher thoughts than ufual o^ the excellency of Jeius Chrift and his kingdom, Wednefday, Jan. 2, 1 722,3. Dull. I find w experi ence, that let me make refolutions, and do what I wfllj Mr. Jonathan Edwards. 1 9 with never fo many inventions, it is all nothing, and to no purpofe at all, without the motions of the Spirit of jGod: for if the Spirit of God fhtfuld be as much with drawn from me always, as for the week paft, notwith- ftanding all I do, I fhould not grow; but fhould langiiifh, and miferably fade away. — There is no dependence up on myfelf. It is to no purpofe to refolve, except we de pend on the grace of God ; for if it were not for his mere grace, one might be a very good man one day, and a very wicked one the next. Sabbath-Day, Jan. 6. at night. Much concerned about the improvement of precious time. Intend to live in continual mortification, without ceafing, as long as in this world. Tuefday, Jan. 8. in the morning. Higher thoughts than ufual, of the excellency of Chrift, and felt an un- ufual repentance of fin therefrom. Wednefday, Jan. 9. at night. Decayed. I am fome- times apt to think, I have a great deal more of holinefs than I have. I find now and then, that abominable cor ruption which is directly contrary to what I read of e- minent chriftians. — -How deceitful is my heart! I take up a ftrong refolution, but how foon does it weaken ! Thurfday, Jan. 10. about noon. Reviving. 'Tis a great difhonour to Chrift, in whom I hope I have an iri- tereft, to be uneafy at my worldly ftate and condition. When I fee the profperity of others, and that all things go eafy with them ; the world is fmooth to them, and they are happy in many refpedts, and very profperous, or are advanced to much honour, &c. to grudge and envy them, or be the leaft uneafy at it; to wifh or long for the fame pr(ofperity and that it would ever be fo with me. Wherefore concluded always to rejoice in every one's profperity, and to expect for myfelf no happinefs of that nature as long as I live ; but depend upon afflictions, and betake myfelf entirely to another happinefs. I think I find myfelf much more fprightly and healthy, C 2 so The Life of the Reverend both in body and mind, for my felf-denial in eating, drinking, and fleeping. ' I think it would be advantageous every morning tot; eonfider my bufinefs and temptations; and what fins I -frail be expofed to that day: and to make a refolutionf how to improve the day, and to avoid thofe fins. And fo at the beginning of every week, month and year, I never knew before what was meant by not fetting our hearts upon thefe things, 'Tis, not to care about them, to depend upon them, to afflift ourfelves much with fears of fofing them, nor pleafe ourfelves, with ex pectation of obtaining them, or hope of the continuance pf them, At night made the 41ft Refolution. Saturday, Jan. 1 2. in the morning. I have this day folemnly renewed my baptifmal covenant and felf-dedi- cation, which I renewed when I was received into the communion of the church. I have been before Godj and have given myfelf, all that I am and have to God, fo that I am not in any refpect my own: I can challenge no right in myfelf, I can challenge no right in this un* derftanding, this will, thefe affections that are in me; neither have I any right to this body, or any of itf members: no right to this tongue, thefe hands, nor feet: np right to thefe fenfes, thefe eyes, thefe ears? this fmell or tafte. I have given Sayfelf clear away, and have not retained any thing as my own. I have been to God this morning, and told him that. I gave myfelf wholly to him. I have given every power to him; fo that for the future I will challenge ho right in myfelf in any refpect. I have exprefly promifed him, and dq now promife almighty God, that by his grace I will not, I have this rnorning told him, that I did take him for my whole portipi* and felicity, looking on nothing elfe as any part of my happinefs, nor acting as if it were; and his law for the conftant rule of my obedience; and would fight with all my might againft the world, the $ efhj, and the devil, te the end efrny Ufe, And did bg, 'Mr. Jonathan Edwards. 21 lieve in JefuS Chrift, and receive him as a prince and a faviour ; and would adhere to the faith and obedience of the gofpel, how hazardous and difficult fbevej the profef- fion and practice of it may be. That I did receive the bleffed Spirit as my teacher, fanctifier and only comfort er; and cherifh all his motions to.enlighten, purify, con* firm,comfort,andaffiftme* This I have done.. Andlpray God, for the fake of Chrift, to look upon it as a felf-dedi- cation ; and to receive me now as entirely his own, and deal with me in ajl refpects as fuch ; whether he afflicts me or profpers me, or whatever he pleafes to do with me, who am his. Now, henceforth I am not to act in any re fpect as my own. — I fhall act as my own, if I ever make ufe of any of my powers to anything that, is not .to the glory of God, land don't make the glorifying him my whole and entire bufinefs; if I murmur in the leaft at afflictions ; If I grieve at the profperity Of others ; if I am any way uncharitable ; if I am angry becaufe of injuries ; if I revenge : if I do any thing, purely to pleafe myfelf, or if I avoid any thing for the fake of my eafe, if I omit any thing becaufe it is great felf-denial: if I truft to my felf: if I take any of the praife 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. 1 4, — The dedication I made of myfelf to my God, on Saturday laft, has been exceeding ufeful to me, I thought I had a more fpiritual infight into the fcripture, reading the 8th chapter to the Romans, than ever in my life before. ¦;&• -¦*¦¦. Great inftances of mortification are deep wounds given to the body of fin, hard blows that make him ftag- ger -and reel ; we thereby get great ground and footing againft him — While we live without great inftances of mortification and felf-denial, the old man keeps where abouts he was j for he is flurdyand obftinate, and will S 2 The Life of the. Reverend not ftir for fmall blows. After the greateft mortificatii ons, I always find the greateft comfort. Suppofing there was never but one compleat cnnitiang in all refpeds, of a right ftamp, having chnftiamty fhiri^ ing in its true luftre, at a time in the world; refolved to ad juft as I would do, if I ftrove with all my might to be that one; that fhould be in my time. Tuefday, Jan. 1 5. It feemed yefterday, the day before, and Saturday, that I fhould always retain the fame refo lutions to the fame height, but alas, how foon do I de cay! O, how weak, how infirm, how unable to do any thing am I! What a poor, inconfiftent, what a mi- ferable wretch, without the affiftance of God's Spirit! While I ftand, I am ready to think I ftand in my own flrength, and upon my own legs ; and I am ready to. triumph over my enemies, as if it were I myfelf that caufed them to flee: when alas! I am but a poor infant, upheld by Jefus Chrift; who holds me up, and gives me liberty to fmile to fee my enemies flee j when he drives them before me; and fo I laugh, as though I myfelf did it, when it is only Jefus Chrift leads me along, and fights himfelf againft my enemies. And now the Lord has a little left me, and how weak do I find myfelf! O, let it teach me to depend lefs on myfelf, to be more humble, and to give more of the praife.of my ability to Jefus Chrift. The heart of man is deceitful above all things, and defperately wicked, who can know it? Saturday, Feb. 1 6". I do certainly know that I love holinefs, fuch as the gofpel requires. At night. I have been negligent for the month paft in thefe three things ; I have not been watchful enough over my appetite in eating and drinking; in rifing too late a-mornings; and in not applying myfelf with appli cation enough to the duty of fecret prayer. Sabbath-day, Feb. 17. near fun-fet. Renewedly pro- mifed, that I will accept of God, for my whole portion^ and that I will be contented, whatever elfe I am denied. Mr. Jonathan Edward*. 23 I will not murmur, nor be grieved, whatever profperity^ upon any account, I fee others enjoy, and I am denied. -^Saturday, March 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 from all pride ! The pleafures of humility are .really the moft refined, inward and exquifite delights in the world. How hateful is a-jjroud man! How hateful is a worm that lifts up itfelf with pride! What a foolifh, filly, miferable, blind, deceived, poor worm am I, when pride works ! Wednefday, March 6. near fun-fet. Felt the doc trines of election, free-grace,, and of our not being able to do any thing without the grace of God ; and that holinefs is entirely, - throughout, the work of God's Spirit, with more pleafure than before. Monday-Morning, April 1. I think it beft not to al low myfelf to laugh at the faults, follies and infirmities of others. >.: Saturday-Night, April 6. This weekl found myfelf fo far gone, that it .feemed to me, that I fhould never recover more. Let God of his mercy return unto me, and no more leave me thus to fink and decay ! I know O Lord, that without thy help, I fhall fall innumerable times, notwithftanding all my refolutions, how often fo ever repeated. Saturday-Night, April 13. I could pray more hear tily this night, for the forgivenefs of my enemies, than ever before. Wednefday, May 1. Forenoon. Xaft night I came home, after my melancholy parting from New- York. . I have always, in every different ftate of life, I have hitherto been in, thought the troubles and difficulties of that ftate, to be greater than thofe of any other that I propofed to be in; and when I have altered with affu- rance of mending myfelf, I have flill thought the fame; yea, that the difficulties of that ftate, are greater than 54 The Life of the Reverend thofe of that I left laft. Lord, grant that from hence t may learn to withdraw my thoughts, affeaions, dehres. and expeaations, intirely from the world, and may bx them upon the heavenly ftate; where there is fulnefsf of joy; where reigns heavenly, fweet, calm and delight. ful love without alloy; where there are continually the dearefl expreffions of this love: where there is the en joyment of the perfons loved, without ever parting: where thofe perfons, who appear fo lovely in this world* will really be inexpreffibly more lovely, and full of love to us. How fweetiy will the mutual lovers join together* to fing the praifes of God and the Lamb! How full will, it fill us with joy to think, this enjoyment, thefe fweet exercifes, will never ceafe or come to an end, but will laft to all eternity. Remember, after journeys, removes, overturning* and alterations in the ftate of my life, to reflect and! confider, whether therein I have managed the beft way] poflible, reflecting my foul? and before fuch alterations^ if forefeen, to refolve how to act. Thurfday, May i. — I think it a very good way to examine dreams every morning when I awake, what are the nature, circumftances, principles and ends of my; imaginary actions and paffions in them, to difcern what! are my chief inclinations, &c. Saturday-Night, May 4. Although I have in fomaf meafure fubdued a difpofition to chide and fret, yet P find a certain inclination, which is not agreeable to chriftian fweetnefs of temper and converfation : eithej| by too much dogmaticalnefs, too much of the egotifm*, a difpofition to be telling of my own diflike and icorn} and freedom from thofe that are innocent, yea commotS infirmities of men; and many other fuch like thingH O that God would help me to difcern all the flaws anl defects of my temper and converfation, and help me inl the difficult work of amending them: and that he would fill me fo full of chriftianity, that the foundation of all Mr. Jonathan Edwards. 25 thefe difagreeable irregularities may be deftroyed, and the contrary fweetneffes and beauties may of tfiemfelves naturally follow. Sabbath-Day, May 5. in the morning. This day made the 47th 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 be fpent in fpiritual and holy joys, arifing from the mani- ieftation 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 I am under to love and honour my parents. I have great reafon to believe, that their counfel and education have been my making ; notwith- ftanding, 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 un der his care and guidance, provifion and direftion, in anfwer to their prayers for me. I was never made fo fenfible of it as now. Wednefday, May 22. in the morning. Memorandum. To take fpecial care of thefe following things; evil fpeaking, fretting, eating, drinking and fleeping, fpeak- ing fimple verity, joining in prayer, flightinefs in fecreb prayer, liftlefhefs and negligence, and thoughts that che- rifh fin. . Saturday, May 25. in the morning. As I was this morning reading the 17th Refolution, it was fuggefted to me, that if I was now to die, I fhould wifh that I had prayed more tha|, God would make me know my ftate, whether it be good or bad ; and that I had taken more pains to fee, and narrowly fearch into this matter. Wherefore, Mem. For the future moft nicely and di ligently to look into our old Divines' opinions concern ing converfion. Made the 48th Refolution. Friday, June 1. Afternoon. I have abundant caufe, D 26 The Life of the Reverend O my merciful Father, to love thee f dently, and^greatly to blefs and praife thee, that thou haft heard me £ my eameft requeft, and haft fo anfwered my PJJgJ* mejcv to keep from decay and finking. O, graciouliy, of thy meer goodnefs, ftill continue to pity my mifem S reafon of my finfulnefs. O my dear Redeemer. J. commit myfelf, together with my prayer and thankf^ giving into thine hand. . =. Monday, July i. Again confirmed by experience of the happy effeas of ftria temperance, with refped both* to body and mind. Refolved for the future to obferye rather more of meeknefs, moderation* and temper in difputes. Thurf day, July i%. near fun-fet. Refolved to en. deavour to make fure of that fign the apoftle James gives of a perfeft man, Jam. iii. 2. If any man offend, not in word, the fame is a perfecl man, and able alfo to bridle* the whole body. Monday, July 22. I fee there is danger of my being drawn into tranfgreffion by the power of fuch tempta-j tions as a fear of feeming uncivil, and of offending; friends. Watch againft it. J Tuef day, July 23. When I find thofe groanings whichj cannot be uttered, the Apoftle fpeaks of; and thpfd -foul-breakings,' for the longing it hath, the Pfalmil| fpeaks of Pfal. cxix. 20. to humour and promote them to the utmoft of my power, and be not weary of ear- neftly endeavouring to vent my defires. To count it all joy when I have occafion of great felf- denial, becaufe then I have a glorious opportunity of giving deadly wounds to the body of fin, and greatly; confirming and eftablifhing the new nature : to leek to mortify fin, and increafe in holinefs : thefe are the belli opportunities, according to January 14. ? To improve afHiaions of all kinds as bleffed opporjj tunities of forcibly bearing on in my chriftian courfej notwithitanding that which is fo very apt to difcourage Mr. Jonathan Edwards. 27 me, and to damp the vigour of my mind, and to make me lifelefs: alfo as opportunities of trufting and confid ing in God, and getting a habit of that, according to the 57th 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 bewail my fin, and abhor myfelf. And as a bleffed opportunity to exercife patience; to truft in God, and divert my mind from the affliction, by fixing myfelf in religious exercifes. Alfo, let me comfort myfelf, that it is the very nature of afflictions to make the heart bet ter; and if I am made better by them, what need I be concerned, however grievous they feem for the prefent? Friday Afternoon, July 26. To be particularly care* ful to keep up inviolable, a truft and reliance, eafe and entire reft in God, in all conditions, according to 57th Refolution; for this I have found to be wonderfully ad vantageous to me. -. Monday, July 29. When I am concerned how I fhall perform any thing to public acceptance, to be very care ful that I have it very clear to me, that I do what is duty and prudence in the matter. -Wednefday, July 31. • — Never in the leaft to feek to hear farcaftical relations of others faults. Never to give credit to any thing faid againft others, except there is very plain reafon for it; nor to behave in apy refped the otherwife for it. Wednefday, Auguft 7, To efteem as fome advantage that the duties of religion are difficult, and that many difficulties are fometimes to be gone through in the way of duty. Religion is the fweeter, and what is gained by labour, is abundantly more precious : as a woman loves her child the better for having brought it forth with travail. And even toChrift Jefus himfelf, his mediato rial glory, his vidory and triumph, his kingdom which he hath obtained ; how much more glorious is it, how D 2 28 The Life of the Reverend s';\ much more excellent and precious, for his having wrought it out by fuch agonies ! Friday, Augufl 9.— One thing that may be a goo* help towards thinking profitably in time of vacation is^( when I light on a profitable thought, that I can fix my mind on, to follow it as far as poffibly I can to advantages Sabbath-Day, after meeting-, Augufl 11. Refolved al ways to do that which I fhall wifh I had done, when I fee others do it. As for inftancej fometimes I argu^ with myfelf, that fuch an ad of good nature, kindnefs, forbearance, Or forgivenefs, &c. is not my duty, beeauf^ it will have fuch and fuch confequences : yet, when I fee others do it, then it appears amiable to me, and I wifh I had done it; and I fee that none of thofe fear'd inconveniencie.s follow. : Tuefday, Augufl 13. I find it would be very much to1 advantage, to be.4horoughly acquainted with the fcripJ tures. When I am reading doctrinal books, or books*1 of controverfy, I can proceed with abundantly more confidence; can fee upon what footing and foundations I ftand. -, ; ¦¦ 3 Thurf day, Augufl 29. — The objeaion my corrupt^ ons make againft doing whatever my hand finds to do with my might is, that it is a conflant mortificatioii Let this objeaion by no means ever prevail. \ ¦Monday, September 2. — There is much folly, when | am quite fure I am in the right, and others are pofitivd in coutradiaing me, to enter into 3. vehement or long debate upon it. ; Monday, September 23, I obferve that old men feldom' haye any advantage of new difcoveries ; becaufe they? are befide a way of thinking, they have been fo long] ufed tp. Refolvfed, if ever I live to years, that I will hi 4inpartial to hear the reafons of all pretended difcove^ pes, and receive them, if rational,' how long fo ever- 1 have been wfed to anpthe'r way of thinking. ' 1 Thurfday, pfiober 18, ' To follow the example of 1 " ' ' f" i Mr. Jonathan Edwards. %g Mr, B — , who, though he meets with great ^difficulties, yet undertakes them with a fmiling countenance, as though he thought them but little; "and fpeaks of them; as if they were very fmall. , vfThurfdayi .November 26. It is a moft evil and per nicious praaice in meditations on affliaions, to fit ru minating on the aggravations of the affliaion, and rec koning up the evil, dark circumftances thereof, and dwelling long on the dark fide; it doubles and trebles the affliaion. - And fo when fpeaking of them to others, to make them as bad as we can, and ufe our eloquence to fet forth our own troubles, and are all the while mak ing new trouble, and feeding and pampering the old; whereas the contrary praaice would ftarve our afflic tions. If we dwelt on the light fide of things in our thoughts, and extenuated them all that poffibly we could, when fpeaking of them, we fhould think little of them ourfelves ; and the affliaion would really, in a great meafure, vanifh away. Thurf day "Night, December 12. If at any time I am forced to tell others of that wherein I think they are fomething to blame: for the avoiding the important evil, that would otherwife enfae, not to tell it to them, fo that there fhall be a probability of their taking it as the effea of little, fretting, angry emotions of 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 myfelf from being trampled on. ' ; ' Wednefday, January 1 , 1 7 2 3 ,4, NO T t;p fpend too much time in thinking even of important and neceffary worldly bufinefs. To allov/ every thing its proportion of thought, according to its urgency and importance, 3-a The Life of the- Reverend Friday, January i o. fT After having wrote confider- able in a frort hand, which he ufed when he would havewhat he wrote, effeaually concealed from every body but himfelf, he notes the following words in round hand] remember to aa according to Prov. xii. 23. A prudent man concealeth knowledge. Monday, Feb. 3. Let every thing have the value now, that it will have on a fick bed: and frequently in my purfuits x>£ whatever kind, let this come into my minds " how much fhall I value this on my death bed?" Wednefday, Feb. 5. Have not in time paft in my prayers, enough infifted upon the glorifying God in the world, and the advancement of the kingdom of Chrift^ the profperity of the church, and the good of men.: Determined that this objeaion is" without weight, viz. That it is not likely that God will make great altera-3 tions in the whole world, and overturnings in kingdoms and nations, only for the prayers of one obfcure perfon, .] feeing fuch things ufed to be done in anfwer to the? united, earneft :prayers of the whole church: and if- my prayers fhould have fome influence, it would be but imperceptible and fmall. Thurfday, Feb. 6. More convinced than ever of fheri ufefulnefs of a free religious converfation. I find by converfing on natural philofophy, I gain knowledge abundance fafter, and fee the reafons of things much; clearer, than in private ftudy. Wherefore earneftly to* feek at all times for religious converfation;. for thoft^ that I can with profit and delight and freedom fo con-* verfe with. Sabbath-day, Feb. 23 — If I aa accordhjg to my$ refolution, I fhall defire riches no otherwife than as theyj are helpful to religion. But this I determine, as what? is really evident from many parts of fcripture, that to fallen man they have a greater tendency to hurt religion*. Saturday, May 23. How it comes about I know;t not; but I have remarked it hitherto, that at thofe| Mr. Jonathan Edwards. 31 times when I have read the fcripture moft, I have ever more been moft lively, and in the beft frame. ¦¦ Saturday-Night, June 6. This week has been a remarkable week with me with refpea to defponden- cies, fears, perplexities, multitudes of cares and dif- traaion of mind; being the week I came hither to New-Haven, in order to entrance upon the office of tutor of the College. I have now abundant reafon to he convinced of the troublefomenefs and vexation of the world, and that it never will be another kind of world. Tuefday, July 7. When I am giving the relation of a thing, to abftain from altering either in the matter or manner of fpeaking, fo much, as that if every one afterward fhould alter as much, it would at laft come to be properly falfe. Tuefday, Sep. 2. By a fparingnefs in diet, and eat ing, as much as may be, what is light and eafy of digeftion, I fhall doubtlefs be able to think clearer, and fhall gain time, ift, By lengthening out my Kfe. 2dly, Shall need lefs time for digeftion after meals. 3dly, Shall be able to ftudy clbfer without wrong to my health. 4thly, Shall need lefs time to fleep. 5thly, Shall feldomer be troubled with the head-ach. 'Sabbath-day, Nov. 22. Confidering that by-ftanders always efpy fome faults which we do not fee ourfelves, oi at leaft are not fo fully fenfible of: there are many fecret workings of corruption which efcape our fight, and others only are fenfible of: refolved therefore, that I will, if I can by any convenient means, learn what - faults others find in me, ¦ Or what things they fee in me, that apf>earany way blanterworthy, unlovely, or unbe coming. -.-'•*' 3 2 The Life of the Reverend ^4^4fr^^^fyfyfyty!^^&-$^^ 4r&Jr4t S E c T I o N Iff. Reflection on the foregoing Extracts. THE foregoing Extra&s were wrote by Mr. Edwards in the twentieth and twenty-firft years of his age, as appears by the dates. This being kept in mindj the judicious 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 ex- premon ; which would not have been found, had* it not nave been done in early life. Which, indeed are no blemifhes, the whole being taken together: as by this, it appears more natural, and the flrength of his refolu tion, and fervor of mind ; and his fkill and difcernins in d-ivihe things, fo feldom found even in old age, are the more ftriking. And in this view, we frail be led to admire his conscientious ftrianefs, his zeal and pain* fulnefs, his experience and judgment in true religi<^j at fo early an age. For Here are not only the moft'coSp vincing evidences of fincerity and thorough religion, of his -engaging in a life devoted to God in good earnefty fo as to make religion his only bufinefs ; but through; his great attention to this matter, he appears to have*" the judgment and experience of grey hairs. This is the beginning of a life fo eminently holy and ufeful as Mr. Edwards's was. He who became one of the greateft divines in this age; has had the applaifil and admiration of America, Britain, Holland, ^| Germany, for his piety, and great judgment and fkiiliri divinity; and has been honoured above moft others iri the Chriftian world, in this century; in his being mad^ the inftrument of doing fo much good: he began his,, life thus : he entered on a public life with fuch viewii fuch exercifes, fuch refolutions. Mr. Jonathan Edwards. g* This may ferve as a direaion and excitement to thofe whb are young, to devote themfelves to God in good earUe-ft, and enter on the bufinefs of ftria and thorough religion without delay : efpecially thofe who are looking towards the work of the miniftry, as they would take the moft direa, the only way to anfwer the good 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. If the proteflant world abounded with young perfons of this flamp ; with young men, who were pre paring for the work of the miniftry, with fuch a temper, fuch exercifes, and fuch refolutions, what a delightful profpea would this afford, of the near approach of hap pier days, than the church of God has "ever yet feen ! what pleafihg hopes that the great, the merciful head of the church was about to fend forth labourers, faithful, .fuccefsful labourers into his harveft; and blefs his peo ple with " pallors which fhall feed them with knowledge and understanding !" But if our youth neglea all proper improvement of the mind; are fry of ferioufnefs and ftria piety; choofe to live ftrangers to it, and keep at a diftance from all appearance of it; are wanton, and given to carnal plea- fiires; what a gloomy profpea does this afford! If they who enter into the work of the miniftry; from a gay, carelefs, and what may juftly be called a vicious life, be take, themfelves to a little fuperficial ftudy of divinity, and foon begin to preach ; while all the external feriouf nefs anc> 2eal they put on, is only from worldly motives ; they being without any inward jexperimental acquaintance with fpiritual, divine things, and even fo much as any tafle for true divinity; no wonder if the churches " fuck dry breafts" ; and there are many ignorant watchmen. But, as the beft comment on the foregoing Refoluti ons and Diary; and that the reader may have a more particular* full and inftruaive view of Mr. Edwards' E 34 The Life of the Reverend entrance on a religious life, and prOgrefs in it, as con. fifting in the views and exercifes of his mind; a brief "account thereof is here inferted, which was found among his papers, in his own hand-writing: and which, if feems, was wrote near twenty years after, for his own private advantage. S E C T I ON IV. An account of his Conversion, Experiences, and Religious Exercises, given by himfelf. I Had a variety of concerns and exercifes about my foul from my childhoad ; but had two more remark*; able feafons of awakening, before I met with that change by which I was brought to thofe new difpOfitions, and1 that new fenfe of things, that I have fince had. The firft time was when I was a boy, fome years before I went tr> college, at a time of remarkable awakening in my* fa ther's congregation. I was then very much affeaed for many months, and concerned about the things of-reli- gion, and my foul's falvation; and was abundant in duties. I ufed to pray five times a day infecret, 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 mini was much engaged in it, and had much felf-rightefjfl pleafure; and it was my delight to abound in religioll duties. I, with fome of my fchool-mates joined toge! ther, and built a booth in a fwamp, in a very fecret and retired place, for a place of prayer. And befides, I had particular fecret places of my own in the woods, wheif I ufed to retire by myfelf; and ufed to be from time to time much affeaed. My affeaions feemed to be livelj and eafily moved, and L'feemed to be in my element] Mr. Jonathan Edwards. 35 when I engaged in religious duties. And I am ready to think, many are deceived with fuch affeaions, and fuch a kind of delight, as I then had in religion, and miftake it. for grace. " But in procefs of time, my conviaions and affeai ons wore off; and I entirely loft all thofe affeaions and delights, and left off fecret prayer, at leaft asto any con- flant performance of it ; and returned like a dog to his vomit, and went on in ways of fin. " Indeed, I was at fome times very uneafy, efpecially towards the latter part of the time of my being at college. 'Till it pleafed God, in my laft year at college, at a time when I was in the midft of many uneafy thoughts about the ftate of my foul, to feize me with a pleurify ; in which he brought me nigh to the grave, and fhook me over the pit of hell. " But yet, it was not long after my recovery, before I fell again into my old ways of fin. .But God would not fuffer me to go on .with any quietnefs ; but I had great and violent inward ftruggles : 'till after many con- flias with wicked inclinations, and repeated refolutions, and bonds that I laid myfelf under by a kind of vows to God, I was brought wholly to break off all former wicked ways, and all ways of known outward fin; and to apply myfelf to feek my falvation, and praaife the duties of re ligion: but without that kind of affeaion and delight^ that I had formerly experienced. My concern now wrought more by inward ftruggles and conflias, and felf-refleaions. I made feeking my falvation the main bufmefs of ,my life. But yet it feems to me, I fought after a, mifefable manner: which has made me fome- times fince to queftion, whether ever it iffued in that which was faving; being ready to doubt, whether fuch miferable feeking was ever fucceeded. But" yet I was brought to feek falvation, in a manner that I never was before. I felt a fpirit to part with all things in thejyorld, for an intereft in Chrift. My concern continued and E 2 2& The Life of the Reverend prevailed, with many, exereifirig thoughts and inward, ftruggles ; but yet it never feemed to be proper to ex- prefs my concern that I had, by the name of terror. " From my childhood up, my mind had been woni to be full of objeaions againft the doarine of God's fo- vereignty, in choofing whom he would to eternal life,1; and rejeaing whom he pleafed; leaving them eternally to "perifr, and be everlaftingly tormented in hell. It ufed to appear like a horrible doarine to me.. But I remember the time very well, when I feemed to be con vinced, and fully fatisfied, as to this fovereignty of God,* and his juftice in thus eternally difpofing of men, ac cording to his fovereign pleafure. But never could gi -*. an account, how,- or by what means, I was thus con* vinced; not in the leaft imagining, in the time of; it, nor a long time after, that there was any extraordinai$| influence of God's Spirit in it: but only that now I faw further, and my reafon apprehended the juftice ancf reafonablenefs of it. However, my mind refted in itf and it put an end to all thofe cavils and objeaions, that iiad till then abode with me, all the preceding part of my life. And there has been a wonderful alteration in my mind, with refpea to the doarine of God's fov^fj reignty, from that day to this ; fo that I fcarce ever hava found fo jnuch as the riling of an objeaion againft God's fovereignty, in the moft abfolute fenfe, in frew* ing mercy to whom he will frew mercy, and hardeninl and eternally damning whpm he will. God's abfolute fovereignty and juftice, with refpea to falvation and damnation, is what my mind feems to reft affured off as much as of any thing that I fee with my eyes; at leaft it is fo at times. But I have often times fince thj§ firft conviaion, had quite another kind of fenfe^ of God's fovereignty than I had then," I have often finG§ not only had a conviaion, but a delightful conviai ' Mr. Jonathan Edwards. 37 trine to me: and abfolute fovereignty is what I love to afcribe to God. But my firft conviaion was not with this. :t " The firft that I remember that ever I found any thing of that fort of inward, fweet delight in God and divine things^ that I have lived much in fince, was on reading thofe words, 1 Tim. i. 17. " Now unto the King eternal, immortal, invifible, the only wife God, be honour and glory for ever and ever, Amen. As I read the words, there came into my foul, and was as it were diffufed through itj a fenfe of, the glory of the Divine Being; a new fenfe, quite different from any thing I ever ex perienced before. Never any words of fcripture feemed to me as thefe words did. I thought with myfelf, how excellent a Being that was-; and how happy I fhould 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 kept faying, and as it were finging over thefe words of fcrip ture to myfelf; and went to prayer, to pray to God that I might enjoy him ; and prayed in a manner quite different from what" I ufed to do ; with a new fort of affeaion. But it never came into my thought, that there was any thing fpiritual, or of a faving nature in this. " From about that time, I began to have a new kind of apprehenfions and ideas of Chrift, and the work of redemption, andnhe glorious way of falvation by him. I had an inward, fweet fenfe of thefe things, that at times came into my heart ; and my foul was led away in pleafant; views and contemplations of them. And my mind was greatly engaged to fpend my time in reading and meditating on Chrift, and the beauty and excel lency of his perfon, and the lovely way of falvation by free grace in him. I found no books fo delightful to me, as thofe that treated of thefe fubjeas. Thofe words Cant. ii. 1. ufed t© be abundantly with me, / am the Rofe of Sharon, and the Lilly of the valleys. The words. 38 The Life of the Reverend feemed to me, fweetiy to reprefent the lovelinefs and beauty of Jefus Chrift. And the whole bqok of Can-., tides ufed to be pleafant to me; and I ufed to be much ~ in reading it, about that time: and found, from time t6 time, an inward fweetnefs, that ufed, as it were, to carry me away in my contemplations; in what I know not how to exprefs otherwife; than by a calm, fweet, ab- ftraaion of foul from all the concerns of this world; and a kind of vifion, or fixed ideas and imaginations, of being alone m the mountains, or fome folitary wil- dernefs, far from all mankind, fweetiy converfing with Chrift, and wrapt and fwallowed up in God. The fenfe I had of divine things,, would often of a hidden as' it:, were, kindle up a fweet burning in my heart; an ar dour of my foul, that I know not how to exprefs. " Not long after I firft began to experience thefe things, I gave an account to my father, of fome things that had paffed in my mind. I was pretty much affeaed by the difcourfe we had together; and when the dif- courfe was ended, I walked abroad alone, in a folitary place in my father's pafture, for contemplation. And as I was walking there, and looked up on the fky and clouds, there came into my mind, fo fweet a fenfe of the glorious majefty and grace of God, that I know not; how to exprefs. — I feemed' to fee them both in a fweetj conjunaion: majefty and meeknefs joined together : it was a fweet and gentle, and holy majefty; and alfo a majeftic meeknefs; an awful fweetnefs; a high, and, great, and holy gentlenefs. " After this my fenfe of divine things gradually in- creafed, and became more and mo?e lively, and had more of that inward fweetnefs. The appearance of e- very thing was altered: there feemed to be, as it were, a calm, fweet caft, or appearance of divine glory, in al-; moft , every thing. God's excellency, his wifdom, his purity and love, feemed to appear in every thing; in; the ftin, moon and ftars; in the clouds, and blue fky} Mr. Jonathan Edwards. 39 in thegrafs, flowers, trees; in the water, and all nature; which ufed greatly to fix my mind. I often ufed to fit and view the moon for a long time ; and fo in the day time, fpent much time in viewing the clouds and fky, to behold the fweet glory of God in thefe things: in the mean time, finging forth with a low voice, my contem plations of the Creator and Redeemer.- And fcarce any thing, among all the works, of nature, was fo fweet to me as thunder and lightning : formerly, nothing had been fo terrible to me. I ufed to .be a perfon uncom monly terrified with thunder, and' it ufed to ftrike me with terror when I faw a thunder-ftorm riling. But now, on the contrary, it rejoiced me. I felt God at the firft appearance of a thunder-ftorm ; and ufed to take the opportunity, at fuch times, to fix myfelf to view the clouds, and fee the lightnings play, and hear the maje- flic and awful voice of God's thunder, which often times was exceeding entertaining, leading me to fweet contemplations of my great and glorious. God; and while I viewed, ufed to fpend my time, as it always feemed natural to me, to fing or chant forth my medi tations ; to fpeak my thoughts in foliloquies, and fpeak with a finging voice. " I felt then a great fatisfaaion as to my good e- ftate; but that did not content me. I had vehement longings of foul after God and Chrift, 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 Pfalmift, Pfal. cxix. 28. My foul breaketh for the longing it hath. I often felt a mourning and la menting in my heart, that I had not turned to God fooner, that I might have had more time to grow in grace. My mind was greatly fixed on divine things ; I was almoft perpetually in the contemplation of them. Spent moft of my time in thinking of divine' things, year after year : and ufed to fpend abundance of my time in walking alone in the woods, and folitary places, 40 The Life of the Reverend for meditation, foliloquy, and prayer, and cohverfe with God: and it was always my manner, at fuch times, to fing forth my contemplations: and was almoft con* ftantly in ejaculatory prayer, wherever I was. Prayer" feemed to be natural to me, as the breath by which the inward burnings of my heart had vent. " The delights which I now felt in things of religioii| Were of an exceeding different kind, from thofe fore*! mentioned, that I had when I was a boy. They were totally of another kind; and what I then had no more notion or idea of, than one born blind has of pleafant and beautiful colours. They were of a more inward, pure, foul animating and refrefring nature. Thofe former delights, never reached the heart; and did not arife from any fight of the divine excellency of the things of God; or any tafte of the foul-fatisfying, and life-giving good, there is in them. " My fenfe of divine things feemed gradually to in- creafe, 'till I went to preach at New-York; which was about a year and a half after they began. While I was there, I felt them, very fenfibly, in a much higher de gree, than I had done before. My longings after God and holinefs, were much increafed. Pure and humb|| holy and heavenly chriftianity, appeared exceeding amiable fo me. I felt in me a burning defire to be !i| every thing a complete chriftian; and conformed to the bleffed image of Chrift: and that I might live in all things, according to the pure, fweet and. bleffed rules of the gofpel. I had an eager thirfting after progreft in thefe things. My longings after it, put me upon purfuing and preffing' after them. It was my continual fttife day and night, and conftant inquiry, how I fhould be more holy, and live more holily, and more becofiff ing a child of God, and difciple of Chrift. I fought; an incrpafe of grace and holinefs, and that I might liv4jan holy life* with vaftly more earneftnefe, than ever I fougk grace, before I had it. I ufed to be continually examil Mr. Jmecthm Edwards. 41 ning myfelf, and ftudying and contriving for likely ways and means, how I fhould live holily, with far greater chV ligence and earneftnefs, than ever I purfued any thing in my fife : but with too great a dependence on my own flrength ;. which afterwards proved a great damage tp me. My experience had not then taught me, as it has done fince, my extreme feeblenefs and impotence, every manner of way; and the innumerable and bot- fomlefs depths of fecret corruption arid deceit, that there was in my heart. However, I went on with my eager purfuit 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 with Chrift. My mind was very much taken up with contemplations on heaven, and the enjoy ments of thofe there; and living there in perfea holi nefs, humility and love. And it ufed at that time to appear a great part of the happinefs of heaven, that there the faints could exprefs their Jove to Chrift. It appear ed to me a great clog and hinderance and burden to me, that what I felt within, J could not exprefs to God, and give vent to, as I defired. The inward ardour of my foul, feemed to be hindered and pent up, and could not freely flame out as ijt would. I ufed often to think, how in heaven, this fweet principle fhould freely and fully vent and express itfelf. Heaven appeared to me exceeding delightful as a world of love. It ap peared to me, that all happinefs confuted in living in pure, humble, heavenly, divine love. . " I remember the thoughts I ufed then to have of holinefs. I remember I then faid fometimes to myfelf, I do certainly know that I love holinefs, fuch as the gof pel prefcribes. It appeared to me, there was nothing in it but what was raviihingiy lovely. It appeared to me, to.be the higheft beauty and amiablenefs, above all other beauties mat it was a divine beauty; far purer 42 ¦« The Life of the Reverend than any thing here upon earth; and that every thirig>f elfe,was like mire, filth, and defilement, in comparifom of it. ¦':- ¦ " Holinefs, as I then wrote down fome of my con-* temptations on it, appeared to me to be of a fweet, plea-/ fant, charming, ferene, calm nature. It feemed to me,: it brought an inexpreffible purity, brightnefs, peaceful-? nefs and ravifrment to the foul: and that it made the foul like a field or garden of God, with all manner of pleafant flowers ; that is all pleafant, delightful and un- difturbed; enjoying a fweet calm, and .the gently vivify ing beams of the fun. The foul of a true chriftian, as- I -then wrote my meditations, appeared like fuch a little white flower, as we fee in the fpring of the year ; low and humble on the ground, opening its bofom, to re-; ceive the pleafant beams Of the fun's glory; rejoicing as it were, in a calm rapture ; diffufing around a fweet fragS grancy; ftanding peacefully and lovingly, in the midfls of other flowers round about; all in like manner open-s ing their bofoms, to drink in the light of the fun. " There was no part of creature-holinefs, that I then, and at other times, had fo great a fenfe of the lovelinefs of, as humility, brokennefs of heart and poverty of fpi- rit : and there was nothing that I had fuch a fphit to long for. My heart as it were panted after this, to lie low before God, and in the dull; that I might be no thing, and that God might be all; that I might becomi as a little child. ; " While I was there at New-York, I fometimeswas much affeaed with refleaions on my paft life, confider- ing how late it was, before I, began tobe truly religious; and how wickedly I had lived till then: and once fo as to weep abundantly, and for a considerable time toge ther. * . " On January. 12. 1722,3. I made. a folemn dedica tion of myfelf to God and wrote it down ; giving up my felf, and all that I had to God; to be for* the future in M*.' "Jonathan Edwards. 43 no refpea my own ; to aa as one that had no right to himfelf, in any refpea. . And folemnly vowed to take God for my whole portion and felicity ; looking on no- tiling elfe as any part of my happinefs, nor aaing as if it were: and his law for the conftantrule of my obedi ence : ^engaging to fight with all my might, againft the world, the flefh arid the devil, to the end of my life. But have reafon to be infinitely humbled, when I confider, how much I have failed of anfwering my obli> gation. " I had then abundance of fweet religious conver fation in the family where I lived, with Mr. John Smith, and his pious mother. My heart, was knit in affeaion to thofe, in whom were appearances of true piety; and I could bear "the < thoughts of no other companions, but fjjch as were holy, and the difeiples of the bleffed Jefus. , " I had great longings for the advancement of Chrift's kingdom in the world. ^ My fecret prayer ufed to be in great part taken up in praying for it. If I heard the leaft hint of any thing that happened in any part of the world, that appeared to me, in fome refpea or other, to have a favourable afpea on the intereft of Chrift's kingdom, my foul eagerly catched at it ; and it would much animate and refrefr me. I ufed to be ear- neft to read public 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 tile 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 hours there. Sometimes Mr. Smith and I walked there toge ther, to converfe of the things of God; and our conver fation ufed much to turn on the advancement of Chrift's kingdom in the world, and the glorious things F 2 44 The Life of the Reverend that God Would accomplifh for his church in the la£i& days. - * " I had then, and at other times, the greataft de\ light in the holy feripturesj of any book whatfoevefo Oftentimes jn reading it, every word feemed to touch my heart. I felt a harmony between fomethiisg iin my heart, and thofe fweet and powerful words. T feem* fed often to fee fo much light, exhibited by every fen* tertce, and fuch a refrefririg ravifring food GOrtimUnfcals ed, that I could not get along in reading. Ufed often* times to dwell long on one fentence, to fee the wonders contained in it ; and y£t almoft every fefttence feerngfl to be full of wonders. " I came away from New- York in the month of April, 1723, and had a moft bitter parting with Madam Smith and her fon* My heart feemed to fink within me, at leaving the family and city, where I had enjoyed; fo many fweet and pleafant days, I went from New- York to Weathersfield by water; As I failed away, I keplE fight of the city as long as I could; and when I was out of fighf pf it, It would affea me much to look that waft with a kind of melancholy mixed with fweetneftj However, that night after this forrpwful parting, I was greatly comforted in God at Weftchefter, where w« wdnt afhore to lodge: and had a pleafaftt time of it all fhe voyage tp Saybrook, jt was fweet to me to think of meeting dear chriftians in heaven, where we fhould never part mpre. AtJSaybrQpk we went afhore to lodge on Saturday, and there kept Sabbath ; where I had a fweet and refrefhing feafon, walking alone in the fields. " After I came home to Windfor, remained much in a like frame of mind, as I had been in at New- York; but only fometimes felt my heart ready to fink, with the thoughts of tiry friends, at New- York. And my refuge. and fuppprt was in contemplations on the heavenly ftate} as Lfind in my Diary of May 1. 1723. It was my coin- fprt to think of that ftate? where there js fulnefs of joy; Mr- Jonathan Edwards. 45 where feigns heavenly ^ fweet, calm, and delightful love, without alloy; where these are continually the deareft expreffions of this love; where is the enjoyment of the perfons loved, without ever parting; where thefe per sons that appear fo lovely in this world, will really be -ine^pjgffibly more lovely, and full of love to us. And how fweetiy will the mutual lovers join together to fing the praifes of God and the Lamb! How full will it fill us with joy to think, that this enjoyment, thefe fweet .exercifes, will never ceafe or come to an end; but will laft to all eternity ! ..." Continued much iii the fame frame in the general, that I had been in at New- York, till I went to New- Haven, to live there as tutor of the college ; having one fpecial feafon of Uncommon fweetnefs ; particularly once at Bolton, in a journey from Bofton, walking out a- lone in the fields. After I went to New-HaVen I funk -in religion; my mind being diverted from my eager and violent purfuits after holinefs, by fome affairs that greatly perplexed and diftraaed my mind. " In September, 1725, Was taken ill at New-Haven, and endeavouring to go home to Windfor, was fo ill at the North Village, that I could go no further; where I Jay fick for about a quarter of a year. * And, in this ¦ficknefs, God Was pleafed to vifit me again with the fweet influences of his Spirit. My mind was greatly engaged there on divine, pleafant contemplations, and longings of foul, I obferved that thofe who watched with me, would often be looking out for the morning, and feemed to wifr for it. Which brought to my mind thofe words of the Pfalmift, which my foul with fweetr nefs made its own language, my foul waitsth for the Lord, more than they that watch for -the morning, I fay,, more than they that watch for the morning. And when the light of the morning came, and the beams of the fon came in at She windows, it rgfrefhed my foul from •46 ' The Life of the Reverend one morning to another. It feemed to me to be fome image of the fweet light ofGod's glory. " I remember, about that time, I ufed greatly to fong for the converfion of fome that I was concern;^ with. It feemed to me, I could gladly honour therrf, and with delight be a fervant to them, and lie at theifr feet, if they were but truly holy. " But fome time after this, I was again greatly diver. ted in my mind, with fome temporal concerns, that ex. ceedingly took up my thoughts, greatly to the wouno> ing of my foul : and went on through various exercifesj that it would be tedious to relate, that gave me much more experience of my own heart, than ever I had before. " Since I came to this town, * I have often had fweet complacency in God, in views of his glorious perflations, and the excellency of Jefus Chrift. Go| has appeared to me, a glorious and lovely being, chiefly. pn> the account of his hohiiefs. The holinefs of God has always appeared to me the moft lovely Of allihis attributes. The doarines ofGod's abfolute fovereigntjp and free grace, in frewing mercy to whom he woujg freW mercy; arid man's abfolute dependance on the^ operations of God's Holy Spirit, have very often ap*j peared to me as fweet and glorious doarines. Thef© doarines have been much my delight. God's fove reignty has ever appeared to me, as great part of his glory. It has often been fweet to me to go to God, and adore him as a fovereign. God, and afk. fovereign mercy of him. •' " I have loved the doarines of the gofpel :: they have been to my foul like green paftures. The gofpel has feemed to me to be the richeft treafure; the treafur^ that I have moft defired, and longed that it might dwell richly in me. The way of falvatiorB by Chrift, has ap- peared in a general way, glorious and excellent, and * Northampton. Mr. Jonathan Edwards. 47 mofi pleafant and moft beautiful. It has often feemed to me, that it would in a great meafure fpoil heaven, to receive it in any other way. That text has often been affeaing and delightful to me, Ifa. xxxii. 2. A man fhall be an hiding place from the wind, and a covert from the tempeft, &c. *' It has often appeared fweet to me, to be united to Chrift; to have him for my head, and to be a member of his body: and alfo to have Chrift for my teacher and prophet. I very often think with fweetnefs and longings and pantings of foul, of being a little child, taking hold of Chrift, to be led by him through the wildernefs of this world. That text, Matt, xviii. at the beginning, has often been1 fweet to me, except ye be converted, and become as little children, &c. I. love to think of coming to Chrift, to receive falvation of him, poor in fpirit, and quite empty of felf: humbly exalting him alone; cut entirely off from my own root, and to grow into, and out of Chrift : to have God in Chrift to be all in all ; and to live by faith on the Son of God, a life of hum ble, unfeigned confidence in him. That fcripture has often been fweet to me, Pfal. cxv. 1. Not unto us, OLord, not unto us, but unto thy name give glory, for thy mercy, and for thy truths fake. And thofe words of Chrift, Luke x. 2 1 . In that hour Jefus rejoiced in fpirit, and faid, I thank thee, 0 Father., Lord of heaven and earth, ' that thou haft hid thefe things from the wife and prudent, 1 and haft revealed them unto babes : evenfo, Father, for fo f it feemed good in thy fight. That fovereignty of God 1 that Chrift rejoiced in, feemed to me to be worthy to Jbe rejoiced in; and that rejoicing of Chrift, feemed Ho me to frew the excellency of Chrift, and the fpirit '"that he was of. . v. «•*¦' " Sometimes only mentioning a fingle word, caufes Imy heart to burn within me: or only feeing the name »*of Chrift, or the name of fome attribute of God. And God has appeared glorious to me, on account of the 48 %he Life of the Reverend' Trinity. It has made me have exalting thoughts of God, that he fubfifts in three perfons; Father, Son, and. HolyGhoft. " The fweeteft joys and delights I have experienced^ have not been thofe that have arifen from a hope of my own good eftate; but in a direa view of the glorious things of the gofpel. When I enjoy this fweetnefs, it feems to carry me above the thoughts of my own fafe eftate. It feems at fuch times a lofs that I cannot bear, to take off my eye from the glorious, pleafant obje&U behold without me, to turn my eye in upon myfelf, and my own good eftate. *? My heart has been much on the advancement- of Chrift's kingdom in the world. The hiftories of the paft advancement of Chrift's kingdom, have been fweet to me. When I have read hiftori€s of paft ages, the pleafanteft thing in all my reading has been, to read of the kingdom of Chrift being promoted. And wheikl have expeaed in my reading, to come to any fuch things I have lotted upon it all the way as I read. And my mind has been much entertained and delighted, with* the fcripture promifes and prophecies, of the fuflijfl glorious advancement of Chrift's kingdom on earth. ^ " I have fometimes had a fenfe of the excellent ful- nefs of Chrift, and his meetnefs and fuitablenefs as a Saviour; whereby he has appeared to me, far above all,) the chief of ten thoufands. And his blood and atone ment has appeared fweet, and his righteoufnefs fweet; which is always accompanied with an ardency of fpirit, and inward ftrugglings and breathings and groanings, that cannot be uttered, to be emptied of myfelf, and fwallowed up in Chrift. " Once, as I rode out into the woods for my healtit Anno 1737; and having lighted from my horfe in a retir? ed place, as my manner coinmonlytias been, to walk for divine contemplation and prayer; I had a view, that for me was extraordinary, of the glory of the Son of God; Mr. Jonathan Edwards. 49 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 appeared to me fo calm and fweet, appeared great above the heavens. The perfon of Chrift appeared ineffably ex cellent, with an excellency great enough to fwallow up all thought and conception, which continued, as near as I can judge, about an hour; which kept me, the bigger, part of the time, in a flood of tears, and weep ing aloud. I felt withal, an ardency of foul to be, what I know not otherwife how to exprefs, than to be emp tied and annihilated ; to lie in the duft, and to be full of Chrift alone ; to love him with a holy and pure love ; to truft in him ; to live upon him ; to ferve and follow him, and to be totally wrapt up in the fulnefs of Ch.'.ft ; and :to be perfeaiy fartaified and made pure, with a divine and heavenly purity. Ihavefeveral other times, had views very much of the fame nature, and that have had the fame effeas. " I have many times had a fenfe of the glory of the third.perfon in the trinity, in his office of Sanaifier; in his holy operations communicating divine light and life to the foul. God, in the communications of his Holy Spirit, has appeared as an infinite fountain of divine glory and fweetnefs ; being full and fufficient to fill and fatisfy the foul : pouring forth itfelf in fweet communi cations, like the fun in its glory, fweetiy and pleafantly diffufing light and life. " Lhave fometimes had an affeaing fenfe of the ex cellency of the word of, God, as a word of life; as the fight of life; a fweet, excellent, life-giving word: ac companied with a thirfting after that word, that it might dwell richly in my heart. " I have often, fince I lived in this town, had very affeaing views of my own finfulnefs and vilenefs; very frequently fo as to hold me in a kind of loud weeping, fometimes for a confiderable time together: fo that I G £3 The Life of the Reverend have often been forced to frut myfelf up. I have had a vaftly greater fenfe of my own wickednefs, and the; bad- fiefs of my heart, fines my converfion, than ever I had before. It has often appeared to me, that if God frould mark iniquity againft me, I frould appear the very worft of all mankind; of all that have been firffce the begin* ning of the world to this time: and that I frould have* by far the loweft place in hell. When others, that have come to talk with me about their foul-concerns, have expreffed the fenfe they have had of their own wicked| nefs, by faying that it feemed to them, that they were as bad as the devil himfelf; I thought their expreflions feemed exceeding faint and feeble, to reprefent my wickednefs. I thought I frould wonder, that they fhutdd content themfelves with fuch expreflions, as thefe, if I had any reafon to imagine, that their fin bore any proportion to mine. It feemed to me, I frould wonder at myfelf, if I frould exprefs my wickednefs in fuch feeble terms as they did. :n& " My wickednefs, as I am in* myfelf, has long- ap^ peared to me perfeaiy ineffable, and infinitely fwalloSfj ing up ^11 thought and imagination; like an infinite de-* luge, or infinite mountains over my head. I- know nofj how to exprefs better, what my fins appear to me to be; than by heaping infinite upon infinite, and multiplyhli infinite by infinite. I go about very often, for this ma? 3iy years, with thefe expreflions in my mind, and in my mouth, " Infinite upon infinite — Infinite upon infinite!" When I look into my heart, and take* a view of my wickednefs, 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 glory of the great Jehovah, and the arm of his power and grace ftretched forth, in all the maje-1 fty of his power, and in all the glory of his fovereignty, I frould appear funk down in my fins infinitely below hell itfelf, far beyond fight of every thing, but the pies* Mr. Jonathan Edwards. 51 cing^eye of God's grace, that can pierce even down to fuch a depth, and to the bottom of fuch an abyls. " And yet, I am not in the leaft inclined to think, that I have a greater conviaion of fin than ordinary. It feems, to me, my conviaion of fin is exceeding finall, and faint. It appears to me enough to amaze me, that I have no more fenfe :of my fin. I know certainly, that I have very little fenfe of my finfiilnefs. That my fins appear to me fo great, don'.t feem to me*to be, becaufe 1/ have fo much more conviaion of fin than other chri- ftians, ,but becaufe I am fo much worfe, and have fo much more wickednefs to be convinced of. When I have: had thefe turns of weeping and crying for my fins, I thought I knew in the time of it, that my repentance was. nothing to my fin. " I have greatly longed of late, for a broken heart, and to lie low before God. And when I afr for humi lity of God, I can't bear the thoughts of being no more humble than other chriftiahs. It feems to me, that though their ^degrees of humility may be , fuitable for them ; yet it would be a vile felf-exaltation in me, not to be the loweft in humility of all mankind. Others fpeak of their longing to be humbled to the duft. Tho' that may be a proper expreffion for them, I always think for myfelf, that I ought to be humbled down below hell. 'Tis an expreffion that it has long been natural for me to ufe in prayer to God. I ought to lie infi* nitely low before God. " It is affeaing to me to think how ignorant I was, when I was a young chriftian, of the bpttomlefs, infi-. nite depths of wickednefs, pride, hypocrify and deceit left in my heart. " I have vaftly a greater fenfe, of my univerfal, ex ceeding dependence on God's grace and flrength, and mere good pleafure, of late, than. I ufed formerly to have; and have experienced more of an abhorrence of my own righteoufnefs. The thought of any comfort or . r g % 52 The Life of the Reverend joy, arifing in me, on any confideration, or reffeauM* on my own amiablenefs, or any of my performances or' experiences, or any goodnefs of heart of life, is ftavrfe- ous and deteftable to me. And yet I am greatly afflw-* ted with a proud and felf-righteous fpirit, much more fenfibly than I ufed to be formerly. I fee that ferpent rifing and putting forth its head continually, every where, all around me. " Though it feems to me, that in fome refpe&s I was a far better chriftian, for two or three years after myf firft converfion, than I am now; and lived in a more conftant delight and pleafure; yet of late years, I have had a more full and conftant fenfe of the abfolute fovea. reignty of God, and a delight in that fovereignty; andL have had more of a fenfe of the glory of Chrift, as a Mediator, as revealed in the gofpel* On one Saturda|| 1 night in particular, had a particular difcovery of the, excellency of the gofpel of Chrift, above all other doej trines, fo drat I could not but lay to myfelf, " This is my chofen light, my chofen doarine:" and of Chrhljf " This is my chofen Prophet." It appeared to me to be fweet, beyond all expreffion, to follow Chrift, an| to be taught and enlightened and inftriraed by him; tpj learn of him, and live to him, " Another Saturday night, January, 1738,9, ha$, fuch a fenfe, how fweet and bleffed a thing it WasjftQ^ walk in the way of duty, to do that which was right i 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, fo thai I was forced to fhut myfelf up, and faften the doors^j could not but as it were cry out, * How happy are they Vhich do that which is right in the fight of God! They are bleffed indeed, they are the happy ones !" I had at the fame time, a very affeaing fenfe, how meet and finf] able it was that God frould govern the world, and order all things according to his own pleafure; andl rejoteed in it, that God reigned, and that his wjll was doae»" Mr. Jonathan Edwards. 53 PART in. Containing a H 1 s t o r y of his L 1 f e, /ra* £/j Entering . are ate Work e/7fo Ministry, unto his Death. &fy4p^4t4^4fr4^r$4frfy!4fr4£4fr4fr4fr4fr4^4£ fyfyfyfy Section I. His general Manner .of Life. MR. Edwards made a fecret of his private devo tion, and therefore it cannot be particularly known: though there is much evidence, that he was punaual, conftant and frequent in fecret prayer, and • often kept days of failing and prayer in fecret; and fet a-part time for 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 de termined to attend fecret prayer more than twice a-day, when circumftances would allow. He was, fo far as it ' can be known, much on his knees in fecret, and in de vout reading God's word, and meditation upon it. And his conftant, folemn converfe with God in thefe exercifes of fecret religion made his face, as it were, to frine be fore others. His appearance, his countenance, words and whole demeanour, (though without any thing of affeaed grimace and four aufterity) was attended with a ferioufnefs, .gravity and folemnity, which was the na tural, genuine indication and expreffion of a deep, a- biding fenfe of divine things on his mind, and of his living conftantly in the fear of God, Agreeable to his Refolutions, he was very careful and abstemious in, eating and drinking j as doubtlefs it was 54 The Life of the Reverend neceflary fo great a ftudent, and a perfon of fo delicate and tender a bodily make as he was, frould be, in order to be comfortable and ufeful. When he had, by care ful obfervation, found what kind, and what quantity of diet, beft fuited his conftitution, and rendered him moft fit to purfue his work, he was very ftria and exaa in complying with it; and in this refpea lived by rule; and herein conftantly praaifed great felf-denial ; which he alfo did in his conftant early rifing, in order to redeem time for his ftudy. He ufed himfelf to rife by four, or between four and five in the morning. Though he was Of a tender and delicate conftitution, ' yet few ftudents are capable of clofe application more hours in a day than he. He commonly fpent thirteen^ hours every day in his ftudy. His moft ufual diverfion, in fummer, was riding on horfeback and walking. He would commonly, unlefs diverted by company, ride two or three miles after dinner to fome lonely grove, where; he would difmount and walk a while. At which times he generally carried his pen and ink with him, to note^ any thought that frould be fuggefted, which he chofe,to retain and purfue, as what promifed fome light on any important fubjea. In the winter he was wont, almoft^ daily, to take an ax and chop wood moderately, for the! fpace of half an hour, or more. i He had an uncommon thirft for knowledge, in die purfuit of which, he fpared no coft nor pains. He read all the books, efpecially books of divinity, that he could! come at, from which he could hope to get any help in his purfuit "of knowledge. - And in this, he confined^ not himfelf to authors of any particular fea or deno-, mination;' yea took much pains to come at the books! of the moft noted writers, who advance a fcheme of di vinity moft contrary to his own principles. But he ftudied the bible more than all other books, and more than moft other divines do. His uncommon acquain. ' tance with the bible appears in his fermons, and ia Mr. Jonathan Edwards. 55 moft of his publications : and his great pains in ftudy- ing it are manifeft in his manufcript notes upon it; of which a more particular account may be given here after. He took his religious principles from the bible^ and not from any human fyftem or body of divinity. Though his principles were Calviniftic, yet he called no man father. He thought and judged for himfelf, and was truly very much of an original. This is evi dent by what he publifhed in his life-time, and is yet more fo by his MSS. Many volumes of which he has left; and the reader may expea a more particular account of them in the fequel. For reading was not the only method he took to improve his mind; but he did this much by writing; without which, 'tis probable, no ftudent can make improvements to the beft advan tage. Agreeable to Refolution 1 1 th, he applied him felf with all- his might to find out the1 truth: he fearched for underftanding -and knowledge, as for filver, and digged for it, as for hid treafuresi Every thought on any fubjea, which appeared to him worth purfuing and preferving, he purfued, as far as he then could, with Ms pen in his hand. Thus he, was all his days, like the bufy bee, colleaing from every opening flower, and (toring Up a flock of knowledge, which was indeed fweet to him, as the honey and the honey-comb. And as he advanced in years and in knowledge, his pen was more and more employed, and his manufcripts grew much falter on his hands. He was thought by fome, who had but a flight ac quaintance with hint, to be fliff and unfociable; but this was owing to want of better acquaintance. He was not a man of many words indeed, and was fomewhat re- ferved among ftrangers, and thofe on whofe candour and friendfrip he did not know he could rely. And this was probably owing to two things. Firft, the ftria guard he fet over his tongue from his youth* which ap pears by his Refolutions, taking great care never to ufe 56 The. Life of the Re-vermd it in any way that might prove mifchievous to any; ne ver lo Jin -with his tongue; nor to improve it in idle, tri vial and impertinent talk, which generally makes up a great part of the converfation of thofe who are full of words in all companies. He was fenfible that in. the multitude of words there wanteth not fin; and therefore refrained his lips, and habituated himfelf to think before hefpoke, and to propofe fome good end even in all his words ; which led him to be above many others, agree able to St. James's advice, flow to fpeak. Secondly, this was in part the effea of his bodily conftitution, He pofleffed but a comparative fmall flock of animal life his animal fpirits were low, and he had not ftrengtbtof lungs to fpare, that would be neeeffary in order to make him what would be called, an affable, facetious gentler- man, in all companies. They who have a great flow of animal fpirits, and fo can fpeak with more eafe and lefs expence, may doubtlefs lawfully praaife free cony«sl& tion in all companies for a lower end, (e. g. to pleafe ajasl render themfelves acceptable) than he, who has not fuch a flock to expend upon. It becomes him to refer** what he has, for higher and more important fervice. Befides, the want of animal fpirits lays a man under a natural inability to that freedom of converfation, at all times, and in whatever company he is; which thofe of more life naturally go into; and the greateft degree of a fociable difpofition, humility and benevolence, will not remove this obftacle. He was not forward to enter into any difpute among ftrangers, and in companies where were perfons of m ferent fentiments ; as he was fenfible that fuch difptfes are generally unprofitable, and often finful, and of bad confequence; and he thought he could difpute to «b«| beft advantage with his pen in his hand: yet he M always free to give his fentiments on any fubjea pffl- pofed to him, and remove any difficulties or objeaiof offered by way of enquiry, as lying in the way of wh?t Mr. Jonathan Edwards> 57 he looked upon to be the truth. ' But how gtoundlefs the imputation of ' jiiff and unfociable was, his known and tried* friends beft knew* They always found him eafy of accefs, kind and condescending ; and though not talkative, yet affable and free. Among fuch whofe can dour and friendfrip he had experienced he threw off the referve, and was moft open and free ; quite patient of contradiaion, while the utmoft oppofitieh was made to his fentiments, that could be by any plaufible argu ments or objeaions. And indeed, he was,' on all occa sions, quite fociable and free with allj who had any fpe cial bufinefs with him. In his condua in his family, he praaifed that con- fcientious exaanefs which was perfpicuous in all his ways. He maintained a great efteem and regard for his amiable and excellent confort. Much of the tender and kind was expreffed in his converfation with her, and condua towards her. He was wont frequently to ad mit her into his ftudy, and converfe freely with her on matters of religion ; and he ufed commonly to pray with her in his ftudy, at leaft once a-day, unlefs fomething extraordinary prevented. The time in which this ufed to be commonly attended, Was juft before going to bed, after prayers in the family. As he rofe very early him felf, he was wont to have his family up in feafon in the morning; after which, before, the family entered on the bufinefs of the day, he attended on family prayers: When a chapter in the bible was read, commonly by candle-light ' in the winter; upon which, he afked his children queftions according to their age and capacity; and took occafion to explain fome paflages in it, or en force any duty recommended,- &c. as he thought moft proper. He was careful and thorough in the government of his children; and, as a confequence of this, they reve renced, efteemed and loved him. He took fpecial care to begin his government of them in feafon. When they : H 58 The Life of the Reverend firft difcovered any confiderable degree of will and fhnV bornnefs, he would attend to them till he had thoroughly fubdued them and brought them to fubmit. And fuch prudent thorough difciplme, exercifed with the greateft calmnefs, and commonly without ftriking a blow, being ' repeated once or twice, was generally fufficient for that child; and effeaually eftablifred his parental authority, and produced a chearful obedience ever after. He kept a watchful eye over his children, that he might admonifr them of the firft wrqng ftep, and direct them in the right way. He took opportunities to treat with them in his ftudy, fingly and particularly, about their own foul's concerns ; and to give them warning, exhortation and direaion, as he faw occafion. He took much pains to inftrua them in the principles of religi on ; in which he made ufe of the Afifembly's Shorter Ca- techifm : not merely by taking care that they learned it by heart; but by leading them- into an underftanding of the doarines therein taught, by afking them queftions' on each anfwer, and explaining it to them. His ufual time to attend this was on the evening before the Sab bath. And, as he believed that the Sabbath or holy time began at fun-fet the evening before the day, he or dered his family to finifr all their fecular bufinefs by that time, or before; when they were all called together, and a pfalm was fung and prayer attended, as an introduc tion to the fanaifying the Sabbath. This care and ex- a.anefs effeaually prevented that intruding on holy time, by attending on fecular bufinefs, too common in fami lies where the evening before the Sabbath is pretended to be obferved. He was a great enemy to young people's unfeafonabld company-keeping and frolicking, as he looked upon it a great means of corrupting and ruining youth. And he thought the excufe many parents make for tolerating their children in it, (viz. that it is the cuftom, and o- thers children praaife it, which renders it difficult,, and Mr. Jonathan Edwards. 59. even impoffible to reftrain theirs) was infufficient and frivolous: and manifefted a great degree of ftupidity, on fuppofition the praaice was hurtful and pernicious to their fouls. And when fome of his children grew up he found no difficulty in reftrairiing them from this per nicious praaice ; but they chearfully complied with the wiU of their parents herein. He allowed not his' chil dren to be from home after nine o'clock at night, when they went abroad to fee their friends and companions ; neither were they allowed to fit up much after that time, in his own houfe, when any came to make them a vifit. If any gentleman defired acquaintance with his daugh ters, after handfomely introducing himfelf, by properly confulting the parents, he' was allowed all proper oppor tunity for it, and a room and fire, if needed : but mult not intrude on the proper hours of reft and fleep, nor the religion and. order of the family. ; He had a ftria and inviolable regard to juftice in all his dealings with his neighbours, and was very careful to provide for things honeft in. the fight of all men; fo that fcarcely a man had any dealings with him, that was not confcious of his uprightnefs. He appeared to have a facred regard to truth in his words, both in promifes and narrations, agreeable to his Refolutions. This doubtlefs was one reafon why he was not fo full of words as^ many are. No man feared to rely on his veracity. He was cautious in chufing his intimate friends, and therefore had not many that might properly be called fuch; but to them he frewed himfelf friendly in a pecu liar manner. He was indeed a faithful friend, and able above moft others to keep a fecret. To them -he difco- vered himfelf more than to others, led them into his views and ends in his condua in particular inftances : .by which they had abundant evidence that he well un derflood human nature; and that his general referved- nefs, and many particular inftances of his condua, which H 2 60 The Life of the Reverend a ftranger might impute to ignorance of men, were really owing to his uncommon knowledge of mankind. < His converfation with his friends was always favory and profitable; in this he was remarkable, and almoft lingu lar. — He was not wont to fpend his time with them in fcandal, evil-fpeaking, and back-biting, or in fooliih jefting, idle chat, and telling ftories: but his mouth wag that of the juft, which bringeth forth wifdom, and his lips difperfeth knowledge. His tongue was as the pert 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 inftruaive ; fo that none of his friends could enjoy his company without inftruaion and profit, unlefs it was by their own fault. His great benevolence to mankind difcovered itfelf, among other ways, by the uncommon regard he frewed to liberality, and charity to the poor and diftreffed. He was much in recommending this, both in his public dit courfes and private converfation. He often declared it to be his opinion, that profeffed chriftians, in thefe days are greatly deficient in this duty ; and much more fo, than in moft other parts of external chriftianity. He" often obferyed how much this is fpoken of, recommend ed and encouraged in the holy fcripture, efpecially in the New-Teftament. And it was his opinion, that every particular church ought by frequent and liberal contri* butions, to maintain a public flock, that might be ready for the poor and neceffitous members of that church: and that the principal bufinefs of deacons is to take care of the poor in the faithful and judicious diftribution and improvement of the church's temporals, lodged in their hands, And he did not content himfelf with only ret commending charity to others, but praaifed it much himfelf; though, according to his Mafter's advice* h?) took great care to conceal his deeds of charity; by whjch mean,s, doubtlefs moft of his alms-deeds y/ill be Mr. Jonathan Edwards. 6i unknown till the refurreaion, which if known, would prove him to be as great an inftance of charity as any that can be produced in this age. This is not mere con- jeaure, but is evident many ways. He* was forward to give on all public occafions of charity, though when it could properly be done, he always concealed the fum given. And fome inftances of his giving more privately have accidentally come to the knowledge of others, in which his liberality appeared in a very extraordinary degree. One of the inftances was this; upon his hear ing that a poor obfcure man, whom he never faw, or any of his kindred, was by an extraordinary bodily dif- - order, brought to great ftraits; he, Unafked, gave a con- fiderable fum to a friend to be delivered to the diftreffed perfon; having firft required a promife of him, that he would let neither the perfon, who was the objea of his charity, nor any one elfe know by whom it was given. This may ferve both as an inftance of his extraordinary charity, and of his great care to conceal it.* . Mr. Edwards had the moft univerfal charaaer of a good preacher of almoft any minifter in this age. There were but few that 'heard him, who did not call him a good preacher, however they might diflike his religious principles, and be much offended at the fame truths .when delivered by others : and moft admired him above all that ever they heard. His eminency as a preacher feems to be owing to the following things : Firfij The great pains he took in compofing'his fer- mons, efpecially in the firft part of his life. As by his early rifing, and conftant attention to his ftudy, he had more time than moft others ; fo he fpent more time in making his fermons. He wrote moft of his fermons all out, for near twenty years after he firft began to preach ; * As both the giver, and die object of his charity are dead, and all the ends of the ipropofed fecreey are anfwered; 'tis thought not incon- Cllent with -tfee above-mentioned proniife, to make known die facl? as it is here related, 62 The Life of the Reverend though he did .not wholly confine himfelf to his. notes in his delivering them. Secondly, His great acquaintance with divinity, his ftudy and knowledge of the bible. His extenfive and univerfal knowledge, and great clearnefs of thought, enabled him to handle every fubjea with great judg- ment and propriety, and to bring out of his treafury things new and old. Every fubjea he handled was in- ftruaive, plain, entertaining and profitable ; which was, much owing to his being mafter of the fubjea, and his great fkill to treat it in a moft natural, eafy, and profit. able manner. None of his compofures were dry fpe- culations, or unmeaning harangues, or words without ideas. When he dwelt on thofe truths 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 fentiment from ftep to ftep, would drop from his lips, attended with fuch clear and ftriking evidence, both from fcripturfe and reafon, as even to force the af.' fent of every attentive hearer. ;; Thirdly, His excellency as a preacher was very much the effea of his great acquaintance with his own heart»! his inward fenfe and high relifli 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 faint and the fmner. This, helped him to fkill, to lay truth before the mind, fo as not only to convince the judgment, but touch the heart and confidence; and enabled him to fpeak out of the a- bundance of his heart, what he knew, and teftify what he had feen and felt. This gave him a tafte and de cerning, without which he could not have been able to ' fill his fermons, as he did, with fuch ftriking, affeaing fentiments, all fuited to folemnize, move, and rectify the heart of the hearer. His fermons were well con-, neaed, not ufually long, and commonly a large part ta- ken up in the improvement; which was clofely con-. Mr. Jonathan Edwards'. 03 neaed with the fubjea, and confifted in fentiments na turally flowing from it. But no defcription of his fermons will give the reader/ the idea of them, which they had who fat under his preaching, or have even read* fome of his difcourfes which are in print. There is a great number now in manufcript, which are probably as worthy the view of the public, and at leaft tend as much to inftrua and quicken chriftians, as moft that have been publifhed in this century. His appearance in the defk was with a good grace,- and his delivery eafy, natural, and very folemn. He had- not a ftrong, loud voice; but appeared with fuch gra vity 'and folemnity, and fpake with fuch diftinanefs^ clearnefs, and precifion ; his words were fo full of idea's,- fet in fuch a plain and ftriking light, that few fpeakers have been fo able to command the attention of an audi ence as he. His words often difcovered a great degree of inward fervour, without much noife or external e- motiqn, and fell with great weight on the minds of his hearers. He made but little motion of his head or hands in the defk ; but fpake fo as to difcover the mo tion of his own heart, which tended in the moft .natural and effeaual manner to move and affea others. As he wrote his fermons out at large for many years,- and always wrote a considerable part of moft of his pu blic difcourfes ; fo he carried his notes into 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 thoughts were fuggefted while he was fpeaking, which did not occur when writing, and ap peared to him pertinent and ftriking, he would deliver them; and that with as great propriety and fluency, and ofther with greater pathos, and attended with a more fenfible good effea on his hearers, than all he had wrote. v Though, as has been obferved, he was wont to read 6*4? The Life of th*. Reverend fo confiderable a part of what he delivered; yet he was far from thinking this the beft way of preaching in gel neral, and looked 'upon his ufing his nptesfo much as he did, a deficiency and infirmity. And in the lattel part of his life was inclined to think it had been bettej| if he had never accuftomed himfelf to ufe his 'note? at all. ; It appeared to him that preaching wholly withoffl notes, agreeable to the cuftom in moft Proteftant. count tries, arid what feems evidently to have been the man! ner of the apoftles and primitive minifters of the gofpeL was by far the moft natural way; and had the greafigjj tendency, on the whole, to anfwer the end of preachuM and fuppofed that none who had talents equal to Wm work of the miniftry, was incapable of fpeaking merno^ titer, if he took fuitable pains for this attainrjue^M froirf his youth. He' would have the young preache# writs all his fermons, or at leaft moft of them, out at largi; and inftead of reading them to his hearers, take pain to commit them to memory. Which, though it woull require a great deal of labour at firft, yet would fooi become eafier by ufe, and help him-to fpeak more cor-| reaiy and freely, and be of great fervice to him all his^ days. ' \ His prayers were indeed extempore. He was the far- theft from any appearance of a form, as to his words and! manner of exrrcdion, of almoft any man. He was quit!. lingular and ^-imitable in this, by any who have not a alpirit of real and undiffembled devotion; yet he alway^ expreffed himfelf with decency and propriety. He apf peared to have much of the grace artd fpirit of pray3f""f to pray with the fpirit and with the underftanding: anc| he performed this part of duty much to the acceptaltM and edification of thpfe who joined with him. . He||H not wont, in ordinary cafes, to be long in his prayeriS an error which he obferved was often hurtful to pubfigj and fecial prayer, as it tends rather to damp than pr^ mote true devotion. Mr. Jonathan Edwards. 65 He kept himfelf quite free from worldly cares. He gave himfelf wholly to the work of the miniftry, and en tangled not himfelf with, the affairs of this life. He left the particular oVerfight and direaion of the temporal concerns of his family, almoft entirely to Mrs. Edwards ; Wh# was better able than moft of her fex to take the whofexare of them on her hands. He was lefs acquain ted. with moft of his temporal affairs than many of his neighbours ; and feldom knew when and by whom his forage^ for winter was gathered in, or how many milk kine he had ; whence his table was furnifred, &c. *,< He did not make it his cuftom to vifit his people in their own houfes, ,unlefs. he was fent for by the. fick; or he heard that they were under fome fpecial affliaion* Inftead of vifiting from houfe to houfe, he ufed to preach frequently at private meetings in particular neighbour hoods; and often call the young people and children tp his own houfe, when he ufed to pray with them, and treat with them in a manner fuited to their years and circumftances ; and he catechifed the children in public every Sabbath in the fummer. And he ufed fometimes to propofe queftions to particular young perfons in writ-- ing, for them to anfwer after a proper time given tp them to prepare. In putting out thefe queftions, he enr deavoured to fuit them to the age, genius, and abilities of thofe to whom they were given- His queftions were generally fuch as required but a frort anfwer; and yet could not be anfwered without a particular knowledge of fome hiftorical part of the fcripture ; and therefore led, and even obliged perfons to ftudy the bible. He did not neglea vifiting his people from houfe to houfe, becaufe he did not look upon it, in ordinary cafes, to be one part of the wbr.J5.0f the gofpel-minifter : but he fuppofed that minifters frould, with refpea to this, confult their own talents and circumftances, and vifit more or lefs, according to the degree in which; they cquW hope hereby to promote the great ends of the gofr I 66 The Life of the Reverend pel-miniftry. He obferved, that fome minifters had a talent at entertaining 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 fop-' pofed fuch had a call to fpend a great deal of 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 perfon he met with, and in an eafy manner turn it to what topic he pleafed, without the help of others, and, as it may be, againft their incli nation. He therefore found that his vifits of this kind muft be in a great degree unprofitable. 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, which he thought he could fpend in his ftudy to much more valuable purpofes", and fo as much better to promote the great ends of his miniftry. For it appeared to him, that he could do the greateft good to fouls, and moft promote the intereft of Chrift by preaching and writing, and converfing with? perfons under religious impreffions in his ftudy; wher^ he encouraged all fuch to repair ; where they might be fure, in ordinary cafes, to find him, and to be allowed eafy accefs to him; and where they were treated with all defirable tendernefs, kindnefs, and familiarity. Ini times, therefore, of the out-pouring of God's Spirit, and' the revival of religion among his people, his ftudy was thronged with perfons to lay open their fpiritual con cerns to him, and feek his advice and direaion: whom he received and converfed with, with great freedom and; pleafure, and had the beft opportunity to deal in the! moft particular manner with each one. He was a fkilful guide to fouls 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 fuch an able guide, partly by his own expert mental acquaintance with divine things, and unwearied? ' Mr. Jonathan Edwards. 6j ftudy of God's word, and partly by his having fo much concern with foulsi under fpiritual troubles; for he had not been fettled in the work of the miniftry many years before the Spirit of God was wonderfully poured out on his people, by which a great concern about their fouls became almoft univerfal; and a great number were hope fully the fubjeas of faving converfion. This was prin cipally in the year, 1734; a particular account of which has been wrote by him, entitled, a faithful narrative of the furprizing work of God, in the converfion of mam hundred fouls in Northampton, which has been printed in England, Germany, and America; to which the reader muft be referred. And there was another remarkable time of the out pouring of God's Spirit in the years 1740, and 1741, in which Northampton partook largely; though not exclufive of 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 acquaintance with experimental religion, •naturally led both minifters and people, in almoft all parts of New-England, to look to him for direaion and affiftance, in this extraordinary time. Being in this "time earneftly folicited by the minifters and people of many places to come and preach among them, he went to many; though he was not able to gratify all who defired him. And his preaching was attended with great fuccefs. w And as many of the minifters and people in New- England had been unacquainted with fuch things as then appeared, they were greatly expofed to run wild, as it were, and aaually did, by the fubtle temptations ,of the devil, taking advantage of the ignorance and wickednefs of men's hearts, go into great extremes -bo$i as oppofers and friends to the work of God, Mr, I 2 6% The Life of the Reverend Edwards was greatly helpful by his direaion and affcY ftance againft the two dppofite extremes, both in con verfation, preaching and writing, His publications on this occafion were efpecially of great and extenfive fer- vice. Of which it may be proper to give fome account here. The firft is a fermon preached at New-Haven, Sept. ioth, 1 741, on the diflinguifhing marks of the Spirit of God, &c. i In the year 1742, he publifhed a book of five parts, intitled, fome thoughts concerning the prefent revival of religion in New-England, and the way in which it ought to be acknowledged and promoted, &c. .« In the year 1746, he publifhed a freatife on religious affeclions. All which might be juftly confidered by the church of Chrift as a voice behind them faying, " This is the way, walk therein." Efpecially the laft men tioned bopk, which has been efteemed by many the | beft that has been wrote on that fubjea; fetting the 1 diftinaion between true and falfe religion in the moft* clear and ftriking light. j To the fame purpofe, is the Life of the Rev, M/%" David Branierd, with refleclions and obfervatwnt thereon; publifhed by Mr. Edwards in the year 1749, Mr. Edwards was what by fome is called a rigid CaU vinifl. Thofe doarines of Calvinifm, which have been" moft objeaed againft, and given the greateft offence, appeared to him as fcriptural, reafonable and important as any ; and he thought that to give them up, was in effea to give up all. And therefore he looked upon,, thofe who called themfelves Calvinifts, that were for palliating the macter, by, a§ it were trimming off the knots of Calyjnifm, that they might conform it more to the tafte of thofe who are moft difpofed to object againft it, were really giving up and betraying the caufe. they pretended to efpoufe: -and were paving the way not only to Arminianifm, but tp Deifm, For if theft Mr. Jonathan Edwards. 6§ doarines; in the wholeiength and breadth of them were relinquifred, he did not fee, where a man could fet his foot down with confiftency and fafety, frort of Deifm, or even Atheifm itfelf; or rather 'univerfal Scepticifm. He judged that nothing was Wanting, but Jo havej thdfe doarines properly ftated and judicioufly and well defended, in order to their appearing moft agreeable toi reafon and common fenfe, as well as the doarines of revelation; and that this therefore was the only effec tual method to convince, or filence and fhame the op- pofers of them. All will be able to fatisfy themfelves of the truth of this, by reading his treatife on Juftifica- tion, and his two laft books on the Freedom of the Will, land Original Sin. In this view of things, he thought it of importance that minifters frould be very critical in examining can didates for the miniftry, with refpea to their principles^ as well as their religious difpofitions and morals. And •on this account he met with confiderable difficulty and oppofition in fome inftances. His opinion wras, that an . erroneous or unfaithful minifter was likely to do more hurt than good to the church of Chrift ; and therefore he could not have any hand in introducing a man into the miniftry, unlefs he appeared found in the faith, and -manifefted to a judgment of charity, a difpofition to be "faithful, jo The Life of the Reverend Section II. His Dismission from Northampton, with the Occasion and Circumstances of it. MR. Edwards was very happy in the efteem and love of his people for many years, and there was the greateft profpect of his living and dying fo. He was the laft minifter almoft in New-England that would have been pitched upon to be oppofed and renounced by his, people. But by what has come to pafs with refpea to. this, we have an inftruaive leffon on the inftability of all human affairs, and the unreafonablenefs of trufting in 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 obfcene difcourfe among the young people. And upon inquiring, a num-' ber of perfons were found to teftify, that they had heard* one and another from time to time talk obfcenely; as what they were led to by reading a book or books, which they had among them. Upon which Mr. Edwards thought the brethren of the church ought to look into the matter. And in order to introduce it, he preached a fermon from Heb. xii. 15, 16. " Looking diligently, " left any man fail of the grace of God, left any root of *' bitternefs fpringing up trouble you, and thereby " many be defiled: left there be any fornicator, or " profane perfon as Efau, &c." After fermon, he de* fired the brethren of the church to flay, and told them what information he had got; and propofed whether they thought proper to take any meafures to examine, into the matter. They with one confent, and much Mr. Jonathan Edwards. , 71 zeal, manifefted it to be their opinion, that it ought to be enquired into. ; And proceeded to chufe a number of men, to aflifl their paftor in examining into the af fair. 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 defired to come to his houfe at the fame time. Some were the aceufed, and fome Witneffes; but it was not then declared of «which number any particular perfon was. When the names were publifhed, it appeared, that there were but few of the confiderable families in town, to which none of the perfons named did belong, or were nearly related. Whether this was the occafion of the ^alteration or not, before the day appointed came, a great number of heads of families altered their minds (yea many condemned what they had done, before they got home to their own houfes) and declared, they did not think proper to proceed as they had done; that their children frould not be called to an account in fuch a way for fuch things, &e. &c. And the town was fuddenly all on a blaze. This ftrengfhened the hands of the aceufed, and fome refufed to appear, and others that did appear, behaved unmannerly, and with a great degree of infolence, and contempt of the autho rity of the church. And little or nothing could be done further in the affair. 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 furprifing events which will by and by .be related. To be fure he had no great vifible fuccefs after this ; but the influences of God's Spirit were greatly withheld, , and fecurity and carnality much increafed among them. That great and lingular degree of vifible religion and 1% The Life of the Reverend good order which had been found among them foon began gradually to decay, and the youth have fince been more wanton and diffolute. Mr. Stoddard, Mr. Edwards's grand-father and pre- deceffor in the work of the miniftry, was of the opinion, that unconverted perfons had a right in the fight of God, or confidered as fuch, to the facrament of the Lord's fupper; that therefore it was their duty to come to that ordinance, though they knew they had no true goodnefs, or gofpel holinefs. He maintained, that vi fible chriftianity does not confift in a profeffion or ap pearance of that wherein true holinefs or real chrifti* anity confifts : that therefore, the profeffion which per fons make in order to be received 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 Chriftj and diflike the gofpel way of falvation in their hearts; and know that this is true of themfelves, may make the profeffion without lying and hypacrify. Accordingly, he endeavoured to form a frort profeffion 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 praaifed 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 opppfed as introducing fomething contrary to the principles and praaice of almoft all the churches in New-England, And the matter was publicly controverted between' him ' and Dr. Increafe Mather of Bofton. However, through Mr- Stoddard's great influence and afcendance over the people at Northampton, it was introduced there, though not without oppofition. And his principles, by degrees Mr. Jonathan' Mdwards. Y% fpread very rnuch among minifters and people in that county, and in other parts of New-England ; though no church, except Northampton, publicly and profeffedly aaed Upon this principle, by altering the profeffion that thofe made, who were admitted to the facrament, to fuit it to fuch a notion; but required of all who joined to the church a profeffion of that wherein true chrifti anity, or real godlinefs coftfifts^ And of late years his ©pinion that perfons who have no real goodnefs, but are in a ehriftlefs ftate, and know themfelves to be fo, may make a chriftian profeffion and come to the facra ment without lying and hypocrify ; and that they have a right, and 'tis their duty fo to do, has greatly fpread in the country. Mr. Edwards had fome hefitation about this matter when he firft fettled at Northampton, and afterwards ; but did not receive fuch a degree of conviaion, that the admitting of perfons into the church, who made no pretence to real godlinefs was wrong, as to prevent his praaifing upon it with a good eonfeience, for fome years. But at length his doubts about the matter great ly increafed, Whieh put him upon examining it more thoroughly than he had ever before done, by fearching the fcripture, and reading and examining fuch books, as were written to defend the admiffion of perfons to far- eraments, without a profeffion of faving faith. And the refult was a full conviaion that it was wrong, and that he could not praaife upon it with a good eonfei ence. He was fully convinced, That to be a vifible chri- , ftian was to put on the vifibility or appearance of a real chriftian; that the profeffion of chriftianity was a pro feffion of that, wherein real chriftianity- confifts ; was therefore a profeffion of true refp'ea of Chrift, and a hearty embracing the gofpel, &C That therefore no perfon who rejeQed Chrift in his heart, could make fuch a profeffion confiftent with truth. And therefore,' as the ordinance Qf the Lord's fupper was inftituted for K 74 . The Life of the Reverend none but vifible profeffing chriftians, none but thofe who are real chriftians have a real right in the fight of God to come to that ordinance: and that none ought to be admitted thereto, who do not make a profeffion of real chriftianity, and fo cannot be received in a judg ment: of charity as true friends to Jefus Chrift, or real faints. * When Mr. Edwards's fentiments were known, in the fpring of the year 1 744, 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 have him difmiffed, as what alone would fatisfy them. This was evident from the whole tenor of their condua, as they negfeaed and oppofed the moft proper means of calmly confidering, and fo underftanding 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 beginning to end, oppofed the meafures which had the beft tendency to compromife and heal the difficulty; and with much zeal purfued thofe, which were calculated to make a feparation certain and fpeedy. Mr. Edwards thought of preaching on the fubject, that they might know what were his fentiments, and what were the grounds of them, (of both which he was fenfible the moft of them were quite ignorant) before" they took any ftep for a feparation between him and his1 people. But that he might do nothing to increafe*the tumult, but on the contrary take all thofe fteps, which he could with a good confcience, that tended to peace, They who have a defire more fully to underftand this controverfy* and know if it is juftly reprefented here, may do it by reading what Mr. Edwards wrote on this occafion, in order to explain and vindi cate 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. Mather, and Mr. Stoddard before wrote on this fubject. Mr. Jonathan Edwards. 75 he firft propofed the thing to the church's ftanding com mittee; fuppofing that if he entered on the fubjea pub. licly with their confent, it would prevent the ill confe- quences which otherwife he feared would follow. But the moft of them would by no means confent to it, but ftrenuoufly oppofed it. Upon which he gave it over for the prefent, as what in fuch circumftances would rather raife a tumult, and blow the fire up to a greater height, than anfwer the good ends propofed. Mr. Edwards being fenfible that his principles were not underflood, and much mifreprefented through the country; 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 it, 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 fhould write was publifred. But they manifefted great uneafinefs in waiting, before it came out of the prefs. And when it was publifred, it was read but by very few of them. Mr. Edwards being fenfible of this, renewed his propofal to preach upon it, And at a meeting of the brethren of the church afked their confent in the follows ing terms ; " I defire that the brethren would manifeft " their confent, that I fhould declare the reafons of my ^opinion relating to full communion in the church, in ". feaures appointed for that end : not as an aa of autho- " rity, 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 paffed in the negative. j. Mr. Edwards then propofed that it frould be left to a few of the neighbouring minifters, whether it was not, all things confidered, reafonable that he frould be heard in this matter from the pulpit, before the affair frould be brought to an iffue. But this alfo paffed in the negative. K 2 7 5 The Life of the Reverend However, he having had the advice of the minifters and meffengers of the neighbouring churches, who met at Northampton to advife them under their difficulties, proceeded to appoint a feaure, in order to preach on the fubjea, propofing to do fo weekly till he had finifhed what he had to fay. On Monday there was a precinct or fociety meeting, in which a vote was paffed to choofe a committee to go to Mr. Edwards, and defire him not to preach feaures on the fubjea in controverfy, accor. ding to his declaration and appointment. And accor-. dingly, proceeded to choofe a committee of three men for this purpofe, who waited on him, and'did their er rand. However, Mr. Edwards thought proper to pro. ceed according to his propofal, and accordingly preach, ed a number of fermons till he had finifhed what he had to fay on the fubjea, Thefe feaures 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 decifive council to determine the mate of difference between pallor and people, or rather to difmifs the paftor from his church and people, (for the delay of which a great deal of impatience had been publicly manifefted) was now more particularly attend ed to by My. Edwards and the church, Mr. Edwards had before this infifted upon it from time to time, that they were by no means ripe for fuch a' procedure:, (as 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 fuperfeded.) And befides, he thought there was abundant public evidence, that they were not yet in a temper fuited to attend on, and be aaive in fuch a tranfaaion, as the diffblving of the relation between them and their paftor; which would, as things then flood, probably be the pent, He, obferved, " That it was exceedingly un. Mr. Jonathan Edwards. 77 f becoming churches pf the Lamb of God to manage ** their religious affairs of greateft impprtance in a fer- " ment and tumult, which ought to be managed with " great folemnity, deep humiliation, and fubmiffion *' to the awful frowns of heaven, humble dependence " on God, and with fervent prayer and fupplication to M him. That therefore for them to go about fuch an w affajr, in fuch a manner as they did, woukf be moft " lisbecoming the gofpel, greatly to the difronour of " God and religion, and a way in which a people can- "** not expea a bleffing. That fuch a great affair as this -** frould he gone about with calm confideration; but u that fuch a temper as the people were then in, was ?' wholly inconfiftent with this." But having ufed all means which he could think of within his power to bring them to a more calm and charitable temper, and to hear and weigh what he had to fay in his own defence, with attention and candor; and finding that nothing prevailed; but rather the tu mult and uproar was increafed ; he confented that a de- cifive council frould be called without any further delay. But a difficulty attended the choice of a council, which was for fome time infuperable. It was agreed that the council frould be mutually chofen, one half by the paftor, and the other half by the church: but the people infifted upon it, that he frould be confined, to the •county in his choice, Mr. Edwards thought this an unreafonable reftraint on him, as it was known that the minifters and churches in that county were almoft uni- verfally againft him in the controverfy that divided him and his. people, and made the two parties. He indeed did not fuppofe that the bufinefs of the pro pofed council would be to determine whether his opi nion, which was the occafion of the difficulty between him and his people, was right or not) or that what they were fo judge of, depended upon this. But their buftnefs would b$ — to fee and determine whether any 78 The Life of the Reverend poffible way could be devifed for an accommodation* between paftor and people, and to ufe their wifdom and endeavour in order to this.' And if they found this' impraaicable, they muft determine, whether things were now ripe for a feparation; whether what ought in juftice to be previous to a feparation had already aaually been done, fo that there was nothing further in juftice to be demanded by either of the parties con cerned, before a feparation frould take, place. And if he was difmiffed by them, it would be their bufinefs to fet forth to the World in what manner and for whaf caufe he was difmiffed: how far he was innocent, and whether he might yet be employed in the work of the miniftry, &c. All which were matters of great im-: portance to him, and required upright and impar tial judges. And confidering the great influence a dif ference in religious opinions has to prejudice men one againft another ; and the clofe conneaion of the point, , in which moft of the minifters and churches in the county differed from him, with the matter to be judged pf, he did not think they could be reafonably looked; upon fo impartial judges, as that the matter ought to be wholly left to them. Befides, he thought the cafe being fo new and extraordinary, required the ableft judges in the land. For thefe, and fome other reafons, which he ' offered, he infilled upon liberty to go out of the county for thofe members of the propofed council, in which he was to have a choice. In this, as was juft now faid, the people ftrenuoufly and obftinately oppofed x him. They at length agreed to leave the matter to a council confifting of the minifters and meffengers of the five neighbouring churches: who, after they had met twice upon it, and had the cafe largely debated before them, were equally divided, and therefore left the matter un determined. However, they were all agreed, that Mr. Edwards ought to have liberty to go out of the county for fome. .Mr. Jonathan Edwards. 79 of the council. And at the next church meeting, which was on the 26th of March, Mr. Edwards offered to join with them in calling a council, if they would' confent that he frould chufe two of the "churches out of the county, in cafe the council confifted of but ten churches. The cliurch however refufed to comply with this at one meet ing after another repeatedly;- and proceeded to warn a church meeting and choofe a moderator, in order to aa without their paftor. But, to pafs by many particulars, at length, at a meet ing of the church, warned by their paftor, May 3d, they voted their confent to his propofal of going out of the county for two of the churches that frould be applied to. And then they proceeded to make choice of the ten mini fters and churches, of which the council frould confift. Accordingly the churches were, fent to, and the council conyeened on the 19th of June.- Who, after they had made fome fruitlefs attempts for a compofition between the paftor and church, paffed a refolve, by the majority of one voice f only, to the following purpofe: " That it is expedient that the paftoral relation between Mr. Ed wards and his church be immediatly diffolved, if the peo ple ftill perfift in defiring it." And it being publicly put to the people, whether they ftill infifted on Mr. Edwards's! difmiffion from the paftoral office over them? A great majority (above two hundred, againft twenty) zealoufly voted, for his difmiffion. And he was accord ingly difmiffed June 22, 1750. The diffenting part of the council, entered their pro- teft againft this proceeding, judging that it was too much .•J- One of the churches which Mr. Edwards chofe did not fee fit to join the council.- However, the minifter of that church being at North ampton at the fitting of the council, was defired by Mr. Edwards and the church to fit in council and act, which he did. But there being no meffenger from the church, thecouncil was not full, and there was a difparity ; by which means doubtlefs^there was one vote more for an immediate difmiffion, than againft it. 8d The Life of the Reverend in a hurry, as they were by no means ripe for a fepafa- tion, confidering the paft condua, and-prefent temper of the people. And fome of that part of the council that were aaive, expreffed themfelves furprized at the uncommon zeal and engagednefs of fpirit, ^ publicly manifefted by the people in their voting for a difmiffion; which evidenced to them, and all obferving fpeaators, that they were far from a temper of mind becoming fuch a folemn and awful tranfaaion, confidered in all its cir cumftances. Being thus difmiffed, he preached his farewell fermon on the firft of July, from 2 Cor. i. 14. The doarine he obferved from the words was this, " Minifters and the " people that have been under their care, muft meet " one another before Chrift's tribunal, at the day of " judgment." It was a remarkably folemn and affec ting difcourfe, and was publifred at the defire of fome of the hearers. After Mr. Edwards was difmiffed from Northampton1, he preached there fome times occafionally when they had no other preacher to fupplythe puipit; tilfat length a great uneafinefs was manifefted by many of the people, at his preaching there at all. Upon which, the commit. tee for fupplying the pulpit, called the town together, to know their minds with refpea to that matter: when they voted that it was not agreeable to their minds, that he fhould preach among them. Accordingly, when Mr. Edwards was in town, and they had no other minifter to preach to them, they carried on public worfrip among themfelves, and without any preaching, rather than to invite Mr. Edwards! Every one muft be fenfible that this was a great triad to Mr. Edwards. He had been near twenty-four years among that people; and his labours had been, to all ap pearance, from time to time greatly bleffed among them: and a great number looked on him as their fpiritual fa ther, who had been the happy inftrument. of turning Mr. Jonathan Edwards. cli them from darknefs to light, and plucking them as ^brands out of the burning. And they had from time to time profeffed that they looked upon it as one of their •greateft privileges' to have fuch- a minifteri, and mani fefted their great love and efteem of him, to fuch a de gree ; that, (as St. Paul fays of the Galatians) if it had been poffible, they would have plucked put their own eyes, and given them to him. And they had a great intereft in his 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 rejoiced as one that findeth great fpoil; and they were dear to him above any other people under heaven. Now to have this people turn againft him, and thruft him but from among them, in a great tumult and heat, with hafte, and a great degree pf violence ;. like the Jews of old, flopping their ears and running upon him with fu rious 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 furihifing arid pubjicly fpeak- nig 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 fiirely muft come very near to him, and try his fpirit. The words of the pfalmift feem applicable to this cafe, " It was not an enemy " that reproached me, then I could have borne it ; nei- " ther was it he that hated me, that did magriify him- " felf againft me, then I would have hid myfelf from " him. : But it was tho u— my guide and mine at- .*'*¦ quaintance'. We took fweet eounfel together, and " walked unto the houfe of God in company." Let us therefore now behold the man! The calm and fedatenefs of his mind; his meeknefs andhumility in great and violent oppofition, and inju» L Sz The Life of the Reverend rions treatment; his refolution and fteady conduct thro' all. this dark and terrible ftorm, were . truly wonderful and cannot be fet info beautiful and affeaing a light by any defeription, as they appeared in tp his friends, who' were eye-witneffes. Mr. Edwards had a numerous and chargeable family, and little or no income, exclufive of his falary; and confidering how far he was advanced in years ; the ger peral difpofition of people who want a minifter to prefer a young man who has never been fettled, to one who has been difmiffed from his people ; and what mifrepre- fentations were made of his principles through the coun- try, it looked to him not at all probable that he fhould ever have opportunity to be fettled again in the work of the miniftry, if he was difmiffed from Northampton; and he was not inclined, or able to take any other courfe, or go into any other bufinefs tp get a living: fo that beggary as well as difgrace flared him full in the' face, if he perfifted in his principles. To be fure, he viewed himfelf as taking the moft direa way to thefe, according to the natural courfe of things, by difcovering and ad* hering to his principles, in the fituation he then was. For he forefaw'all this, before it came upon him; and, therefore had the opportunity and the temptation to efcape it, by concealing his principles. When he was fixed in his principles, and before they were publicly known, .he told fome of his friends, that if he difcQr Vered and perfifted in them, it would moft likely iffudi in his difmiffion and difgrace; 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 before him in its full weight and magnitude; and in direa oppofition to all worldly views and motives. And therefore his conduft in thefe circumftances, was a remarkable exercife and difcovery pf his confcier4Quihefs ; and his readinefs to Mr. Jonathan Edkvardf. §3 deny himfelf, and fbriake all that he had, to follow Chrift. A man muft have a confiderable degree, of the fpirit of a martyr, not to flinch in fucfva cafe- as this; but go on with the ftedfaft'nefs and refoiution with which he did. He, as if were4, put his life' in his hand, and ven tured on- Where truth- and duty appeared' to lead him, unmoved at the threatnihg dangers" on every fide. . ' However, God did not forfake him.. As he gave him- thofe inward fuppoits by which he was able in pati ence' to poffefs his' foul, and calmly and coUragibufly row on in the ftorm, as1 it were, in the face* of bbifterous windsi beating hard upon; him, and in the" midft of gaping Waves threatening, to fwallbw him up : fo he'foon appeared for him, in his providence, 'eVeri beyond all hisexpea'ations. HisJ correfpondents and other friends ill Scotland', hearing of his1 difmiffion, and fearing if' might betHemeahs ofbringihg him info Worldly ftraits, generoufly contributed a handfome fum, andfent if over to-hiim .: And' Gpd7 did- not leave Him without' fender, valuable friends at Northampton. For a- fmall number of his people who oppofed: his difmiffion- from the' beginnings and fome who aaed on neither fide, Who j pined with* Mm after his difmiffion, and adhered to him, under the influence of their great eft'eem and love of Mk Edwards, were willing and" thought themfelves' able, to maintain. hint : and' infilled upon it ' that' if was his* duty to flay among them; as' a diftina affd feparate congregation from the body of the- town, who had rejeaed him. Mr; Edwards could" not' fecit 'to be his- duty to flay' among them j as-circumftanees were'; as this' would' pro bably be a means of perpetuating' an unhappy divifion. i» thetown; and'there Was ttrhim no>profpea of doing" the' good there, which wbuld1 cotlnterbalance the " evil. However, that he- might' do all he could to fatisfy his tenderandaffliaed^fiends; and' becaufe in the' multi- L 2 J»4 The Life- of the Revermd tude of counfellors there is fafety, he confented to afk the advice of an ecclefiaftical council. Accordingly,' a council was called, and convened at Northampton on the 15th of May, 1751. The town on this occafion was put into a great tumult and fire. They who were aaive in Mr. Edwards' dif miffion fuppofed, though without any ground, and Contrary to truth, that he was contriving and attempt ing with his friends, again to introduce himfelf at Nor? thampton. They drew up a remonftrance againft their proceedings, and laid it before the council, (though they would not acknowledge them to be an ecclefiaftical council) containing many heavy, though groundlefs infinuations and charges againft Mr. Edwards, and bit ter accufatibns of the party who had adhered to him: but refufed to appear and fupport any of their charges, or fo much as to give the gentlemen of the council any opportunity to confer with them, about the affair de pending; though it was diligently fought. The council having heard what Mr. Edwards, and; they who adhered to him, and any others who defired to be heard, had to fay, advifed, agreeable to Mr. Ed wards' judgment and expeaation, that he frould leave Northampton, and accept of the million to which he. was invited at Stockbridge; of which a more particular account will be given prefently. Many other faas relative to this forrowful, ftrange, furprifing affair (the moft fo doubtlefs of any of the kind, that ever happened in New-England; and perhaps, in any part of the chriftian world) might be related; ' but as this more general hiftory of it, may be fufficient to anfwer the ends propofed, viz. to reaify fome grofs miff eprefentations that have been made of the matter, and difcover the great trial Mr. Edwards had herein, it is thought beft to fupprefs other particulars. Asa proper clofe to this melancholy ftory; and to confirm,. and further illuftrate what has been related, the follow- f&naihan Edwards. &$ ing letter from Jofeph Hawley, Efq; {a gentleman wha was well acquainted with, and very aaive in the tran- faaions of this whole affair, arjd very much a head and leader in it,) to the Rev. Mr. Hall of Sutton, publifred in a weekly news-paper in Bofton, May, 1,9th, 1760* is here inferted. To the Rev. Mr. Hall-, of Sutton. Rev. Sir, Northampton, May gth, 1 760. I Have often wifhed that every member of the two ecclefiaftical councils (that formerly fat in Northampton, upon the unhappy dif ferences between our former moft worthy and IJ.ev. Paftor Mr. Jonathan Edwards and the church here) whereof you were a member; I fay Sir, I have often wifhed every of therri truly knew my real fenfe of my own conduct in the affairs that the one and the other of faid councils are privy to; and as I have long apprehended it to be my duty not only to humble myfelf before God for what was unchriftian and finful, in my Conduct before faid Councils, but alfo to confefs.my faults to them, and take fhame to myfelf therefore before them- I have often, ftudied with myfelf in what manner it was practicable for me to do it; and when I underflood that ypu Sir, and Mr. Eaton- were to be at Cold-Spring at the time of the late council, I refolded, to improve the opportunity fully to open my mind there to you and him thereon ; and thought that pro bably, fome method might be then thought of in which my reflections. on myfelf touching the matters above hinted at, might be communicated to moft if not -all the gentlemen aforefaid, who did not refide in this county:- but you know, Sir, how difficult it was for --us to converfe together by ourfelves when at Cold-Spring, without giving umbrage to that people ; I therefore propofed writing to you upon the matters which I had then dpportunity only moft fummarily to fuggeft; which you Sir, . lignified would be agreeable to you ; I therefore now undertake what I then propofed, in which J humbly afk the divine aid; and that I may be made moft freely willing fully to confefs my*fin and guilt to you and the world in thole inftances which I have reafon to fuppofe fell under your notice, a9- they were public and' notorious tranfactions, 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 firft place Sir, I apprehend that,, with the church and people of Northampton, I finned and erred exceedingly in confenting and la bouring that there fhould be fo early a difmiffion of Mr. Edwards from his paftoral relation to us, even upon the fuppofition that he was really in a miftike in the dilputed point: not only becaufe the difput'e was upon matters: fo very difputable in themfelves and at the greateft remove from fundamental, but becaufe Mr. Edwards fo long had approved himfelf a %& The Life- of the Reverend moft faithful, and: painful; paftor to faid church ; and alio clia>rigectJrft fentiments in that point wholly from a, tender regard to what appeared tp him to be truth; and, had made known his fentiments with- great moderation and upon great, deliberation, againft all .worldly motive?, and from mere fidelity to his great Matter, and a tender regard* to the fpuls of his flock, as we had the higheft reafon to judge: whicH confi-- derations now feem to me fufficient; and would (if we had! been. of a right fpirit) have greatly endeared him to his people, and made us to the laft degree, reluctant taparting with him, and^dUp.ofed'us to the exer cife of the greateft candour, gentlenefs and moderation : how much of the reverfe whereof appeared in us, I need not tell- you, Sir, who wew an eye-witnefs of our temper and conduct. And although, it does not become, me to pronounce, d'ecifiyely- on, a point fo difputable as what was then in difpute;. yet- 1 beg leave to fay* that I really apprehend that it is of the higheft moment to the hody o£ this church,, and, to me in particular, moft folicitoufly to enquire, whe^ ther like the Pharifees and Lawyers in John.Baptift's time, we.djd not, reject the counfel. of God againft ourfelves, in rejecting Mr. Edwards] and his doctrine: which was the ground of his- difmiffion. And, I, humbly conceive-that it.highly imports us all of this church, moft feri- oufly and.impartiajly to examine -what, that moft. worthy and able divine,, about that time,,publifhed,in fup.port of. the lame, whereby he being dead, yet fpeaketh. But there were three things Sir.elpecially in my own particular con- " duct before the, firft council, which have been juftly matter of great griefj ' and much trouble to me almoft ever fince,. viz. In the: firft place Iconfefs Sir,, that I acted very immodeftly andi abufjvelyto.you, as well as injurioufly-to the church and myfelf, when, with much zeal and unbecoming afTurance, I movedthe council that: 1 they would interpofe to filence and (top you. in an addrefs you were-1 making one morning to the people, wherein you were, if I don't mifre-< | member, briefly exhorting, them to a. tender remembrance of the former) affection, and harmony that had- long fabfifted between them and theifi P>.ev. Pdftor, and the greatcomfort and profit which they had apprehen ded that they had received from his miniftry; for which Sir, I heartilyj afk your forgive n efs ; and I think, that we ought inftead of oppofingaV exhortation of that nature, to haf e received it with all thankfulnefs. Another particular of my conduct before that council, which I now» apprehend was criminal, and was owing to the want of that tenderiaf- fection and reverend refpect and efteem for Mr. Edwards which he hadi highly merited of me, was my ftrenupufly opppfing the adjournment o£i the matters fubmitted to that council, for about two months; for which.! I declare myfelf unfeignedly forry; and I with fliame remembec, that I,£ d»d jt in a peremptory, decifive, vehement, and very immodeft manner. J But ,Sir, the moft criminal part of my condua at that time, tha* I aanl Mr. jMathan, Edwards. 8y fiQftfciotis of, was -nty exhibiting to that council a fet of arguments in writing, die drift whereof was to prove the reafonablenefs and nece'ffity pf Mr. Edwards' 'difipWfioft in cafe no accommodation was then effected with mutual Confent; which trSet, by clear implication, contained fomfe Revere, uncharitable, and, if I don't mifremember, groundlefs and flan*- deroas .imputations on Mr. Edwards, and expreffed in bitter language'; {ipd although the original drift thereof was not done by me , yet I fool- iflily and.finfully confented to -copy it; and, as agent for the church, to read it and deliver it totheteuncil, which I could never have done, if I had not had a wicked relifh for pei-verfe tilings : which conduct of mine, I confefs was very finful ; am peffuaded was highly provoking to God, and for which I am afltamed, confounded, and have nothing to anfwer. As to the church's remonftrance {-as-it was called) which their ccm.nittee preferred to the laft of faid councils, to all which I was con*. fenting, and in the compoiing whereof I was very active, as alfo in bringing the chnrch to their vote upon it: I would in the firft place only ohferve, that I don't remember any thing in that fmall part of it which was plainly difcurfive of, the expediency of Mr. Edwards" re* fettjement here as paftor to a part of the church, which was very ex ceptionable ; but as to all the refiduej which was mudi'the greateft part thereof (and I am not certain that any part was wholly free) it was e* very where 'larded with unchriftian'bitternefs, farcaftieah. and unman". *\erly infinuations, contained divers direct, grievous, and criminal icharge.s and allegations againft Mr. Edwards, which, I have fince good reafon to fuppofe, were all founded on jealous and uncharitable mifrakcs, - end fo were really grofs flahders, alfo many heavy and reproachful charges upon divers of Mr. Edwards' adherents, and fome fevere cen- fores of[ them all indifcriminately ; all of which (if not wholly falfe and groundlefs) yet were altogether unneceffary, and therefore highly cri«- Tninal. Indeed I am fully convinced, that the whole of that -compo* fore* excepting the finaU part thereof above-mentioned; was totally un. tliriftiati, a fcandalous, abufive, injurious libel, againft Mr. Edwards and his particular friepds ; especially the former, and highly provoking and deteft&ble jn the fight of- God; for which, I am heartily forry and fcfhamed; and pray I may, remember, it widi deep abafement, and peni tence all my days. Nor do I now think that the church's conduct in fefufing to appear and attend before that council to fupport the charges and allegations in faid remonftrance againft Mr. Edwards and faid brethren,, which they demanded, was ever vindicated by all the fubtle- ftnfwers that were given to faid demand; nor do I think that our con-. duct in that inftance was capable of a defence ; for it appears to me, that by making charges of fcandalons matters agamCKthem before faid coun* cil, we nfcceffarily fo far gave that council jurifdiction ; and I own with ftftPW and regret, that J ze,atoufly endeavoured, that the church ihould 88 The Life of the Reverend perfeveringly refufe to appear before faid council for the purpofe above! iaid, which I humbly pray God to forgive. Another part of my conduct, Sir, of which I have long repented, and for- which I hereby declare my hearty forrow, was my obftinate oppo- lition to the laft council's having any" conference with the church; which laid council earneftly and repeatedly moved for, and which the church finally denied (as you know.) I think it dilcovered a great deal of pride and vain fufBciency in the church, and (hewed them t6 be very o- piniative, efpecially the chief fticklers, one of whom, I own, I was, and think it was running a moft prefuinptuous rilk, and acting the part of proud {corners, for us to refufe hearing, and candidly and ferioufly con fidering what that council could fay or propofe to us ; among whom there were divers juftly in great reputation for grace and wifdom. In thefe inftances, Sir, of my conduct, and others (to which you were not privy) in the courfe of that moft melancholy contention with Mr. Edwards, wherein I now fee that I was very much influenced by vaft pride, felf-fufficiency, ambition, and vanity. I appear to myfelf wile, and doubtlefs much more fo to others, who are more impartial; and do in the review thereof, abhor myfelf, and repent forely : and if my own heart condemns me, it behoves me folemnly to remember, that God is greater, and knoweth all things : and I hereby own, Sir, that fuch treatment of Mr. Edwards, as is herein before-mentioned, wherein \ was fo deeply concerned and active, was particularly and very aggra- vatedly finful and ungrateful in me, becaufe I was not only under the common obligations of each individual of the fociety to him, as to a moft able, diligent and faithful paftor; but I had alfo received many in ftances of his tendernefs, goodnefs, and generofity to me, as a young kinfman, whom he was difpofed to treat in a moft friendly manner. Indeed, Sir, I muft own, that by my conduct in confulting and act ing againft Mr. Edwards within the time of our moft unhappy difputes with him, and efpecially in and about that abominable remonftrance, I havefo far fymbolized with Balaam, Ahitophel, and Judas, that I am confounded and filled with terror oftentimes when I attend to the moft painful fimilitude. And I freely confefs, that on account of my conduct above-men tioned, I have the greateft reafon to tremble at thofe moft folemn and awful words of our Saviour, Matth. xviii. 6. and thofe in .Luke x. at the 1 6th: and I am moft forely fenfible that nothing but that infinite grace and mercy which faved fome of the betrayers and murderers of pur blefled Lord, and the perfecutors'df his martyrs, can pardon me) /nL,W^j \ „ I hope for Pardon' for the fake of Chrift, whofe blood (blefled be God) cleanleth from all fin. On the whole, Sir, I am con vinced, that I have the greateft reafon to fay as David, " Have mercy f« upon me, O God, according to thy loving kindnefs, according to the " multitude of thy tender, mercies* bjot out my tranfgreffions, waft nn Mr. Jonathan Edwards* 89 " throughly from mine, iniquity, and cleanfe me from my fin; for I ac- " knowledge my' tranfgreffionsj and my fin. is ever before me: hide thy *\ face from my fins, and blot out all mine. iniquities: Create in me a " clean heart, 0 God, and, renew a right fpirit within me; caft me not " away from thy prefence, and take not thy holy Spirit from me: re* " ftore unto me the joy of thy falvation, and uphold me with thy free "ifpirit." And I humbly apprehend- that it greatly concerns the church of Northampton moft ferioufiy to examine whether the many hard Jpeeches, fpoken by many partiCulai' members, againft their former pa ftor, fome of which the church really countenanced, and efpecially thofe ||joken by the church as a body, in that moft vile remoflftrance, are not fo odious and ungodly, as to be utterly uncapable of defence; and whe* ther faid church were not guilty of great fin in being fo willing arid dif* pofed, for fo flight a caufe, to part with fo faithfuj and godly a miniftef as Mr. Edwards was. And whether ever God will hold us guiltlefs till we cry to him for Chrift's fake, to pardon and five us from that judgment which fuch ungodly deeds deferve, and publicly humble and take fhame td ourfelves therefore. And I moft heartily wifh and pray that the town and church of, Northampton would ferioufly and carefully examine whether they have not abundant caufe to judge that they are now lying under great guilt in the fight of God ; and whether thofe of us who were concerned in that moft awful contention with Mr- Edwards^ can ever more reafonably expect God's favour and bleffing, till our eyes: are opened, and we become thoroughly convinced that we have greatly provoked the moft High, and been injurious to one of the beft of men; and until we fhall be thoroughly convinced that we have dreadfully per? fecuted Chrift by perfecutirig and vexing that juft man and fervant of Chrift; until we fhall be humble as in the duft therefore, and till we openly in full terms, and without baulking the matter, -confefs the fame before the world, and moft humbly and earneftly feek forgivenefs of God, and do what we can to honour the memory of Mr. Edwards, and clear it of all the afperfioris which we unjuftly caft upon hirrl} fince God has been pleafed to put it beyond our power to afk his forgivenefs. Such terms, I am perfuaded, the great and righteous God will hold us to, and that it will be in vain for us to hope to efcape with impunity in any other way. This I am convinced of with regard to myfelf, and this way I mo'ft folemnly propofe to tike myfelf (if God in his mercy fhall give me opportunity) that fo by making free confeffion to God and man of my fin and guilt, and publicly taking fliame to myfelf therefore, I 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 injuries I was fo active in bringing on his reputation and character; and I- thank God that he has been- pleafed to fpare my life and opportunity therefore to this time, and am forry that I have delayed the affair fo long, M 90 Ther Life of the Reverend Although I made the fubftance of almoft all the foregoing reflection* in writing, but not exaflly in the fame manner, to Mr. Edwards and the brethren who adhered to him, in Mr*. Edwards' life, and before he removed from Stockbridge, and I have reafon to believe that he, from- his great candour and charity, heartily forgave me and prayed for mes yet becaufe that was not generally known, I look on myfelf obliged to take further fteps ; for while I kept filence, my bones waxed old, &c. For all thefe my great fins therefore, in the firft place, I humbly and moft earneftly afk forgivenefs of God; nextly, of the relatives and near friends of Mr. Edwards. I alfo afk the forgivenefs of all thofe wfw were called Mr. Edwards' adherents: and of all the members of thA ecclefiaftical councils above-mentioned; andlaftly, of all chriftian peo ple, who have had any knowledge of the matters above-faid, or any of them. I have no defire, Sir, that you fhould make any fecret of this letter;. but defire you would communicate the fame to whom you fhall judge proper: and I .purpofe (if God fhall give me opportunity) to procure it to be published in fome one of the public news-papers; for I cannot de- vife any other v/ay of making known my fentiments of the fore-going matters to all who ought to be acquainted therewith, and therefore 5 think I ought to do it, whatever remarks I may forefee will be made thereon. , Probably when it comes out, fome of my acquaintance will pronounce, me quite over-run with vapours; others will be furnifhed with matter for mh'th and pleafantry ; " others will curforily pafs it over, as relating to matters quite ftale : but fome, I am perfuaded, will rejoice to fee me brought to a fenfe of my fin and duty; and I myfelf fhall be confeious that I have done fomething of what the nature of the cafe admits, to: ward undoing what is, and long has been, to my greateft remorfe and trouble that it was ever done. Sir, I defire that none would entertain a thought from my having Ipoken refpectfully of Mr. Edwards, that I am difaffected to our prefent paftor; for the very reverfe is true; and I have a reverend efteem, teal value, and hearty affection for him, and blefs God,, that he has, not withstanding all our unworthinefs, given us one to fucceed Mr. Ed- wa$ds, who, (as I have reafon to hope) is truly faithful. I conclude this long letter, by heartily defiring your prayers, that my repentance of my fins above-mentioned may be unfeigned and genuine, and fuch as God in infinite mercy, for Chrift's fake, will accept; and I beg leave to fubferibe myfelf, Sir, your real, tho' very unworthy friend, and obedient fervant, Joseph Hawley. Mr. Jonathan Edwards. - gi Section III. His, Mission t o the I n d i a n s at Stockbridge, &c. THE Indian million at Stockbridge (a town in the weftern part of the province of the Maifachufetts- B^y, fixty miles from Northampton) being vacant by |Ee death of the late Rev. Mr. Sergeant, the honoured and reverend commiflioners for Indian affairs in Bofton, who have the care and direaion of it, applied .to him, as the mOft fuitable perfon they could think of to betruft with that minion. And he was at' the fame time in vited by the inhabitants of Stockbridge;. and being ad- vifed by the council, above-mentioned, to accept of the invitation, he. repaired to Stockbridge, and was intro duced and fixed as miffionary to the Indians there, by an ecclefiaftical council called for that purpofe, Augufl 8th, >; When Mr. Edwards firft engaged in the million, there was a hopeful profpea of its being extensively fer- yiceable, under" his care and influence; not only to that tribe of Indians which was fettled at Stockbridge, but among the .Six* Nations, feme of whom were coming to Stockbridge to fettle, and bring their own, and as many of their neighbours children as they could get, to be educated and inftruaed there. For this end, a houfe for a.boarding fchoOl, which wa^ projeaed by Mr. Ser geant, was ereaed on a traa of land appropriated to that ufe by the Indians at Stockbridge; where the In-. dian children, male and female, were to be educated, by being cloathed and fed,, and inftruaed by proper perfons in ufeful learning. And the boys to be learned husbandry or mechanic trades, and the girls all for.ts of women's, work. For the encouragement of whichjj M 2 9 %• The"Life of the Reverend fome generous fubferiptions were made both in Eng land and America, And the great and general court of the province of the Maffachufetts-Bay, did much to promote the affair, and provided lands for the Mohocks to fettle on, who fhould incline to come. And the ge nerous Mr. Holljs, to encourage the thing, ordered twenty -four Indian children to be educated on the fame footing, wholly at his coft. Alfo the fociety in London, for propagating the gofpel among the Indians in and about New-England,' difeaed their commiflioners in JBofton to do .confiderable towards this defign. But partly by reafon of fome unhappy differences that took place among thofe who had the chief management of this 'affair at Stockbridge, of which a particular ac count would riot be proper 'in this place; and partly by the war's breaking out between England and France, which is generally very fatal to fuch affairs arnong Indi ans, this hopeful profpea came to nothing. Mr. Edwards' labours; were attended with no re. markatale vifible fuccefs while at Stockbridge; though he performed the bufinefs of his million to the good ac ceptance of the inhabitants in general, both Englifh and" Indians, and of the commiflioners, who fupported him honourably,' and confided very much in his judgment and wifdom, in all matters relating to the miflion. Stockbridge proved to Mr, Edwards a more quiet, and, on many accounts, a much more comfortable fix ation than he was in before. It being fo much in one corner of the country, his time was not fo much taken up with company, as it was at Northampton, though rnany of his friends, from almoft all parts of the land, often made him pleafant and profitable vifits. Andthe had not fp much concern and trouble with other churches as he was obliged to have when at Northampton,, by: being frequently fppght'to for advice,"1 and called to # fift in ecclefiaftical councils. Here therefore'he followed his beloved ftudy more clofely, and to better purpi$$ -> Mr. Jonathan Edwards. 93 than ever. In thefe fix years he doubtlefs 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 two laft books that have been publifhed by Trim (of which a more particular account will be given hereafter) by which he has doubt lefs greatly ferved the church of Chrift, and will he a blefiing to many thoufands yet unborn. |-» Thus; after his uprightnefs and faithfulnefs had been fufficiently tried at Northampton, his kind Mailer pro vided for him a quiet retreat, which was rendered the more fweet by the preceding ftorm ; and where he had a better opportunity to purfue and finifh the work God had for himfo do. Section IV. . His being made President of New- Jerfey College; his Sickness ^Death. ON the 24th of Sept. 1757, the Rev. Mr. Aaron Burr, Prefident pf New-Jerfey College died.— *• And at fhe next meeting of the truflees, Mr* Edwards was chofen his fueceffor ; the news of which was quite unexpeaed, and not a little furprizing-'to him. He looked on himfelf in many refpeas fo unqualified for that bufinefs, that he wondered that gentlemen of fo good judgment, and fo well acquainted with him, as he knew feme of the truflees were, fhould think of him for that place. He had many objeaions in his own mind againft undertaking the bufinefs, both from his unfit* nefs, and his particular circumftances; yet could not Certainly determine that it was not his duty, to accept, ¦The following extraa of a letter which he wrote to the 94 The Life of the Reverend truftees, will give the reader a view of his fentiments and exercifes on this occafion, as well as of the great defignT he was deeply engaged in, and zealoufly profecuting. , / Stockbridge, igih 0 Holer, 1757, Rev. and Hon. Gentlemen, " T Was not a little furprized'on receiving the unexpected notice of X- your having made choice of me to fucceed the late Prefident Purr, as the head of Naflau Hall. — I am much in doubt whether I am called to undertake the bufinefs, which you have done me the unmerited honour to chufe me for. — If fome regard may be had to my 'outward comfort, I might mention the many inconveniencies and great detri ment whicji may be fuftained, by my removing with my numerous fami ly, fo far from all the eftate I have in the world (without any profpefl of difpofing of it, under prefent circumftances, without lofing it in great- part) now when we have fcarcely got over the trouble and damage fu ftained by our removal from Northampton, and have but juft begun tq have our affairs in a comfortable fituation for a fubfiftence in this place; and the expence I muff immediately be at to put myfelf into circum ftances tolerably comporting with the needful fupport of the honour of the office I am invited to ; which will not well confift with my ability. 1 But this is not my majn objection: the chief difficulty in my mind, in the way of accepting this important and arduous office, are thefe two: Firft my own defects, unfitting me for fuch an undertaking, many of which are generally known ; befides other, which my own heart is con*; fcious to. — I have a conftitution, in many refpects peculiarly unhappy, attended with flaccid folids ; vapid, fizy and fcarce fluids, and a low tide ¦of fpirits; often occafioning a kind of childifli weaknefs;and contemp- tibienefs of fpeech, prefence, and demeanor; with a difagreeable dulneft' and ftiffnefs, much unfiting me for converfation, but more efpecially for the government of a college.-r-This poornefs of conftitution makes me fhrink at the thoughts of taking. upon me, in the decline of life, fuch a new and great bufinefs, attended with fuch a multiplicity of cares, and requiring fuch a degree of activity, alertnefs, and fpirit pf government; efpecially as fucceeding one, fo remarkably weH qualified in thefe re fpects, giving occafion to every one to remark the wide difference. I am alfo deficient in fome parts of learning, particularly in Algebra, and the higher parts of Mathematicks, and in the Greek Clafficks; my Greek learning having been chiefly in the New Teftament. — The other thing is this ; that my engaging in this bufinefs will not well confift with thofe. views, and that courfe of employ in my ftudy, which have long engaged and fwaiiowed up my mind, and been the chief entertainment and dfe jight of my life. And here, honoured Sirs, (emboldened by the teftiinony, I have Mr. Jonathan Edwardi'. 9 j Bow received of your unmerited e'fteeni, to rely on your canddur) I will with freedom open myfelf to you. My method of ftudy, from my firft beginning the work of the mi niftry, has been very much by writing ; applying myfelf in this way, to improve every important hint; purfuing the clue to my utmoft, when any thing in reading, meditation," or converfation, has been fuggefted to my mind, that feemed to promife light, in any weighty point. — Thus penning what appeared to me my beft thoughts, on innumerable fub- jects for my own benefit. — The longer I profecuted my ftudies in this rifcthod," the' more habitual it became, and the more pleafant and profit able I found it. — 'The further I travelled in this, way, the more and wider the field opened, which has oecafioned my laying out many things, in my mind, to > do in this manner, if God fhould fpare my life, Which my heart hath been much upon : particularly many things againft moft of the prevailing errors of the prefent day, which I cannot with' any patience fee maintained (to the utter fubverting of the gofpel of Chrift) with' fohigh a hand,"and fo long continued a triumph, with fo little cbntroul, when it appears fo evident to me, that there is truly too foundation for any of this glorying and infult. — I have already pu blifhed fomething on one of the main points in difpuf^ between the Ar- minians and Calvinifts: and have it in view, God filling (as I have already fignified to the public) in like manner to confider all the other controverted points, and have done much towards a preparation for it-— But befides thefe, I have had on my mind and heart (which I long a- go began, not with any view to publication) a great work, which I call a Miflory of the Work of Redemption, a 'body of divinity in an entire new method, being thrown into the form, of an hiftory, confidering the affair of chriftian Theology, as the whole of it, in each part, ftands in reference to the great work of redemption by Jefus Chrift; which I fiippofe is to be the grand defign of all God's defigns, and xhgfummuia and ultimum of all the divine operations and decrees ; particularly con fidering all parts of the gr.and fcheme in their hiftorical order.— The order of their exiftence, or -their being brought forth to view, in the courfe of divine difpenfations, or the wonderful feries of fucceffive acts and events ;- beginning from eternity, and defcending from thence to the [great work arid focceffive djfpenfations of the infinitely wife God in time, 1 confidering the chief events' coming to pafs in the church of God, and (revolutions in the world of mankind, affecting the ftate of die church and i'the-Htfrair of redemption, .which we liave account of in hiftory or pro- Ijphecy; till at laft we come to the general refurrection, laft judgment, .and confummation of all things; when it fhall be faid; // is done. / am pflpbd and Omega, the Beginning and the End. Concluding my work, with the confideration^pf that perfect ftate of things, which fhall be fi xity fettled, to laft for eternity -This hiftory will be carried on with regard to aU three worlds, heaven, 'earth and hell; confidering the g$ The Life^ of the Reverend connected, fucc_effive events and alterations in each, fo far as the fcrip, tures give any light; introducing all parts of divinity in that order which is moft fcriptural and moft natural : which is a method which appears to me the moft beautiful and entertaining, wherein every di vine doctrine will appear to greateft advantage in the brighteft light, in |he moft ftriking manner, ffiewing the admirable contexture and har mony of the whole. I have alfo for my own profit and entertainment, done much toward? another great work which! call the Harmony of the old andnetu Tefia. ment in three parts. The firft confidering the prophecies of the Mef- fiah, his redemption and kingdom ; the evidences of their references to the Meffiah, &c. comparing them all one with another, demonftra? ing their agreement and true fcopeand fenfe; alfo confidering all the yarious particulars wherein thefe prophecies have their exact fulfilmeg;; i /hewing the univerfal, precife, and admirable correfpondence betweetj predictions and events. The fecond part: Confidering the types , of the old Teftament, fhewing the evidence of their being intended as re? prefentations of the great things of the gofpel of Chrift; and the agree?- ment of the type with the antitype. The third and great part, confider. ing the harmony of the old and new Teftament, as to doftrine and precept. In the courfe of this work, I find there will be occafion for an explanation of a very great part- of the holy fcripture ; which may, ; in fuch a view, be explained in a method, which to me feems the moft -, entertaining and profitable, beft tending to lead the mind to a view of ' the true fpirit, defign, life and foul of the fcriptures, as well as to theij 'proper ufe and improvement. Cj I have alfo many other things in hand, in fome of which I hflrf made great progrefs, which I will not trouble you with an account of. Some of thefe things,- if divine providence favour, I fhould be willing to attempt a publication of. So far as I myfelf am able to judge of whjl talents I have, for benefiting my fellow creatures by word, I think I can write better than I can fpeak. s, "i^ My heart is fo much in thefe ftudies, that I cannot find it in my heart to be willing to put myfelf into an incapacity to purfue them any more in the future part of my life, to fuch a degree as I muft, if I undertake to go through the fame courfe of employ, in the office of a prefident, that Mr. Burr did, inftrufting in all the languages, and taking the whole care of the inftruction of one of the claffes in all parts of learn? ing, befides his other labours. If I fhould fee light to determine me to accept the place offered me, I fhould be willing to take upon me the work of a prefident, fo far as it confifts in the general inflection of tt)e whole fociety and fubfervient to the fchool, as to their order and me-1 thods of ftudy and inftruftion, affifting myfelf in immediate inftructiol in the arts and fcienccs (as difcretion fhould'direct and occafion ferve, Slid the ftate of things require) efpecially the fenior clafs: and ad#d Mr. Jonathan Mdwards.^ §j to all, fhould be willing to do the whole work of a profelTor of divinity) in public and private lectures, propofing queftions to be anfwcred, and fome 'to be difcuffed in writing and free converfation, in meetings of graduates and others, appointed in proper feafons for thefe ends. It would be now out of my way, to fpend time, in a conftant teaching of the languages ; unlefs it be the Hebrew tongue, which I fhould be willing to improve myfelf in, by inftructing dthers. On the whole, I am much at a lofs, with refpect to the way of my duty in this important affair : I am in doubt, whether, if I fhould en gage in it, I fhould not do what both you and I would be forry for af terwards. Neverthelefs, I think the greatnefs of the affair, and the .^gard due to fo worthy and venerable a body, as that of the truftees of Kaffau Hall, requires my taking the matter into ferious confideration : And unlefs you fhould appear to be difcouraged by the things which I have now. re'prefente'd, as to any further expectation from me, fhall pro ceed to afk advice, wf fuch as I efteem moft wife, friendly and faithful : if after ^ the mind of the commifjloners in Bofton is known, it appears that they -confent to leave me at liberty, with refpect to the bufinefs they have employed me in here. In this fufpence he determined to afk the advice of a number of gentlemen in the miniftry, on -whofe judg ment and friendfhip he could rely, and to aa accord- tgly* " Who upon his, and his people's defire, met at " "iridgei January 4, 1758. And having heard ix. Edwards' reprefentation of the matter, and what his people had to fay by way of objeaion againft his removal, determined it was his duty to accept of the ' invitation to the prefidency of the college. When they publifhed their judgment and advice to Mr. Edwards and his people, he appear'd uncommonly mov'd and affeaed with it, and fell into tears on the ;occafion, which was very unufual for him in the pre* fence of others : and foon after faid to the gentlemen, who had given their advice, that it was matter of won der to him, that they could fo eafily> as they appear'd to do, get over the objeaions he had made againft his Removal, to be the head of a college, wliich appear'd great and weighty to him, Bht as he thought it his duty to be direaed by their advice, he fhould now N 98 The Life of the Reverend endeavour chearfully to undertake it, believing he was in the way of his duty. Accordingly, having had, by the application of the truftees of the college, the confent of the eommifnon,. ers to refign their million; he girded up his loins, and fet off from Stockbridge for Prince-town in January. He left his family at Stockbridge, not to be removed till Spring. He had two daughters at Prince-town, Mrs. Burr, the widow of the late Prefident Burr, and his oldeft daughter that was unmarried. » His arrival at Prince-town was to the great fatisfaaion and joy of the college. And indeed all the greateft friends to 'the college, and to the intereft of religion, wer highly fatisfied and pleafed with the appointment of Mr. Edwards to the prefidency of that college, and had their hopes and expeaations greatly raifed hereby. And his correfpondents, and friends, and well-wifhers " to the college in Scotland, greatly approv'd of it. The corporation met, as foon as could be with conve- niency, after his arrival at the college, when he was by them fixed in the prefident's chair. -$ While at Prince-town, before his ficknefs, he preach-1 cd in the college-hall Sabbath after Sabbath, to the great acceptance of the hearers : but did nothing as prefident, unlefs it was to give out fome queftions in divinity to the fenior clafs, to be anfwered before him; each one having opportunity to ftudy and write what he thought proper upon them. When they came to gether to anfwer them, they found fo much entertain ment and profit by it, efpecially by the light and in- ftruaion Mr. Edwards communicated in what he faid upon the queftions, when they had delivered what they had to fay, that they fpoke of it with the greateft fa tisfaaion and wonder. * During this time, Mr. Edwards feemed to enjoy an uncommon degree of the prefence of God. He told his daughters he had had great exercife, concern and Mr. Jonathan Edwards. ' 99 Fear, relative to his engaging in that bufinefs; but fince it now appeared, fo far as he could fee, that he was called of God to that place and work, he did chear fully devote himfelf to it, leaving himfelf and the event with God, to order what feemed to him good. The fmall pox had now become very common in the country, and. was then at Prince-town, and" likely to Tpread. And as Mr. Edwards had never had it, and inoculation was then praaifed with great fuccefs in thofe parts, he propofed to be inoculated, if the phy- fician fhould advife to it, and the corporation would give their confent. Accordingly, by the advice of the phyfician, and confent of the corporation, he was inoculated Febru ary 13. He had it favourably, and it was thought all danger was over; but a fecondary fever fet in, and by reafon of a, number of pintles in his throat, the ob- ftruaion was fuch, that the medicines neceffary to flanch the fever, could not be adminifter'd. It there fore raged till it put an end to his life on the 2 2d of March, 1758, in the 55th year of his age. *After he was fenfible that he would not furvive that ficknefs, a little before his death, he called his daughter to him, who attended him in his ficknefs, and addreffed her in a few words, which were immediately taken down in writing^ as near as could be; recolleaed, and are as follows ; Dear Lucy, 1 "IT feems to me to be the will of God that I muft " fhortly leave you; therefore give my kindeft love to " my dear wife, and tell her, that the 'Uncommon " union which has fo long fublifled between us, has "^been of fuch a nature, as I truft is fpiritual, and ", therefore will continue for ever: and I hope fhe " fhall be fupported under fo great a trial, jand fubmit ' " chearfully to the will of God. And as to h>y child* N 2 ioo The Life of the Reverend " ren^ you are now like to be left fatherlefs, which " I hope will be an inducement to you all to feek a " Father who will never fail you. And as to my fu, " neral, I would have it to be like Mr. Burr's ; and *' any additional fum of money that might be expeaed " to be laid out that way, I would have it difpofed of " to charitable ufes." * He faid but very little in his ficknefs ; but was an admirable inftance of patience and refignation to the laft. Juft at the clofe of his life, as fome perfons, whd flood by, and expeaing 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 afpeci on the intereft of religion in general ; to their furprife* not imagining that he heard, or ever would fpeak ano ther word, he faid, ' Truft in God, and ye need not * fear.' Thefe were his laft words. And what could have been mpre fuitable to the occafion! And what need of more ! In thefe is as much matter of inftruc- tion and fupport, as if he had wrote a volume. Thisr is the only confolation to his bereaved friends, who are fenfible of the lofs they and the church of Chrift have : fuftained in his death; God is alj-fufficient, and ftill has the care of his church, • * Prefidept Burr ordered, on his death bed, that his funeral fhould not be attended with that pomp and coft, by procuring and giving^ away a great number of coftly mourning fcarfs, &c. and the confump- tion of a great quantity of fpirituous liquors; which is an extravagance that is become too cuftomary in thofe parts, efpecialjy at the funerals of the great and the rich : and that nothing fhould be expended but what was agreeable to the dictates of chriftian decency, And that the fum which muft be expended at a modifh funeral, over and above the ne- ceffary coft of a decent one, fhould be given to the poor, out of his eftate. It is to be wifhed and hoped, that the laudable example of theff two worthy prefidents, in which they bear their dying teftimony againft a practipe fo HnchrifHan, and of fuch bad tendency fo mari? ways, may have fome good effect, . Mr. Jonathan Edwards. 101 He appeared to have the uninterrupted ufe of his reafon to the laft, and died with as much calmnefs and compofure, to all appearance, as that with which one goes to fleep. The phyfician who inoculated and conftantly at tended him in his ficknefs, has the following words in his letter to Mrs. Edwards on this occafion: " Never did any mortal man more fully and clearly evidence the fincerity of all his profefiions, by one continued, univerfal, calm, chearful refignation and patient fubmifiion to the divine will, through every ftage of his difeafe, than he. Not fo much as one difcon- tented expreffion, nor the leaft appearance of mur muring through the whole. And never did any perfon expire with more perfea freedom from pain : not fo much as one diftorted hair, but in the moft proper fenfe of the words, he really fell afleep." 1 62 The Life of the Reverend PART IV. Containing an Account of his Manuscripts, and the Books publifhed by him. Section L His Manufcripts. MR. Edwards has left a great many volumes in manufcript, which he wrote in a rnifcellat neous way on almoft all fubjeas in divinity; which he did, not with any defign they fhould ever be publifhed, in the form in which they are ; but for the fatisfaaion and improvement of his own mind, and that he might retain the thoughts, which appeared to him worth pre- ferving. Some idea of the progrefs he had made, and the materials he had colfeaed in this way, he gives in the foregoing letter to the truftees of Naffau-Hall [page 94]. He has wrote much on the prophecies of the Mefliah, juftification, the divinity of Chrift, and the eternity of hell torments. He wrote a great deal on the Bible, in the fame way, by penning his thoughts on particular paffages of it, as they occured to him in reading or meditation; by which he has caft much- light on many parts of the Bible, which has efcaped other interpreters. And by which his great and pain:: ful attention to the Bible, and making it the only rule of his faith, are manifeft. If the public were willing to be at the coft, and pub- lifhing books of divinity met with as much encourage ment now, as it has fometimes, there might, be a num ber of volumes publifhed from his manufcripts, which? would afford a great deal of new light and entertain^ ment to the church of Chrift: tho' they would be more Mr. Jonathan Edwards. 1 03 imperfea, than if* he himfelf had prepared them for public view. 'As the method he topk to have his mifcellaneous writings in fuch order, as to be able with eafe to turn to any thing he had wrote upon a particular fubjea, when he had occafion, is perhaps as good as any, if not the beft that has been propofed to the public ; feme account of it will here be given, as what may be of advantage to young ftudents, who have not yet gone 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 1 . the fecond No 2. and fo on. And when he had occafion to write on any par ticular fubjea, he firft fet down the number, and then wrote the fubjea in capitals or large charaaer, that it might not efcape his eye, when he fhould have occafion to turn to it. As for inftance, if he was going to write on the happinefs of angels, and his laft No. was 148, he would begin thus — 149. Angels, their happinefs. — And when he had wrote what he defigned at that time on that fubjea, he would turn to an alphabetical table which he kept, and under the letter A, he would write, Angels their happinefs, if this was not already in his alphabet; and then fet down the number 149, clofe at the right hand of it. And if he had occafion to write any new thoughts on the fame fubjea; if the number of his mifcellanies were increafed, fo that his laft number was 261, he would fet rhe number 262, and then the fub jea as before. And when he had done writing for that time, he turned to his table, to the word angels ; and at the right hand of the number 149, fet down 262. By this means he had no occafion to leave any chafms ; but began his next fubjea where he left of his laft. The number of his mifcellaneous writings rang'd in this manner j amounts to above 1400. And yet by a table . contained on a fheet or two of paper, any thing he wrote can be turned to at pleafure. 104 The Life of the Reverend Section II. His Publications. MR. Edwards was greatly efteemed and famed as an author both in Europe and America^ His publications naturally raifed in the reader of taftei and judgment, an opinion of his greatnefs and piety. His books met with a good reception in Scotland efpe- eially, and procured him great efteem and applaufe there. A gentleman of note thefe for his fuperior ge nius and talents, has the following words concerning Mr. Edwards, in a letter to one of his correfpondents in America. " I looked on him as incomparably the " greateft divine and philofopher in Britain or her Co- " lonies; and rejoiced that one fo eminently qualified " for teaching divinity was chofen prefident of New. " Jerfey College." And in another letter the fame gen tleman fays, " Ever fince I was acquainted with Mr. " Edwards' writings, I have looked upon him as the " greateft divine this age has produced." And a reve rend gentleman, lately from Holland, fays, " That Mr. " Edwards' writings, efpecially on the freedom of the " will, were had in great efteem there: that the pro-. *-' feffors of the celebrated academy, prefented their " compliments to prefident Edwards. Several members " of the claffesof Amfterdam gave their thanks, by him, " to pious Mr. Edwards, for his juft obfervatiana on "Mr. Brainerd's life; which book was tranflated in " Holland, and was highly approved of by the Univer* " fity of Utrecht — ." A brief account of what he publifhed is therefore here fubjoined. Mr* Jonathan Edwards1. 1 65 A fermon preached at Bofton, on 1 Cor. i. 29, 30, 3 1 ; with a preface by one of the minifters of Bofton. A fermon preached at Northampton, in the year 1 734, from Matthi xvi. 17. intitled, A divine and fupernatural light immediately imparted to the foul, by the Spirit of God. The narrative which has been mentioned, wrote Nov. 6th, 1736, which was firft printed in London, and recommended by Dr. Watts, and Dr. Guyfe; and had two editions there. And then it had another edition in Bofton, in the year 1738, recommended by four of the fenior minifters in Bofton ; to which were prefixed five difcourfes on the following fubjeas, I. Juftification by faith alone. II. Preffing into the kingdom of God. III. Ruth's refolution. IV. The juftice of God in the damnation of finners. V. The excellency of Jefus Chrift; delivered at Northampton, chiefly at the time of the wonderful 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 fubjea; fetting this truth in a moft plain, fcriptural, and convincing light : and as well worthy the careful 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 publifhed, to awaken the confcience of the fin* ner, and inftrua and quicken the chriftian. A fermon preached at Enfield, July 8th, 1741, intit led, Sinners in the hands Of an angry God, preached at a time of great awakenings there ; and attended with re markable impreffions on many of the hearers. A fermon on the diftinguifhing marks of a work of the Spirit of God, preached at New-Haven, Sept. 10th, 1 74 1, from 1 John iv. 1, publifhed with great enlarge ments. This was re-printed in Scotland: Some thoughts concerning the prefent revival of re« O te>6 The Life of the Reverend ligion in New-England, and the way in which it ought, to be acknowledged and promoted; humbly offered to' the public, in a treatife on that fubjea, in five parts, publifhed in the year 1742. This had a fecond edition in Scotland. A treatife concerning religious affeaions, publifhed in the year 1 746. Thefe three laft have been mentioned before, with the particular occafion and defign of their publication, page 68. A treatife intitled, An humble attempt to promote explicit agreement, and vifible union of God's people in extraordinary prayer, for the revival of religion &c. recommended by five of the principal minifters in Bo fton, publifhed in 1747. In which he fhews his great acquaintance with fcripture, and his attention to, and good underftanding of the prophetic part of it. An account of the life of the Rev. Mr. David Brai- nerd, minifter of the gofpel, and miffionasy to the Indi ans, &c. with reffeaions and obfervations thereon, pu blifhed in the year 1 749. j An enquiry into the qualifications for full communi-§ on in the vifible church, publifhed in the year 1749; in tended as an explanation and vindication of his princi ples in the matter which occafioned his difmiffion from Northampton. A reply to the Rev. Mr. Williams' anfwer to the fore-mentioned inquiry, publifhed in the year 1752. A fermon preached at Newark, before the Synod, Sept. 28th, 1752, from Jam. ii. 19. intitled, True grace diftinguiihed, from the experience of devils. A careful and ftria inquiry into the modern prevail ing notion of that freedom of will, which is fuppofed to he effential to moral agency, &c. publifhed in the year i754-_ This is juftly thought, by good judges, tp be one of the greateft efforts of the human mind, that has appear^ cd, at feaft, in this century. In which the author fhews Mr. Jonathan Edwards. 107 that force and flrength of mind, that judgment, pene tration and accuracy of thought, that juftly intitles him to the charaaer of one of the greateft geniufes of this age. This treatife doubtlefs goes further towards fet tling the main points in controverfy between Calvinifts and Arminians, than any thing that has been wrote: he having herein abundantly demonftrated the chief prin ciples on which Arminians build their whole fcheme, to be falfe and moft abfurd. Whenever, therefore, this book. comes to be generally attended to, it will doubt lefs prove fatal to Arminian and Pelagian principles. This was reprinted in London, Anno 1762: and has been introduced by the Rev. T. Clap, Prefident of Yale College, to be recited there by the fludents. The great chriftian doarine of original fin defended ; evidences of its truth produced, and arguments to the contrary anfwered. Containing, in particular, a reply to the objeaions and arguings of Dr. John Taylor, &c. publifhed in the year 1758. This was in the prefs when he died. Befides thefe, he publifhed feveral ordination fer mons, and fome others, preached upon particular oc- cafions. O 2 ( IQ.8 ) APPENDIX, N* I, Containing a brief A C C O U N T of Mrs. E s t h e 5 Burs, and fome Extraas of LETTERS wrote by her. MRS. Bu r r and and her children were inoculated at the fame time her father was, and were reco* vered *when h? died. But after fhe was perfeaiy reco vered to all appearance, fhe was fuddenly feized with a violent difbrder, which carried her out of the world in a few days ; and which the phyfician faid he could call- by no name but that of a mejfenger fent, fuddenly to call her out of the world. She died April 7th, 1758, fixteen days after her father, -in the 27th year of her age. She \ras married to Mr. Burr, June 29th, 1752. By him Jhe 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 gefture, behaviour^ and converfation : not f tiff and ftarch on the one hand, nor mean and indecent on the other; in her unaffeaed, natural freedom with perfons of all ranks, with whomsl fhe cpnverfed. Her genius was much more than com* mon. She had a lively, fprightly imagination, a quick* and penetrating thought, and a good judgment. She had a peculiar fmartnefs in her make and temper, which yet was confiftent with pleafantnefs and good nature; and fhe knew how to be pleafant and facetious without trefpaffing on the bounds of gravity, or ftria and ferious-i religion. In fhort, fhe feemed to be formed to pleafe, and efpecially to pleafe one of Mr. Burr?s tafle and ta lents, in whom he was exceeding happy. But what crowned all her excellencies, and was her chief glory, was her religion. She was hopefully converted when jh.e was feven or eight years oldj and fhe made a public APPENDIX. Iogt profeffion of religion when fhe was about fifteen years of age; and her converfation and condua to her death were exemplary, and as becometh godlinefs. But as her religious fentiments and exercifes will beft be un derflood by thofe who are ftrangers to her, by her own words. The following extraas are made from letters which fhe wrote not long before her death. The following is an extraa from a letter fhe wrote to her mother, not long after Mr. Burr's death, dated at Prince-town, Oaober 7, 1757. After giving fome account of Mr. Burr's death, and reprefenting the fenfe fhe had of the greatnefs of the lofs fhe and her children had fuftained, (he writes in the following words, *' "^"fO doubt, dear madam, it will be fome comfort to _L^I 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 call my care upon him, and have found great peace and calm in my mind, fuch as this world cannot give nor take, " I have had uncommon freedom, and nearnefs to the throne of grace. God has feemed fenfibly near in fuch 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-affeaing degree of thank- fulnefs. " I think God has given me fuch a fenfe of the va nity of the world, and uncertainty of all fublunary en joyments, as I never had before.' The world vanifhes out of my fight ! Heavenly and eternal things appear much more real and important than ever before. I feel no A P P E N D IX. myfelf to be u#der much greater obligations to be the Lord's, than before this fore affliaion. " The way of falvation by faith in Jefus Chrift has appeared more clear and excellent; and I have been conftrained to venture my all upon him; and have found great peace of foul, in what I hope has been aaings of faith. Some parts of the Pfalms have been very comforting and refrefhing to my foul. " I hope God has helped me to eye his hand in this awful difpenfation; and to fee the infinite 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 fupports of my mind, fince the death of him, whofe memory and example, will ever' be precious to me as my own life. " O dear madam ! I doubt not but I have your, and my honoured father's prayers daily for me; but give me leave to intreat you both to requeft earneftly of the Lord that I may never defpife his chaftenings, nor faintj under this his fevere ftroke ; which I am fenfible ther^ is great danger of, if God fhould only deny me the fup-J ports that he has hitherto gracioufly granted. 1 " O, I am afraid I fhall condua myfelf fo as to bring difhonour on my God, and the religion which I profefs!. No, rather let me die this moment, than be left to bring and in feveni " But O Sir, what caufe of deep humiliation and a- bafement of foul have I, on account of remaining cor? ruption ; which I fee working continually, efpecially pride! O, how many fhapes does pride cloke itfelf in! " Satan is alfo bufy fhooting his darts; but, bleffed be God, thofe temptations of his, that ufed to ove» APPENDIX. u3 throw me, as yet, have not touched me. O, to be de livered from the power of Satan,- as well as fin ! I 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 fhall be called hence, the thought is tranfporting." APPENDIX, N* II. Containing a fhort Sketch of Mrs. Edwards' Life and Character. MRS. Sarah Edwards, the amiable conforf. of prefident Edwards, did not long furvive him. In September fhe 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 fince the death of -Mrs. Burr. As they had no relations in thofe parts, Mrs. Edwards propofed to take them into her own family. She arrived there by the way of Prince-town, Sept. 21, in good health, having had a comfortable journey. But in a few days fhe was fud denly feized with a violent dyfentery, which put an end , to her life on the fifth day, Oaober 2d, 1758, in the 49th year of her age* She faid not much in her fick nefs ; being exercifed moft of the time with violent pain. On the morning of the day fhe died, fhe apprehended her death was near, when fhe expreffed her entire re- fignation to God, and defire that God might be glori fied in all things ; and that fhe might be enabled to glo rify him to the laft : and continued in fuch a temper, calm and refigned till fhe died. Her remains were carried to Prince-town, which is about forty miles from Philadelphia, and depofited P n4 APPENDIX. with Mr. Edwards'. Thus they who were in their lives remarkably lovely and pleafant, in their death were not much divided. Here lye the father and mother, the fon and daughter, who are laid together in the grave, with in the fpace of a little more than a year, though a few months before their dwelling was more than 1 50 miles apart. Two prefidents of the fame college, and their conforts, than whom it will doubtlefs be hard to find four perfons more valuable and ufeful ; in aiew months are cut off from the earth forever; and by a remarkable providence are put, as it were, into one grave! And, we the furvivors are left under the gloomy apprehenfion that thefe righteous are taken away from the evil to come. Surely America is greatly emptied, by thefe deaths! How much knowledge, wifdom and holinefs is gone from the earth for ever ! And where are they who fhall make good their ground! Mrs. Edwards was born in New-Haven, in Connec* ticut, Jan. 9, 1709-10. Her father was the Rev. Mr. James Pierpoint, who was long an eminent, godly and ufeful minifter of the gofpel at New-Haven. * She was married to Mr. Edwards, July 20, 1727, in the eighteenth year of her age. Though Mrs. Edwards' full charaaer will not be at tempted here, yet it is thought proper to mention a few things, in which fhe excelled, and fet an example worthy the imitation of all. She remembered her creator in the days of her youth, and became truly and remarkably religious ar about five years old. Was a more than ordinary beautiful * He was .the eldeft fon of Mr. John Pierpoint of Roxbury, who came out of England. Her mother was Mrs. Mary Pierpoint, eldeft daughter of the rev. Mr. Samuel Hooker, minifter of the gofpel at Farmmgton in Connecticut, and fon of the rev. Mr. Thomas Hooker, once minifter of the gofpel at Hartford, and famous as a divise through all the churches in England. APPENDIX. n 5 perfon; of a pleafant, agreeable countenance; of an amiable, courteous converfation and behaviour: the law of kindnefs was in her tongue. She was eminent for her piety and experimental reli gion. Religious converfation was much her delight; and this fhe promoted in all companies, as far as was proper and decent for her: and her difcourfe fhewed her underftanding in divine things, and the great im- preffion they had on her mind. The friends of true re ligion, and they who were ready to engage in religious converfation, and delighted in that which was moft effential and praaical in true religion, were her pecu liar friends and intimates. To whom fhe would open her mind freely, and tell them the exercifes of her own heart, and what God had done for her foul, for their encouragement, and excitement in the ways of God. Her mind appeared to them who were moft converfant with her, conftantly to attend to divine things, even on all occafions, and in all bufinefs of life. The religious duties of the clofet fhe was a great friend to, and took much delight in them. She highly prized fecial worfhip. Was wont to attend the private meetings for religious worfhip, which were kept up at Northampton while Mr. Edwards lived there. And, promoted and attended meetings of perfons of her own fex only, in order for prayer and religious converfation. She was a conftant attender on public worfhip ; and be haved with great gravity and ferioufnefs in the houfe of God. She paid proper deference to Mr. Edwards, and treat ed him with decency and refpea at all times. As he was of a weakly, infirm conftitution, and was peculiar and exaa in his diet, fhe was a tender nurfe to him; chearfully attending upon him at all times, and mini- firing to his comfort : and fpared no pains to conform to his inclinations, and make things agreeable and com fortable to him. Pz ii6 APPENDIX. She accounted it her greateft glory, and that wherein fhe could beft ferve God and her generation, in being a means of promoting Mr. Edwards' comfort and ufe- fulnefs in this way. And no perfon of difcerning could be converfant in the family without obferving and ad miring the great harmony, and mutual love and efteem^ that fubfifted between them. When fhe herfejf laboured under bodily diforders and pains, which was often the cafe, fhe was not wont to be full of her complaints, and put on a dejeaed or four countenance, being out of humour with every body and every thing, as if fhe was difregarded and ne gfeaed: but fhe would bear up under them with pa tience, and a kind of chearfulnefs and good humour. She was a good ceconomift, managing her houfhold affairs with discretion ; in which fhe was laborious and diligent. She was very careful that nothing fhould be wafted and loft. And often, when fhe did any thing to fave a fmall matter, or direaed her children to do it in any inftance, or faw them wafle any thing; fhe would mention the words of pur Saviour; which, fhe faid, fhe often thought of, as containing a maxim? worth remembering : when, as the reafon why his dif- ciples fhould gather up the fragments, he fays, that Nothing be lost. Shetook almoft the whole care of the temporal affairs of the family, without doors and with in : and in this fhe was peculiarly fuited to Mr. Ed wards' difpofition, who chofe to have no care of any worldly bufinefs. She had an excellent way of governing her children : fhe knew how to make them regard' and obey her chearfully without loud, artgry words, pr heavy blows,* She feldom ftruck her children a blow; and in fpeaking to them ufed mild, gentle and pleafant words, If any correaion was needful, it was not her manner to give it in a paffion. And when fhe had occafion to reprove and rebuke, fhe would dp it in few words, without APPENDIX. 117 heat and noife, with all calmnefs and gentlenefs of mind. And in herdireaions or reproofs, in any matters of importance, fhe would addrefs herfelf to the reafon of her children, that they might not only know her incli nation and will, but at the fame time, be convinced of the reafonablenefs of it. She need fpeak but once; fhe was chearfully obeyed ; murmuring and anfwering again were not known among them. And the kind and gentle treatment they had from their mother, while fhe ftriaiy and punaually maintained her parental authority, feem ed naturally to beget and promote a filial regard and refpea; and lead them to a mild, tender treatment of each other; for quarreling and contention, as it fre quently takes place among children, was not known among them. She carefully obferved the firft appear ances of refentment 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 fhow her difpleafure at it, and fupprefs it to her utmoft: not by angry, wrathful words and blows, which often provoke children to wrath, and ftir up and confirm their irafcible paffions, rather than abate and fupprefs them. t As fhe was fenfible that in many refpeas, the chief care of forming children by government and inftruaion, naturally lies on mothers ; as they are moft with their children in their moft pliable age, when they commonly receive impreffions by which they are very much form'd for life: fo fhe was very careful to do her part in this important bufinefs. And when fhe met with any fpe cial difficulty in this matter, or forefaw any, fhe was Wont to apply to Mr. Edwards for advice and affiftance : and on fuch occafions they would both attend to it, as a matter of great importance. But this was not all, in which fhe expreffed her care for her children. She thought that parents had great and important duty to do towards their children before n8 APPENDIX. they were capable of government and inftruaion. For, them fhe conftantly and earneftly prayed, and bore them on her heart before God, in all her fecret and moft folemn addreffes to him; and that even before they were born. The evidence of her pregnancy, and confideration that it was with a rational, immortal creature, which came into exiftence in an undone, and infinitely dreadful ftate, was fufficient to lead her to bow before God daily for his bleffing on it; even re demption, and eternal life by Jefus Chrift. So that through all the pain, labour and forrow, which attended her being the mother of children, fhe was in travail for them, that they might be born of God by having Chrift formed in them. As the law of kindnefs was in her tongue, fo her hands were not withheld from beneficence and charity. She was always a friend and patronefs of the poor and helplefs ; and much in aas of charity, as well as re commending it to others on all proper occafions. She was remarkable for her kindnefs to her friendsi and vifitants, who reforted to Mr. Edwards'. She would fpare no pains to make them welcome, and provide for their convenience and comfort. And fhe. 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 fhe thought they needed, as to difcover fhe 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 fhe could with truth, and juftice to herfelf and others. She was not wont to dwell with delight on the imperfect tions and failings of any; and when fhe heard perfons* fpeaking ill of others, fhe would fay what fhe thought fhe could, with truth and juftice, in their excufe; or di^ APPENDIX. no, vert the obloquy by mentioning thofe things that were commendable in them. Thus fhe was tender of every one's charaaer, even of theirs who injured and fpoke evil of her; and carefully guarded againft the tod com mon vice of evil-fpeaking and backbiting. She could bear injuries and reproach with great calmnefs and pa tience, 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, after long ftruggles and exercifes, obtained, by God's 'grace, an habitual willingnefs to die herfelf, 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 efteemed fo great a bleffing to her and hef family, her neareft partner, to the ftroke of death, whenever God fhould fee fit to take him. And when fhe had the greateft trial, in the death of Mr. Ed wards, fhe found the help and comfort of fuch a difpo fition. Her converfation and condua on this occafion was even, to the admiration of her friends. It was fuch as difcovered that fhe was fenfible of the great lofs, fhe and her children had fuftained in his death; and at the fame time fhewed, that fhe was quiet and refigned, and had thofe invifible fupports and comforts by which fhe could truft in God with quietnefs, hope and humble 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 February 14th, 1748, (of whom the public have feme account in the life of Mr. Brainerd, page 251.) and their third daughter, Mrs. Burr, before-mentioned; and their youngeft daughter, named Elizabeth, who died fince her parents. The furviving children are three fons, and five daughters. THE END. k E R M O N S O N VARIOUS IMPORTANT SUBJECTS. Being fome of the Remains of the late Reverend and Learned Mr. JONATHAN EDWARDS, President of the College at New- Jersey. GLASGOW; Printed by David Nivemj For James Duncan, Junior, Bookfelkr, Saltmarket MDCCLXXXV. The PREFACE. (O U C H was the true char abler of the pious and *~J learned Author of the enfuing Sermons, as that the lovers of pure religion, and unaffecled learning, who were intimately acquainted with him, and fee from prejudice, need nothing further to invite their attentive perufal of the following fheets, than only to be informed that they were written by the late Prefident Edwards. Thefe Sermons indeed appear under confiderable difi advantages : The author compo fed them only to be preached to a congregation in a country town, where he ftatedly laboured in the work of the gofpel miniftry, for a courfe of years, probably without the leaft defign, or fo much as even any diftant vieiv of their ever making an ap pearance, by way of the pref, before the world. For this, the candid will make a generous allowance. If the author had publijhed them himfelf, or had re- vifed them near the clofe of his life, with a view to their public appearance, it is not at all likely they would have appeared as they do at prefent ; but the difference, in fome refpecls at leaft, muft have been confiderable. In fever al places, enlargements would have been made; various parts would have been brightened with new ' Q^2 124 The PREFACE. illuft rations ; the ft He in a number of inftances would have "been altered, and the drefs made more agreeable. And, in a word, the whole, taken together, would have ap peared in a much more advantageous, light, more in- flruclive, and entertaining. This might have been reafonably expecled, from the futhor's mafterly and diftinguifhed genius, which promt* ed him eagerly to purfue truth, even in her moft fecret recefses. Efpecially, if it be confidered, that the greater fart of thefe fermons were penned more than twenty years before his death, in which fpace of time, he made fwift and amazing adv&nces in divine knowledge, in branches almoft number lefs. The fame thing may be inferred from the author s manner. Some fermons, that he formerly publifhed, received great enlargements under" bis laft and fimfhing hand; and however engaging and entertaining they were in the delivery, they appeared much ampler from the prefs than the pulpit. Befides, it is fome unhappinefs, through a miftake^ the fubj^cls are not placed in that natural and advan tageous order, which was defigned. Neverthelefs, under all their difadvantages, the fer mons., it is apprehendedj will be well received by • the The PREFACE. 125 candid, intelligent, chriftian reader: and that every perfon that is poffefsed of a happy degree of found judg ment, and good tafte, who fhall ferioufty per ufe them, will find that juftnefs and clearnefs of thought ; that natural and lively reprefenlation of divine things ; that vein of piety and folid religion running through the whole ; that extenfive knowledge, that commanding pungency, and fpiritual favour, which may ferve, in a me afire, to point out the author, and at the fame time, to inftrucj, jtntertain and quicken the reader. The public may be afsured that the fermons are faith fully copied from the original manufcripts . And where fentences, or paragraphs were found unfinifhed, as there were various fuch inftances, in moft of the fermons, marked with a ftroke of the pen, thus which the author ufed to fupply in the delivery, . the editor has not taken the liberty to compleat them, except anhi- ftance or two, in the fermons upon the wifdom of God — where the words added, are carefully included in crot chets. Wherever therefore, the reader finds fuch a ftroke he is hereby notified, that fomething is left unex- prefsed, which his own mind is to fupply. The date, at the beginning of the fermons, marks the time when they were compofcd and preached. 126 The PREFACE. Thefe fermons being fome of the remains of an eminent man of God, and friend to men, are heartily recom mended to the candid acceptance, and faithful improve ment of all into whofe hands they may fall; and to the bleffing of him who is all and in all, the great difpofer of all events, who was pleafed fignally to diftinguifh his fervant, when living, with gifts and graces, and to crown his labours with unufual fuccefs . April 25th, 1765. The Ed 1 tor. ( 127 ) JesusChrist glorioufly exalted above all Evil, in the Work of Redemption. [Lecture, Augufl, 1738.J ¦ ¦¦--- — „ 1 SERMON I. 1 Corinthians xv. 25, 26. For he mufl reign, till he hath put all enemies under his feet. The laft enemy that fhall be defrayed, is death. THE Apoftle in this chapter does particularly Op- pofe fome among the chriftian Corinthians, who denied the refurreaion of the dead, and much molefted and infeaed the church of Corinth with their doarine. There were two forts of perfons in that age, who were efpecially great oppofers of the doarine of the refur reaion: one among the Jews, and the other among the Heathen. Thofe among the Jews were the Sadducees, of whom we read, Aas xxiii. 8. For the Sadducees fay, that there is no refurretlion, neither angel nor fpirit ; and we have the fame account in other places. Thofe a- mong the Heathen, that were the chief oppofers of this doarine, were their philofophers. The doarine of the refurreaion of the dead, was not confiftent with their philofophy, by the principles of which, it was impoffible that one who was deprived of the habit of life, fhould ever receive it again. And therefore they ridiculed the dodrine when the apoftle preached it among them at 128 Jefus Chrift exalted Ser. I. Athens*. It probably was chiefly from thefe latter that the church at Corinth received this corruption, the phi* lofophers, and not the Sadducees. For Corinth was near to Athens, which was the place of the chief refort of the philofophers of all the cities of that learned country of Greece. The apoftle, in oppofing this error, firft infills on Chrift's refurreaion from the dead; and next on the refurreaion of all the faints at the end of the world. And in the verfes next before the text, fhews how both are conneaed, or that one arifes or follows from the other. And then adds, then cometh the end, when he fhall have delivered up the kingdom to God, even the Fa ther; when he fhall have put down all rule, and all au thority, and power. For he muft reign till he hath put all enemies under his feet. The laft enemy that fhall be defrayed is death. 'Tis to my prefent purpofe to obferve thefe two things in the words of the text. i. Here is fomething mentioned, as one thing where in appears the glory of that exaltation and dominio)n, that Chrift has as our Redeemer, viz. that it iffues in the fubjeaion of all enemies under his feet. It is not faid all his enemies, poffibly becaufe thofe that fhall be put under his feet, are not only his enemies; but alfo the enemies of his Father, and of his people. Their being/ under his feet denotes their being perfeaiy vanquifhe|| and fubdued, and brought exceeding low under him,' and his being glorioufly exalted over them. It fhall be thus with refpea to God's and his, and his people's enemies univerfally, not one excepted : which univer- fality is fignified here two ways, (i.) In the univerfal terms that are ufed, all enemies. (2.) In that here, is an account of the fubjeaing of the very laft 'enemy: when there fhall be but one enemy left, that fhall alfo be put under his feet. * Aits xvii. Ser. I. in the Work of Redemption. 1-29 2. We may learn what is here meant by enemies, by the particular inftance here given by the laft that fhall be deftroyed, viz. death. Which fhews, that by enemies, is not only meant perfons that fet themfelves in oppofition to God and his people ; but evils ; what ever is any way againft God and his people, and does oppofe or moleft Chrift or his faints, are here called enemies, whether they be perfons or things. Hence the DOCTRINE. Our Lord Jesus Christ, in the Work of Redemption, glorioitfy appears above all Evil. In handling this doarine, I propofe to fhew, I. How evil of all kinds has prevailed, and highly exalted itfelf in the world. II. That though evil has fo greatly prevailed j and how high-foever it has exalted itfelf, Chrift appears glorioufly above it, in the work of redemption. I. Evil, of all kinds, has rifen to an exceeding height in the*world, and highly exalted itfelf againft God and Chrift, and the church. This will appear by the following particulars. 1. Satan has highly exalted himfelf, and greatly pre vailed. Satan is one who is yaftly fuperior, in his na tural capacity and abilities, to mankind. He was ori ginally one of the higheft rank of creatures, being a Mighty angel. He proudly exalted himfelf, in rebellion, againft God in heaven. For we are told that pride was the condemnation of the devilf . He became proud of his own fuperior dignity and mighty abilities, and the glory which his Creator had put upon him; and probably thought it too much to fubmit to the Son of God, and attempted to exalt his throne above the ¦J- 1 Tim. iii.. 6. ¦i 3° " ¦ ' : Jefus thrift exalted Ser. I. throne of Chrift. And he prevailed to draw away vaft. multitudes, many thoufands and millions of the heavenly hofts, into an open rebellion againft God. And after he was caft down from heaven, he proudly exalted himfelf in this world, and prevailed to do. great things here. By his fubtile temptations he procured the fall of our firft parents, and fo brought about the ruin of the whole race of mankind. He procured their ruin in body and foul, and the death of both;- and that they fhould be expofed to all manner of calamity in this world, and to eternal ruin hereafter. He fo far pre vailed, that he drew men off from the fervice of their Maker, and fet up himfelf to be the god of this world} and in a little time drew the world into that almoft uni verfal corruption, which brought on the flood of water,sj by which it was deftroyed. And after that,- he again in a little time drew all nations, except the pofterity of Ja cob, off from the worfhip of the true God, and.darken-- ed all the world with the darknefs of heathenifm; and held them under this darknefs for a great many ages; he himfelf being worfhipped as God almoft all over the world : the nations of the earfh offered facrifices to him j and multitudes offered up their children in facrifice to him. And during that time, he often fo far prevailed againft the people of God, that he had almoft fwallowed* them up. The church was often brought to the very ' brink of ruin. And when Chrift himfelf appeared in the world, how did he exalt himfelf againft him! and prevailed fo far,' as to influence men to hate and defpife him all the days of his life. And at laft perfwaded one of his own tjifci- ples to betray him: and brought it to pafs, that he was delivered into the hands of men, to be mocked, buffete! and fpit upon, and treated with the greateft ignominy that unreftrained malice could devife; and at laft pro cured that he fhould be put to the moft cruel, ignorryJ nious kind of death that was in ufe in the world. And Ser. I. in the Work of Redemption. 131 fince that, he has greatly exalted himfelf againft the gof pel and kingdom of Chrift: has procured that the church, for the moft part, has been the fubjea of great perfecution ; has often brought it to the brink of utter deftruaion ; has accomplifhed great works in fetting up thofe great kingdoms of Antichrift and Mahometj and 'darkened great part of the world, that was once en lightened with the gofpei of Chrift, with worfe than heathen darknefs. And has infeaed the chriftian world with multitudes of herefies and falfe ways of worfhip, and greatly promoted atheifm and infidelity. Thus highly has the devil exalted himfelf againft God and Chrift; and the efea; and fo far has he prevailed. 2. Guilt is another evil which has come to a great height in the world. All guilt is an evil of a dreadful nature: the leaft degree of it is enough utterly to undo any creature. It is a thing that reaches unto heaven, and cries to God, and brings down his wrath. The guilt of any one fin is fo terrible an evil, that it prevails to bind over the guilty perfon to fuffer everlafting burnings: and fo is an evil that is in fome refpea in finite, in that it obliges to that punifhment which has no end; and fo is infinitely terrible. But this kind of evil has rifen to a moft amazing height in this world; where not only fome perfons are guilty, but all, in all na tions and, ages, are naturally guilty wretches. And they who live to aa any time in the world, are not only guilty of one fin, but of thoufands and thoufands of thoufands. What multiplied, and what aggravated fins are fome men guilty of! What guilt lies on fome particular per fons! How much more on fome particular populous cities! How much more ftill on this wicked world! How much does the guilt of the world tranfcend all account; all expreffion; all powers of numbers or mea- fures! And above all, how vaft is the guilt of the world, in all ages of it, from the beginning of the world to the end of it! To what a pitch has guilt rifen R 2 132 Jefus Chrift exalted Ser. I. in the world; the world being, as it were, on every fide, loaded with it, as with mountains heaped pn mountains, above the clouds and flars of heaven. And guilt, when it was imputed to Chrift, greatly prevailed againft him; though in himfelf innocent, and the eternal Son of God; even fo as to hold him prifoner of juftice for a while; and to open the flood-gates of God's wrath upon him, and bring all his waves and billows over him. 3. Corruption and wickednefs of heart, is another thing that has rifen to an exceeding height in the world. Sin has fo far prevailed in the world that it has become univerfal: all mankind that are mere men, are become finful and corrupt creatures. Let us attend to St. Paul's defcription of the world, f Jews and Gentiles are all under fin. As it is written, there is none righteous, no not one : there is none that underftandeth, there is none that feeketh after God. They are all gone out of the way; they are together become unprofitable, there is none that doth good, no not one. " And not only is every one cor* rupt; but they are all over corrupt, in every powers- faculty and principle.; every part i§ depraved. Which is here reprefented by the feveral parts of the body being corrupt,' as the throat, the tongue, the lips, the mouth, the feet. '' Their throat is an open fepulchre, with their tongues they have ufed deceit, the poifon of afps is under their lips : whofe mouth is full of curfing and bitternefs : their feet are fwift to fhed blood." And not only is every part corrupt, but exceeding corrupt; being poffeffed with dreadful principles of corruption* horribly evil difpofitipns and principles of fin, that may be reprefented by the poifon of afps; which makes men like filthy beafts, like vipers and deyils: principles of all uncleannefs, pride, deceit, injuftfee, enmity, malice, blafphemy, murder. Here their throats are compared £0 an open fepulchre, and their mouth faid to be " full f Rom. iii. 9 — 18. Ser. I. in the Work of Redemption. 133 of curfing and bitternefs," andvdeftruaion and mifery are faid to be in their ways. And there are not ortly thofe principles of fin that are very bad, but every kind ; here is no fort of wick ednefs, but there is a feed of it in men. And thefe feeds and principles have not only a being in men's hearts, but are there in great flrength : they have the abfolute poffeffion and dominion over men, fo that they are fold under fin. Yea, wicked principles, and thofe only, are in the heart. The 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 defperately wicked." * And if we look, not only at the natural corruption pf the heart, but the contraaed habits of fin, that men are commonly under the power of, by wicked educa tion and cuftoms, how full fhall we find the world of wickednefs, in this refpea! How have men, by bad Cuftoms in finning, broken down all reftraints upon natural corruption, and as it were abandoned them felves to wickednefs ! So far has corruption and wicked nefs prevailed in the world, and fo high has it rifen, that it is become a great and univerfal deluge, that overtops all things, and prevails with that flrength, that it is like the raging waves of the tempeftuous ocean; which are ready to bear down all before them. 4. Many of the devil's inftruments have greatly prevailed, and have been exalted to an exceeding height in the world. It has been fo in almoft all ages of the world. Many of the devil's inftruments have profpered and prevailed, till they have got to the head of great kingdoms and empires, with vaft riches and mighty power. Thofe four great heathen monarchies that rofe in * Jer. xvii. 9. 134 Jefus Chrift exalted Ser. I. the world before Chrift, f are fpoken of in fcripturc as kingdoms fet up in oppofition to the kingdom of Chrift. So they are reprefented in the interpretation of Nebuchadnezzar's dream, wherein he faw a great i- mage; the head of gold, his breaft and his arms of filver, his belly and his thighs of brafs, his legs of iron, &c. * Thefe monarchies were exceeding powerful. The two laft ruled over the bigger part of the then known world. And the laft efpecially, viz. the Roman empire, was exceeding mighty: fo that it is faid to be divers from all kingdoms ; and that it fhould devour the whole earth, and tread it down, and break it in pieces. { And is reprefented by the fourth beaft, which was dreadful and terrible; and ftrong exceedingly; and had great iron teeth, that devoured and brake iii pieces, and flamped the refidue with his feet; § Thefe four kingdoms all perfecuted the church of God in their turns, and efpecially the laft, viz. the Roman. One of the governors of this monarchy put Chrift to death. And afterwards one Emperor after another, made dreadful havock of the church; deftroying thoufands and millions ; making a bufinefs of it with the force ef all the empire, to torment and deftroy the chriftiansf endeavouring, if poffible, to root out the chriftian name from under heaven. And in thefe latter ages, how\have thofe two great inftruments of the devil, viz. Antichrift and Mahomet, prevailed, and to what a pitch of advancement have they arrived; ruling over vaft empires, with mighty wealth, pride and power: fo that the earth has been, as it were, fubdued by them. Antichrift has fet up himfelf as the vicar of Chrift; and has for many age$ ufurped the power of God, " fitting in the temple of God, and fhewing himfelf that he is God; and exalt ing himfelf above all that is called God, or that is wor- f The Babylonian, Perfian, Grecian and Roman monarchies, * Dan. ii. 36, 35. % Dan. vii. 23. § Dan. vii. 7. Ser. I. , in the Work of Redemption/ 135 fhipped." And how dreadfully has he ravaged the church of God, being drunk with the blood of the faints, and the martyrs of Jefus. And has often, as it were deluged the world in chriftian blood, fhed with the utmoft cruelty that human wit and malice cpuld invent. And at this day, many other inftruments of the de vil, many heretics, atheifts and other infidels, are ex erting themfelves againft Chrift and his church, with great pride and contempt. 5. Affliaion and mifery have alfo prevailed and rifen to an unfpeakable height in the world. The fpiritual mifery which the efea are naturally in, is great. They are miferable captives of fin and fatan, and under ob ligations to fuffer eternal burnings. This mifery all mankind are naturally in. And fpiritual troubles and forrows have often rifen to a great height in the efea. The troubles of a wounded fpirit and guilty confeience, have been felt with intolerable and infupportable weight. " A wounded fpirit who can bear?" * And the dark nefs that has rifen to God's people after converfion, through the temptations and bufferings of the devil, and the hidings of God's face, and manifeftations of his anger, have been very terrible. And temporal afflic tions have often rifen exceeding high. The church of God has, for the moft part, all along, been a feat of great affliaion and tribulation. The trouble and dif- trefs the church has undergone, under thofe cruel per secutions that have often been, and have been long continued, are fuch as we cannot have a full concep tion of, who have always enjoyed fuch liberty and peace. But the height to which the evil of affliclion has rifen, no where appears fo much, as in the affliaions that Chrift fuffered. The evil of affliaion and forrow ex alted itfelf fo high, as to feize the Son of God himfelf, * Prov. xviii. 14. 136 Jefus Chrift exalted Ser. I. and to ifhandle him after fuch a manner, as to caufe him to ?be all in a bloody fweat, and made his foul ex ceedingly forrowful, even unto death; and caufed him to cry out, " My God, my God, why haft thou for- faken me?" Affliaion never prevailed to fuch a de gree in this world, as in Chrift, whofe foul was, as it were, overwhelmed in an ocean, and confumed as in a furnace of it. 6. Death is an evil which has greatly prevailed, and made dreadful havock in this world. How does it wafte and devour mankind, one age after another; fparing none, high or low, rich or poor, good or bad! Wild beafts have deftroyed many ; many cruel princes have taken away the lives of thoufands, and laid wafte whole countries : but death devours all ; none are fuffered to efcape. And the bodies of the faints as well as others, fall a prey to this great devourer-. Yea, fo high did this enemy rife, that he took hold on Chrift himfelf, and fwallowed him among the reft. He became the prey of this great, infatiable monfter. By his means, was his bodily frame deftroyed, and laid dead in the dark and filent grave. And death ftill goes on deftroying thoufands every day. And therefore the grave is one of thofe things which Augur fays, never has enough, f So have evils of every kind prevailed ; and to fuch a degree have they exalted themfelves in the world. I come now, II. To fhew, how our Lord Jefus Chrift, 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 fhould remain in this confufion; thus under the reign of evil, which had prevailed and exalted itfelf to fuch an height. But he had a defign of fubduing it; and delivering an ele$ part of the world from it, and exalting them to thepof- + Prov. XXX. 16. Ser. I. in the Work of Redemption. 137 felfion of the greateft good, and to reign in the higheft glory, out of a ftate of fubjeaion to all thefe evils. And he pitched upon his Son as the perfon moft fit for this great undertaking, that was infinitely too great for any mere creature : and he has undertaken it in the work of our redemption. And though thefe evils are fo many and fo great, and have prevailed to fuch a de gree, and have rifen to fuch an exceeding height, and have been, as it were, all combined together; yet wherein they have exalted themfelves, Chrift, in the w$>rk of redemption, appears above them. He hath glorioufly prevailed againft them all, and brings them under his feet; and rides forth, in the chariots of fal vation, over their heads; or leading them in triumph at his chariot wheels. He appears in this work infinitely higher and mightier than they, and fufficient to carry his people above them, and utterly to deftroy them all. Chrift glorioufly appears above all thefe evils. In his procuring redemption, by what he did and fuffered, when he was in his ftate of humiliation. — In his rifing from the dead, and, afcenfion into heaven. — In the work of his fpirit in the fouls of the efea in this world. — In glorifying the fouls of faints in heaven. — In his provi dence that he exercifes towards the world, as head of the church. — In the confummation of the work of Redemption, at the end of the world. 1. Chrift appears glorioufly above all evil in what he did to procure redemption for us in his ftate of hu miliation, by the righteoufnefs he wrought put, and the atonement he made for fin then ; and efpecially in his fufferings. The evils which have been fpoken of, never feemed fo to prevail againft him as in thefe fuf ferings : but in them, the foundation was laid for their overthrow. In them he appeared above Satan. Though Satan never exalted himfelf fo high, as he did in pro curing thefe fufferings of Chrift ; yet, then, Chrift laid the foundation for the utter overthrow of his kingdom. S 1 38 Jefus Chrift exalted Ser.'L He flew Satan, as it were, with his own weapon: the: fpiritual David cut off this Goliath's head with his own fword; and he triumphed over him in his crofs. " Ha ving fpoiled principalities and powers, he made a fhew of them openly triumphing over them in it." f i. e. in his crofs, mentioned in the preceeding words. Then the wifdom of Chrift appeared glorioufly above the fub- tilty of Satan. Satan, that old ferpent, ufed a great deal of fubtilty to procure Chrift's death; and doubtlefs, when he had accomplifhed it, thought he had obtained a complete viaory ; being then ignorant of the contri vance of our redemption. But fo did the wifdom of Chrift order things, that Satan's fubtilty and malice, fhould be made the very means of undermining the foundations of his kingdom: and fo he wifely led him into the pit that he had digged. In this alfo Chrift appeared glorioufly above the guilt of men. For he offered that facrifice, that was fuffi cient to do away all the guilt of the whole world. Tho' the guilt of man was like the great mountains, whofe heads are lifted up to the heavens ; yet his dying love* and his merits in this, appeared as a mighty deluge that overflowed the higheft mountains ; or like a bound- lefs ocean that fwallows them up: or like an immenfe fountain of light, that with the fulnefs and redundance of its brightnefs, fwallows up mens greateft fins, as little motes are fwallowed up and hidden in the difk of the fun. In this Chrift appeared above all the corruption of man, in that hereby he purchafed holinefs for the chief of finners. And Chrift in undergoing fuch extreme affliaion,- got the viaory over all mifery ; and laid a foundation^ for its being utterly abolifhed, with refpea to his efea.. In dying he became the plagues and deftruaion of death. When death flew him, it, as it were, flew itfelf: for t Coloff. ii. 15. Ser. I. in the Work of Redemption. 139 Chrift through death, deftroyed him that had the power of death, even the devil. *; By this he laid the founda tion of the glorious refurreaion of all his people to an immortal life. 2. Chrift appears glorioufly exalted above all evil, in his refurreaion and afcenfion into heaven. When Chrift arofe from the dead, then it appeared that he was above death, in that death, though it had taken him captive, could not hold him. Then he appeared above the devil. Then this Le viathan that had fwallowed him, was forced to vomit him up again; as the Philiftines that had taken captive the ark, where forced to return it ; Dagon being fallen before it, with his head and hands broken off, and only the flumps left. Then he appeared above our guilt: for he was jufti- fied in his refurreaion. f In his refurreaion he appear'd above all affliaion. For though he had been fubjea to much affliaion, and overwhelmed in it ; he then emerged out of it, as having gotten the viaory over it, never to conflia with any more forrow. When he afcended up into heaven, he rofe far above the reach of the devil and all his inftruments, who. had before had him in their hands. And now has he fat down at the right hand of God, as being made head over all things to the church, in order to a complete and perfea viaory over fin, Satan, death and all his ene mies. It was then faid to him, " Sit thou on my right hand, until I make thine enemies thy footftool." J He entered into a ftate of glory, wherein he is exalted far above all thefe evils, as the forerunner of his people; and to make interceffion for them, till they alfo are brought to be with him, in like manner exalted above all evil. 3. Chrift appears glorioufly above all evil, in his 140 Jefas Chrift exalted Ser. I. work in the hearts of the efea, in their converfion and fanaification. This is what the application of redemp tion, fo farasit is applied inthisworld, confifts in; which is done by the Holy Ghoft as the fpirit of Chrift. In this work of Chrift in the hearts of his efea, he appears glorious above Satan. For the ftrong man armed is overcome, and all his armour, wherein he trufted, is taken from him, and his fpoil divided. In this work* the lamb is by the fpiritual David, taken out of the mouth of the lion and bear: the poor captive is deli vered from hjs mighty and cruel enemies. In this Chrift appears glorioufly above the corrup* tion and wickednefs of the heart; above its natural darknefs in difpelling it, and letting in light; and a- bove its enmity and oppofition, by prevailing over it, drawing it powerfully and irrefiftably to himfelf, and tuping an heart of ftone into an heart pf flefh: 'above the obftinacy and perverfenefs of the will, by making them willing in the day of his power. In this he ap pears above all their lulls. For all fin is mortified in this work, and the foul is delivered from the power and dominion of it. * In this work the grace of Chrift does glorioufly tri umph over mens guilt. He comes over the mountains of their fins, and vifits them with his falvation. And God is wont often in this work, either in the be ginning of it in converfion, or progrefs of it, to give his people thofe fpiritual comforts, in which he glorioufly appears to be above all affliaion and forrow : and often gives them to triumph over the devil, and his powerful and cruel inftruments. Many faints, by influences of Chrift's fpirit on their hearts, have rejoiced and tri umphed, when fuffering the greateft torments and crur elties of their perfecutors. And in this work Chrift fometimes. glorioufly appears above death, in carrying his people far above the fears of it, and making thenj. Ser. I. in the Work of Redemption. 141 to fay to it, " O death, where is thy fling? O grave,, where is thy viaory?" 4. Chrift glprioufly appears above ail thefe foremen- tioned evils, in his glorifying the fouls of departed faints in heaven. In this he gives a glorious viaory over death. Death by it proves to be turned from an ene my into a fervant; and their death, by the glorious change that paffes in the ftate of their fouls, is become a refurreaion, rather than a death. Now Chrift exalts the foul to a ftate of glory, wherein it is perfeaiy de livered from Satan and all" his temptations, and all his inftruments ; and from all remains of fin and corrup tion, and from all affliaion: " They fhall hunger no more, neither thirft any more, neither fhall the fun light on them, nor any heat — and God fhall wipe away all tears from their eyes." f 5. Chrift appears glorioufly above thefe evils, in what he doth in his providence in the world, as head and redeemer of his church. He appears glorioufly above Satan and all his inftruments in upholding his church, even from its firft eftabliffiment hitherto, through all the powerful attempts that have been made againft it by earth and hell : hereby fulfilling his promife, " That the gates of hell fhould never prevail againft it." * Chrift glorioufly triumphed over thefe his enemies, in that remarkable fuccefs that there was of his gofpel, foon after his afcenfion, when many thoufands in Je- rufalem, and all parts of the world, were fo foon turned from darknefs unto light, and from the power of Satan unto God; and in caufing his word to go on and prof- per, and his church to increafe and prevail againft all the oppofition of the heathen world, when they united all their power to put a flop to it, and root it out. So that, in fpite of all that the philofophers, and wife men, and emperors and princes could do, the gofpel in a lit tle time, overthrew Satan's old heathenifh kingdom in f Rev. vii. 1 6, 2 7. * Math, xvi. 1 8. 142 Jefus Chrift exalted Ser. I. the whole Roman empire, which was then the main part of the world. And fo brought about the greateft and moft glorious revolution that ever was in the world: when inftead of one fingle nation, that were God's people, as it formerly had been, now the greater part of the nations of the known world were become God's people, inftead of being the profeffed people of the de vil, as they ufed to be. And Chrift's exaltation above all evil in his govern ment of the world, in his providence, as the redeemer of his people, has fince glorioufly appeared in reviving his church by the reformation from Popery, after it had for many ages lain in a great meafure hid, and dwelt in a wildernefs, under antichriftian perfecution. And he will yet far more glorioufly triumph over Sa tan and all his inftruments, in all the mighty kingdoms that have been fet up in oppofition to the kingdom of Chrift, at the time of the fall of antichrift, and the be ginning of thofe glorious times fo much fpoken of in fcripture prophecy. Then fhall the ftone that has been cut out. without hands finite all thefe kingdoms, and break them to pieces; and they fhall become like the chaff of the fummer threfhing floors, and the wind fhall carry them away, that no place fhould be found for them : and the ftone which fmote them fhall become a great mountain, and fill the whole earth, f Then fhall the God of heaven fet up a kingdom, which fhall never be deftroyed; and it fhall break in pieces, and eonfiime all thefe kingdoms, and it fhall ftand forever. \ 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 oppofition to the kingdom of Chrift, during thefuc- ceffion of fo many ages ; yet then Chrift's kingdom : fhall be the laft and the univerfal kingdom, which he •j- Dan. ii. 34, 35. % Ver. 44. * Rev. xi. ij. Ser. I. in the Work of Redemption. 143 fhall have given him, as the heir of the world. What ever great works Satan has wrought; the final iffue and event of all, in the winding up of things in the Jaft ages of the world, fhall be the glorious kingdom of Chrift through the world ; a kingdom of righteoufnefs and holinefs, of love and peace, eftablifhed every where. Agreeable to the ancient prediaion, " I faw in the night vifions, and behold, one like the Son of man, came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations and languages fhould fervehim: his dominion is an everlafting dominion, which fhall not pafs away, and his kingdom that which fhall not be deftroyed. And the kingdom and dominion, and the greatnefs of the kingdom under the whole heaven, fhall be given to the people of the faints of the moft high, whofe kingdom is an everlafting kingdom, and all dominions fhall ferve and obey him." J Then fhall Chrift appear glorioufly exalted indeed above all evil : and then fhall all the faints in earth and heaven glorioufly triumph in him, and fing, Hallelujah, falvation, and glory, and honour, and power unto the Lord our God : for true and righteous are his judg ments ; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath a- venged the blood of his fervants at her hand. Halle lujah : for the Lord God omnipotent reigneth. -j- 6. Chrift will appear glorioufly above all evil in the confummation of the redemption of his efea church at the end of the world. Then will be compleated the whole work of redemption with refpea to all that Chrift died for, both in its impetration and application; and not till then. And then will Chrift's exaltation above all evil be moft perfeaiy and fully manifeft. Then fhall the conqueft and triumph be compleated with refpea X Dan. vii. 13, 14, 27. f Rev- »x. 1, 2, 6. 144 Jefus- Shrift exalted Ser. I. to all of them.. Then fhall all the devils, and all their inftruments be brought before Chrift, to be judged and condemned. And then fhall be compleated their de- ftruaion in their confummate and everlafting mifery; When they fhall be all caft into the lake of fire, no more to range and ufurp dominion in the world;, or have liberty to make oppofition againft God and Chrift: they fhall for ever be fhut up, thenceforward only to fuffen Then fhall death be totally deftroyed. All the faints fhall be delivered everlaftingly from it. Even their bodies fhall be taken from being any longer the fubjeSs of the power of death, by a glorious refurreaion. Then fhall all guilt, and all fin and corruption, and all affliaion, all fighs and tears, be utterly and eter nally abolifhed, concerning every one of the elect; they being all brought to one complete body, to their eonfummate and immutable glory. And all this as the fruit of Chrift's blood, and as an accomplifhment of his redemption. Then all that evil, which has fo prevailed, and fo exalted itfelf, and ufurped and raged, and reigned, fhall be perfeaiy and for ever thruft down and deftroy ed, with rfefpea to all the efea : and all will be exalted to a ftate wherein they will be for ever immenfely aboW all thefe things. And there fhall be no more death, net* ther forrow nor crying, neither fhall there be any more pain: for the former things are paffed away, f APPLICATION. My fubjea has led me to fuch a length in the doctri nal part, I have room left but juft, as it were, to hirif at two or three, of the many ufes, that may be cop* oufly infifled on from it. i. In this we may fee how the glory of the Lord j| his Chrift appears in the work of redemption. It im f Rev. xxi. 4. Ser. I. in the Work of Redemption. 145 becaufe the Father had from eternity a defign of ex ceedingly 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 the moft glo rious of all the works of God that are made known to us. The glory of God does moft remarkably fhine forth in it. And this is one thing wherein the glory of it does eminently appear, that therein Chrift appears fo glorioufly above Satan and all his inftruments ; above all guilt, all corruption, all affliaion,' and above death; above all evil. And more efpecially, becaufe evil hath fo exalted itfelf in the world, as we have heard ; and exalted itfelf againft Chrift in particular. Satan has ever had a peculiar enmity againft the Son of God. Probably his firft rebellion, which was his condemnation, was his proudly taking it in difdain, when God declared the decree in heaven, that his Son in man's nature, fhould be the king of heaven; and that all the angels fhould worfhip him. However that was, yet it is certain that his ftrife has ever been efpe cially againft the Son of God. The enmity has always been between the feed of the woman, and the ferpent. And therefore that war which the devil maintains a- gainft God, is reprefented by the devil and his angels righting againft Michael and his angels. * This Michael1 is Chrift. f God had appointed his Son to be the heir of the world; but the devil has contefted this matter with him, and has ftrove to fet himfelf up as God of the worid, in oppofition to Chrift. And how exceedingly has the -devil exalted himfelf againft Chrift! How did fie oppofe him as he dwelt among the Jews, in his ta bernacle and temple! And how did> he oppofe him when on earth! And how has he oppofed him fince his afcenfion! What great and mighty works has Satan brought to pafs in the world ; how many Babels has he * Rer. xii. 7. f Dan. x. 21. and xii. 1. T 146 Jefus Chrift exalted Ser.-I. built up to heaven, in his oppofition to the Son of God ! How exceeding proud and haughty has he appeared in his oppofition! How has he and his inftruments, and that fin and affliaion and death that he is the father of, raged againft Chrift! But yet Chrift, in the work of redemption, appears infinitely above them all. In this work he triumphs over them, however they have dealt proudly ;" and they all appear under his feet. In this the glory of the Son of God, in the work of redemption, remarkably appears.. The beauty of good appears with the greateft advan tage, when compar'd with its contrary evil. And the glory of that which is excellent, then efpecially fhews itfelf, when it triumphs over its contrary, and appears vaftly above it, in its greateft height. The glory of Chrift in this glorious exaltation over fo great evil, that has fo exalted itfelf againft him, does the more remarkably appear, in that he is thus exalted out of fo low a ftate. Though he appeared in the world, as it were a little child; yet how does this child of God triumph over the moft gigantic enemies of God and men! He who was " a man of forrows, 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 thofe proud foes. And he is exalted over them all, in that which appears . moft defpicable, even his crofs. 2. Here is matter of exceeding great encouragement for all finful, miferable creatures in the world of man kind, to come to Chrift. For let them be as finful as they will, and ever fo miferable ; Chrift, in the work of redemption, is glorioufly exalted above all their fin and mifery. How high foever their guilt has rifen, though moun tains have been heaping on mountains all the days of their lives, till the pile appears towering up to heaven, and above the very ftars; yet Chrift in the worlc of re- Ser. I. in the Work of Redemption. 147 demption appears glorioufly exalted above all this height. Though they are overwhelmed in a mighty deluge of woe and mifery; a deluge that is not only above their heads, but above the heads of the higheft mountains ; and they don't fee how it is poffible that they fhould ef- cape; yet they have no reafon to be difcouraged from looking to Chrift for help ; who in the work of redemp tion, appears glorioufly above the deluge of evil. Though they fee dreadful corruption in their hearts ; though their lulls appear like giants*, or like the raging waves of the fea ; yet they need not defpair of help ; but may look to Chrift, who appears, in the work of redemption, glorioufly above, all this corruption. If they apprehend themfelves to be miferable captives of Satan; and find him too ftrong an adverfary for them ; and the devil is often tempting them, and buf feting them, and triumphing over them with great cru elty. If it feems to them that the devil has fwallowed them up, and has got full poffeffion of them, as the whale had of Jonah; yet there is encouragement for them to look again, as Jonah did, towards God's holy temple, and to truft in Chrift for deliverance from Sa tan, who appears fo glorioufly exalted above him in the work of redemption. If they are ready to fink with that darknefs and thofe forrows which they meet with ; that diftrefs of confci- ence, or thofe frowns of God upon them ; fo that God's waves and billows feem to pafs over them; yet they have encouragement enough to look to Chrift for de liverance. Thefe waves and billows have before ex alted themfelves againft Chrift; and he appeared to be infinitely above them. If they are afraid of death ; if it looks exceeding ter rible to them; as if it was an enemy that would fwallow them up; yet let them look to Chrift who has ap peared fo glorioufly above death; and their fears will turn into joy and triumph. T 2 148 Jefus Chrift exalted, &c. Ser. I. 3. What caufe have they who have an intereft in Chrift, to glory in their redeemer! They are often be- fet w,ith many evils, and many mighty enemies fur- round them on every fide, with open mouth rgady to devour them: but they need not fear any of them; They may glory in Chrift, the rock of their falvation, who appears fo glorioufly above them all, They may triumph over Satan, over this evil wprld, over guilt, and over death. For as their Redeemer is mighty, and is fo exalted above all evil"; fo fliall they alfo be exalted in him. They are now, in a fenfe, fo exalted; for nothing* can hurt them. Chrift carries them, as on eagles wings, high out of the reach of all evils, fo that they cannot come near them, fo as to do them any real liarm. And, in a little time, they fhall be carried fo out of their reach, that they fhall not be able even to rnoleft them any more for ever. ( 149 ) Joseph's great Temptation, and gracious Deliverance. 1738- SERMON II. Genesis xxxix. 1 2. And he left his garment in her hand, and fled, and got him out. WE have an account here, and in the context, of that remarkable behaviour of Jofeph in the houfe of Potiphar, that was the occafion, both of his great affliaion, and alfo afterwards of his high advance ment and great profperity in the land of Egypt. The be- haviour that I fpeak of, is that which was on occafion -of the temptation that his miftrefs laid before him to com mit uncleannefs with her. We read in the beginning of the chapter, how Jofeph, after he had been fo cruelly treated by his brethren, and fold into Egypt for a flave, was advanced in the houfe of Pgtiphar, who- had bought him. Jofeph was one that feared God, and therefore God was with him; and. wonderfully ordered things for him, and fo influ enced the heart of Pptiphar his mafter, that inftead of keeping him as a mere flave, to which purpofe he was fold, he made him his fteward and overfeer over his houfe, and all that he had was put into his hands ; in fo much, that we are told, ver. 6. that he left all that he I5° J°feph's great Temptation Ser. II. had in his hand; and that he knew not ought that he had, fave the bread which he did eat. — While Jofeph was in thefe profperous circumftances, he met with a great temptation in his mafter's houfe: fo we are told that he being a goodly perfon, and well favoured, his miftrefs caft her eyes upon and lulled after him, and ufed all her art to tempt him to commit uncleannefs with her. Concerning this temptation, and his behaviour un der it, many things are worthy to be noted. We may obferve, how great the temptation was, that he was under. It is to be confidered, Jofeph was now in his youth: a feafon of life, when perfons are moft liable to be overcome by temptations of this na ture. And he was in a ftate of unexpeaed profperity in Potiphar's houfe; which has a tendency to lift per fons up, efpecially young ones, whereby commonly. they more eafily fall before temptations. And then, the fuperiority of the perfon that laid the temptation before him, rendered it much the greater. She was his miftrefs, and he a fervant under her. And the manner of her tempting him. She did not onl$j carry herfelf fo to Jofeph, as to give him caufe to fuf-" pea that he might be admitted to fuch criminal con verfe with her, that yet might be accompanied with fome apprehenfion, that poffibly he might be miftaken, and fo deter him from adventuring on fuch a propofal; but fhe direaiy propofed it to him; plainly manifefting her difpofition to it. So that here was no fuch thing as a fufpicion of her unwillingnefs to deter him, but a ma-' nifeftation of her defire to entice him to it. Yea, fhe appeared greatly engaged in the matter. And there^ was not only her defire mamfefted to entice him, but her authority over him to enforce the temptation. She was his miftrefs, and he might well iaia6ine, that if be utterly refufed a compliance, he fhould incur her difpleafure: and fhe, being his mafter's wife, had power Ser. II. and gracious Deliverance. 151 to do much to his difadvantage, and to render bis cir cumftances more uncomfortable in the family. And the temptation was the greater, in that fhe did not only tempt him once, but frequently, day by day, ver. 1 o. And at laft became more violent with him. She caught him by his garment, faying, Lie with me: as in the verfe of the text. His behaviour was very remarkable under thefe temptations. He abfolutely refufed any compliance with them : he made no reply that manifefted as though the temptation had gained at all upon him ; fo much as to hefitate about it, or at all to deliberate upon it. He complied in no degree, either to the grofs aa, fhe pro pofed, or any thing tending towards it, or that fhould in a leffer degree be gratifying to her wicked inclination. And he perfifted refolute and unfhaken under her con tinual felicitations, ver. 10. And it came to pafs as fhe fpake to Jofeph day by day, that he hearkened not unto her, to lie by her, or to be with her. He, to his utmoft, a- voided fo much as being where fhe was. And the mo tives and principles; from which he aaed, manifefted by his reply to her felicitations, are remarkable. He firft fets before her, how injurioufly he fhould aa againft his mafter, if he fhould comply with her pro- pofal: Behold my mafier-~-hath committed all that he hath to my hand; there is none greater in this houfe than I; neither hath he kept back any thing from me, but thee, becaufe thou art his wife. But he then proceeded to inform her of that, which above all things, deterred him from a compliance, viz. that it would be great ^wickednefs, and fin againft God. — How fhall I do this, and fin againft God! He would not do any fuch thing, as he would not injure his mafter; but that which in fluenced more than all on this occafion, was the fear of finning againft God. On this account he perfifted in his refolution to the laft. In the text we have an account of his behaviour un- I52 J°feph's Sreai Temptation Ser. H. derthe laft and greateft temptation that he had from her. This temptation was great, as we are told it wag at a time when there was no body in the houfe, but he and his miftrefs, ver. n. there was an opportunity tg commit the faa with the greateft fecrecy. And at this' time it feems that fhe was more violent than ever before. She caught him by the garment &c. She laid hold on him, as though fhe were refolute to attain her purpofe of him. Under thefe circumftances he not only refufed her, but fled from her, as he would have done from one that was going to affaffinate, or murder him; he efcaped, as for his life. He not only would not be guilty of fuch a faa, but neither would he by any means be in the houfe with her, where he fhould be in the way of her temptation. This behaviour of Jofeph is doubtlefs recorded for the inftruaion of all. Therefore from the words I fhall obferve this DOCTRINE. It is our duty, not only to avoid thofe things that are themfelves finful , but alfo, as far as may be, thofe things that lead and expofe to fin. Thus did Jofeph: he not only refufed aaually to commit uncleannefs with his miftrefs, who enticed him; but refufed to be there, where he fhould be in the way of temptation, ver. i o. He refufed to lie by her, or be with her. And in the text we are told, he fled and got him out; would by no means be in her company. ThougHr it was no fin in itfelf, for Jofeph to be in the houfe; where his miftrefs was ; but under thefe circumftances it would expofe him to fin. Jofeph was fenfible he had naturally a corrupt heart, that tended to betray him to fin ; and therefore he would by no means be in the way of temptation; but with hafte he fled, he ran from the Ser. II. and gracious Deliverance. 153 dangerous place. In as much as he was expofed to fin in that houfe where he was, he fled out of it with as much hafte as if the houfe had been all a light of fire; or full of enemies, who flood ready with drawn fwords to flab him to, the very heart. When fhe took him by the garment, he left his garment in her hands : he had rather lofs his garment, than flay a moment there, where he was in fuch danger of lofing his chaftity. I fay in the doctrine, that perfons fhould avoid things that expofe to fin, as far as may be, becaufe the cafe may be fo, that perfons may be called to expofe them felves to temptation ; and when it is fo, they may hope for divine flrength and proteaion under temptation. The cafe may be fo, that it may be a man's indifpen- fable duty to undertake an office, or piece of work, that is attended with a great deal of temptation. Thus, al though ordinarily a man ought not to run into that temp- tion, of being expofed to perfecution for the true reli gion ; left the temptation fhould be too hard for him ; but fhould avoid it, as much as may be; (therefore Chrift thus direas his difeiples, Matth. x. 23. When ye be perfecuted in one city, flee to another.) Yet, the cafe may be fo, that a man may be called not to flee from perfecution ; but to run the venture of fuch a trial, trufting in God to uphold him under it. Minifters and magiftrates may be obliged to continue with their people in fuch circumftances; as Nehemiah fays, Neh. vi. 11. 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 cannot reafonably expea but to meet with fuch temptations. So fometimes the Apoftles did. Paul went up to Jerufalem, when he knew before hand, that there, bonds and affliclions a- waited him, Aas xx. 23. So in fome other cafes, the neceffity of affairs may call upon men to engage in feme bufinefs that is pecu liarly attended with temptations. But when it is fo, U 154 Jofeph's great Temptation, aer.JL men are indeed in this way, leaft expofed to fin; for they are always fafeft in the way of duty. Prov. x. 9. .He that walketh uprightly, walketh furely. And though there be many things by which they may have extraor dinary temptations, in the affairs they have undertaken, yet if they have a clear call to it, it is no prefumption to hope for divine fupport and prefervation in it. But for perfons needlefly to expofe themfelves tp temptation, and to do thofe things that tend to fin, 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 them felves finful, but alfo thofe things that lead and expofe to fin, is manifeft by the following arguments. I. It is a thing very evident and manifeft, that we ought to ufe our utmoft endeavours to avoid fin : which is inconfiftent with needlefly doing thofe things, that e> pofe and lead to fin. That we ought to do our utmoft to avoid fin is manifeft, that being the greateft 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 praaice fhew that we are all fenfible of the truth of. Thofe things that ap pear to us very great and dreadful evils, do we ufe pro portionably great care to avoid. And therefore the greateft evil of all, requires the greateft and utmoft care to avoid it. Sin is an infinite evil, becaufe committed againft an "' infinitely great and excellent Being, and fo a violation ; of infinite obligation : therefore however great our care be to avoid fin, it cannot be more than proportionable to the evil we would avoid. Our care and endeavour cannot be infinite, as the evil of fin is infinite ; but yet it ought to be to the utmoft of our power; we ought to ufe every method that tends to' the avoiding of fin. This is manifeft to reafon. And not only fo, but this is pofitively required of us Ser. II. and gracious Deliverance. 155' in the word of God. Jofh. xxii. 5. Take diligent heed to do the commandment and the law, which Mofes the fer vant of the Lord charged you, to love the Lord, your God, and to walk in all his ways, and to keep his command ments, and to cleave unto him, and to ferve him with all your foul. Deut. iv. 15, 16. Take ye therefore good heed unto y ourfelves, left ye corrupt y ourfelves. Chap. xii. 30. Take heed to thyfelf, that thou be not fnared, &c. Luke xi. 36. Take heed and beware of ' covetoufnefi. 1 Cor. x. 1 2. Let him that thinketh he fiandeth, take heed left he fall. Deut. iv. 9. Take heed to thyfelf, keep thy foul diligently. Thefe and many other texts of fcripture, plainly require of us, the utmoft poffible diligence and caution to avoid fin. But how can he be faid to ufe the utmoft poffible di ligence and caution to avoid fin, that voluntarily does thofe things, that naturally expofe and lead to fin? How can he be faid with the utmoft poffible caution to avoid an enemy, that voluntarily lays himfelf in his way ? How can he be faid to ufe the utmoft poffible caution to preferve the life of his child, that fuffers it to go on the edge of precipices or pits ; or to play on the borders of a deep gulph ; or to wander in a wood, that is haunted by beafts of prey? II. It is evident that we ought to avoid thofe things that expofe and lead to fin ; becaufe a due fenfe of the evil of fin, and a juft hatred of it, will neceffarily have this ef- fecl upon us, to caufe us fo to do. If we were -duly fenfible of the evil and dreadful na ture of fin, we fhould have an exceeding dread of it upon our fpirits. We fhould hate it worfe than death, and fhould fear it worfe than the devil himfelf: and dread it even as we dread damnation. But thofe things that men have an exceeding dread of upon their fpirits, they naturally and neceffarily keep at a great diftance from; and avoid thofe things that they apprehend expofe to them. As a child that has been greatly terrified by the U 2 l5^ Jofeph's great Temptation Ser. II. fight of any wild beaft; will by no means be perfuaded to go any where, where it apprehends that it fhall be expofed to it, or fall in its way. Sin in its own nature is infinitely hateful, fo in its natural tendency, it is infinitely dreadful. It is the tendency of all fin, eternally to undo the foul. Every fin naturally carries hell in it! Therefore, all fin ought. to be treated by us, as we would treat a thing that is in finitely terrible. If it be not fo that any one fin, yea the leaft fin, do not neceffarily bring eternal ruin with it; it is owing to nothing but the free grace and mercy of God to us, and not to the nature and tendency of fin itfelf. But certainly, we ought not to take the lefs care to avoid fin, or all that tends tp it, for the free- nefs and greatnefs of God's mercy to us, through which there is hope of pardon ; for that would be a moft un grateful and vile abufe of mercy indeed. If it were fo, that it were made known to us, that if we ever volun tarily committed any particular aa of fin, we fhould be damned without any remedy or efcape, fhould we not exceedingly dread the commiffipn of fuch fins ? Should we not be very watchful and careful to ftand at the greateft diftance from that fin: and from every thing that might expofe us to it; and that has any tendency', to ftir up our lulls, or to betray us to fuch an aa of fin? Let us then confider, that if it be not fo, that the next voluntary aa of known fin, fliall neceffarily and ' unavoidably iffue in certain damnation ; yet it will cer- ' tainly deferve it: we fhall thereby really deferve to be - caft off, without any remedy or hope: and it can only be owing to free grace, that it will not certainly and re- jnedilefly be followed with fuch a puniftment. And^ fhall we be guilty of fuch a vile abufe of God's mercy to us, as tp take encouragement from it, the more boldly to expofe ourfelves to fin ? III. It is evident that we ought not only to avoid fin, hut things that expofe and lead to fin; becaufe this is the Ser. II. and gracious Deliverance. 157 way we aft in things that pertain to our temporal in tereft. Men do not only avoid thofe things that are them felves the hurt and ruin of their temporal intereft, but alfo the things that tend or expofe to it. Becaufe they love their temporal lives, they will not only aaually a- vpid killing themfelves, but they are very careful to a- void thofe things that bring their lives into danger; though they do not certainly know but they may efcape. They are careful not to pafs rivers and deep waters on rotten ice, though they do not certainly know that they fhall fall through and drown: fo they will not only avoid thofe things that would be in themfelves the ruin of their eftates ; fuch as the fetting their own houfes on fire, and burning them up with their fubftance ; their taking their money and throwing it into the fea, &c. but they carefully avoid thofe things by which their e- flates are expofed. They are watchful, and have their eyes about them ; are careful who they deal with: they are watchful, that they be not over reached in their bargains ; that they do not lay themfelves open to knaves and fraudulent perfons. If a man be fick of a dangerous diftemper, he is careful to avoid every thing that tends to increafe the diforder; not only what he knows to be mortal in his fituation, Jxit other things that he fears the confequence 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 fin, as we are to avoid injury in our temporal intereft, it will fhew a regardlefs difpofition with refpea to fin and duty; or that we do not much care though we do fin againft God. God's glory is furely a thing of as much importance and concern as our temporal intereft. Certainly we fhould be as care ful not to be expofed to fin againft the Majefty of hea ven and earth, as men are wont to be of a few pounds ; 1 5^ Jofeph's great Temptation Ser. II. yea, the latter are but mere trifles, compared with the former. IV. We are wont to do thus by our dear earthly friends. We not only are careful of thofe things wherein the deftruaion of their lives, or their hurt and calamity in any refpea do direaiy confift; but are careful to avoid thofe things that do but remotely tend to it. We are careful to prevent and cut off all occafions of their lofs or damage, in any refpea; and are watchful againft' that, which tends in any wife, to deprive them of their comfort or good name; and the reafon is, becaufe they are very dear to us. In this manner, men are wont to be careful of the good of their own childfen, and dread the approaches of any mifchief that they apprehend they are, or may be expofed to. And we fhould take it hard if our friends did not do thus by us. And furely we ought to treat God as a dear friend: we ought to aa towards him, as thofe that have a fin- cere love and unfeigned regard to him ; and fo ought to watch and be careful againft all occafions of that which is contrary to his honour and glory. If we have not a temper and defire fo to do, it will fhew that what ever our pretences are, we are not God's fincere friends, and have no true love to him. If we fhould be offended at any that have profefled friendfhip to us, if they treated us in this manner, and were no more careful of our intereft ; furely God may juftly be offended, that we are no more careful of his glory. V. We would have God in his providence towards us, not order thofe things that tend to our hurt, or expofe our , intereft : therefore certainly we ought to avoid thofe things ) that lead to fin againft him. We defire and love to have God's providence fuch toward us, as that our welfare may be well fecured. No man loves to live in expofed, uncertain and dan- gerous circumftances. While he is fo, he lives un-. Ser. II. and gracious Deliverance. 159 comfortably, in that he lives in continual fear. We defire that God would fo order things concerning us, that we may be fafe from fear of evil; ,and that no evil may come nigh our dwelling ; and that becaufe we dread calamity. So we do not love the appearance and ap proaches of it; and love to have it at a great diftance from us. We defire to have God to be to us as a wall of fire round about us, to defend us ; and that he would fur- xound us, as the mountains do the vallies, to guard us from every danger, or enemy ; that fo no evil may come nigh us. New this plainly fhews, that we ought in our beha viour towards Godj to keep at a great diftance from fin, and from all that expofes to it ; as we defire God in his providence to us, fhould keep calamity and mifery at a great diftance from us, and not order thofe things that expofe our welfare. VI. Seeing we are to pray we may not be led into temp tation ; certainly we ought not to run ourfelves into it. This is one requeft that Chrift direas us to make to God in that form of prayer, which he taught his difci- ples — Lead us not into temptation. And how incon- fiftent fhall we be with ourfelves if we pray to God, not to order it fo in his providence, that we fhould be led into temptations ; and yet at the fame time, we are not careful to avoid temptafion ; but bring ourfelves into it, by doing thofe things that lead and expofe to fin. What felf-contradiajon is there in it, for a man to pray to God that he may be kept from that, which he takes no care to avoid? By praying that we may be kept from temptation, we profefs to God, that being in tempta tion, is a thing that is to be avoided; but by running into it, fhew that we chufe the contrary, viz. not to avoid it. VII. The apoftle direcls us to avoid thofe things that are in themfelves lawful, but tend to lead others into fin; i6"o Jofeph's great Temptation Ser. II. furely then we fhould avoid what tends to lead ourfelves into fin. The apoftle direas to this, i Cor. viii. 9. Take heed left — this liberty of your' s become a ftumbling-block to them that are weak. Rom. xiv. 13. That no man put aftumb- ling block, or an occafion to fall in his brother's way. Ver. 15. But if thy brother be grieved with thy meat, now walkeft thou not charitably. Deftroy not him with thy meat. Ver. 20,-21. For meat deftroy not the work of God. All things indeed are pure; but it is evil for that man %uho eateth with offence. It is good neither to eat fiejh, nor to drink wine, nor any thing whereby thy bro ther fumbleth, or is offended, or is made weak. Now if this rule of the apoftle be agreeable to the word of Chrift, as we muft fuppofe, or expunge what he fays out of the canon Of the fcripture ; then a like rule obliges more, ftrongly in thofe things that tend to . lead ourfelves into fin. VIII. There are many precepts of fcripture, that do di rectly and pofiti-vely imply, that we ought to avoid thofe things that-tend to fin. This very thing is commanded by Chrift, Matth. xxvi. 41. where he direas us to watch left we enter into temptation. But certainly running Ourfelves into temp tation, is the reverfe of watching againft it. Again, we are commanded to abftain from all ap pearance of evil; i. e. do by fin, as a man does by a thing he hates the fight or appearance of; and there fore will avoid any thing that favours of it, or looks like it; and will not come near it, or in fight of it. Again, Chrift commanded to feperate from us, thofe things that are ftumbling-blocks, or occafions of fin, however dear they are to us. Matth. v. 29. If thy right eye offend thee, pluck it out and caft it from thee. Verfe 3 3. And if thy right hand offend thee, cut it off. By the right hand offending us, ' is hot meant its paining us ; but the word in the original fignifies, being a ftumb- Ser. II. and gracious Deliverance. 161 ling-block ; if thy right hand prove a ftumbling-block, or occafion to fall ; i.e. an occafion to fin. Thofe things are called offences or ftumbling-blocks in the New Teftament, that are the occafions of falling into fin. We ought to avoid running up againft ftumbling-? blocks ; /. e. we fhould avoid thofe things that expofe us to fall into fin. Yea Chrift tells us, we muft avoid them, however dear they are to us, though as dear as our right hand or right eye. If there be any praaice that we have been accuftorned to, that naturally tends( and expofes us to fin, we muft have done with it ; though we love it never fo well ; and are never fo loth to part with it ; though it be as contrary to our inclination, as to cut off our right hand, or pluck out our own right eye ; and that upon pain of damnation, for it is intimated that if we do not, we muft go with two hands and two eyes into hell-fire. And again: God took great care to forbid the child?- ren of Ifrael thofe things that tended to lead them into fin. For this reafon, he forbid them marrying ftrange wives, (Deut. vii. 3, 4.) neither flmlt thou make marri ages with them, — -for they will turn away thy fon from fol lowing me, that they may ferve other gods. For this reafon they were commanded to deftroy all thofe things, that the nations of Canaan had ufed in their idolatry; andif any were enticed over to idolatry, they were to be deftroyed without mercy; though ever fo near and dear friends. They were not only to be parted with, but ftoned with flones; yea they themfelves were to fall upon them, and put them to death, though fen or daughter, or their bofom friend. (Deut. xiii. 6. &c.) If thy brother, — or thy fon, or thy daughter, or the wife of thy bofom, or thy friend, which is as thine own foul, en tice thee fecretly , fayingi, let us go and ferve other gods, — thoujhalt not confent unto him, — neither fhall thine eye pity /!_/> 1 62 Jofeph's great Temptation Ser. II. But thou fhalt furely kill him; thine hand fhall be firft upon him to put him to death. -. o Again, The wife man warns us to avoid thofe thing*. that tend and expofe us to fin; efpecially the fin of un- cleannefs. Prov. vi. 27. Can a man take fire in his bofom,. and his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt? — So, whofoever touches her,Jhall not be innocent. This is the truth held forth; avoid, thofe cuftoms and praaices, that naturally tend to ftir up lull. And there are many examples in fcripture, which have the force of precept ; and recorded, as not only worthy, but demand our imitation. The condua of Jofeph in the text is one; and that recorded of King David, is another. Pfal. xxxix. 1, 2. I faid I will take heed to my ways, that I fin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. I was dumb withfilence, I held my peace, even from good — > even from good — that is, he was fo watchful over his words, and kept at fuch a great diftance from fpeaking what might in any way tend to fin; that he avoided, in certain circumftances, fpeaking what was in itfelf law ful ; left he fhould be betrayed into that which was fin-f fhl. _ # IX. A prudent fenfe of our own weaknefs, and expofed- nefs to yield to temptation, obliges us to avoid that which leads or expofes to fin. Whoever knows himfelf and is fenfible how weak he is; and his conftant expofednefs to run into fin; how full of corruption his heart is, which like fuel, is ex pofed to catch fire, and bring deftruaion upon him; how much he has in him to incline him to fin ; and how unable he is to ftand of himfelf; who is fenfible of this, and has any regard of his duty, but will be very watch ful againft every thing that may lead and expofe to fin ? On this account Chrift direaed us, (Matth. xxvi. 41.) to watch and pray left we enter into temptation. The reafon there is added, the flefh is weak! He that in Ser. II. and gracious Deliverance. 163 confidence of his own ftrength, boldly runs the venture of finning by going into temptation, manifefts great prefumption, and a fottifh infenfibility of his own weak- nefs. He that trufieth in his own heart is a fool, Prov. xxviii. 26. The wifeft and ftrongeft, and fome of the moft holy men in the world, have been overthrown by fuch means. So was David: fo was Solomon. — His wives turned a- way his heart. If fuch perfons, fo eminent for holinefs, were this way led into fin, furely it fhould be a warning to us. Let him that thinketh he flandeth, take heed left he fall. SERMON III. Genesis xxxix. 1 2. —*And he left his garment in her hand, and fled, and got him out. DOCTRINE. . It is our duty, not only to avoid thofe things that are themfelves finful, but alfo, as far as in us lies, thofe things that lead and expofe to fin. The doarine has been explained and proved in the foregoing difcourfe, I now proceed to the APPLICATION. In one ufe of EXHORTATION. TO exhort all to a compliance with their duty in this refpecl, not only to avoid fin, but thofe 'things that lead and expofe to fin. X 2 16*4 Jofeph's great Temptdtim Ser. III. If it be made out clearly and evidently from reafofi and the word of God, to be our duty fo to do, this would be enough with all Chriftians. Will a followed of Chrift ftand obje.aing and difputing againft a thing, that is irrefragably proved and demonftrated to be his duty? But here fome may be ready to inquire: How fhall we know what things do lead and expofe to fin ? Let a man do what he will, he cannot avoid finning, as long as he has fuch a corrupt heart within him. And there is nothing a man can do, or tarn his hand tp, but that he may find fome temptation in it. And though it be true, as it is faid in the doarine, that a man ought, as far as may be, to avoid thofe things that lead and ex pofe to fin. And it is evident by the arguments that have been brought, that thofe things that have fpecial tendency to expofe men to fin, are what. we. ought to fhun, as much as in us lies: yet how fhall we judge and determine, what things they are, that have a natural tendency to fin ; or do efpecially lead to it ? I would anfwer in feme particulars, which are plain and eafy; and which cannot be denyed without the greateft abfurdity. Anfwer i. That which is bordering on thofe fins, that the luffls of mens hearts flrongly incline them to, is of this fort. Men come into the world with many flrong and violent lulls in their hearts, and are exceeding prone of themfelves to tranfgrefs; even in the fafeft circum ftances they can be placed in. And finely fo much the nearer they are to that fin, which they are naturally flrongly inclined to; fo much the more are they ex pofed. If any of us that are parents, fhould fee our children near the brink pf fome deep pit; pr clofe by the edge of the precipice of an high mountain ; and not only fo, but the ground upon which the child flood flippery, and fteeply defcendmg direaiy toward the precipice; fhould we not reckon a child expofed in fuch Ser. III. and gracious Deliverance. 1 65 a cafe? Should we not be in hafte to remove the child from its very dangerous fitiiation? It was the manner among the Ifraelites, to build their houfes with flat roofs, fo that perfons might walk on the tops of their houfes. And therefore God took care to make it a law among them, that every man fhould have battlements upon the edges of their roofs ; left any per fon fhould fall off and be killed. Deut. xxii. 8. When thou buildefl a new houfe, then thoufhalt make a battlement for thy roof, that thou bring not blood upon thine houfe, if tiny man fall from thence. And certainly we ought to take the like care that we do not fall into fin ; wliich carries in it eternal death. We fhould 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 do not go upon a roof that is not only without battle ments, but when it is fleep, and we fhall naturally in cline to fall. Mens lulls are like ftrong enemies, endeavouring to draw them into fin. If a man flood upon a dangerous precipice, and had enemies about him, pulling and ¦drawing him, endeavouring to throw him down; would he, in fuch a cafe, chufe, or dare to ftand near the edge? Would he look upon himfelf fafe clofe on the brink? Would he not endeavour for his own fafety, to keep at a diftance? 2. Thofe things that tend to feed lifts in the imagination, are of this kind. They lead and expofe men to fin. Thofe things that have a natural tendency to excite in the mind, the idea or imagination of that which is the objea of fhe luft, certainly tend to feed and promote that luft. What can be more plain and evident, than that a prefenting the objea, tends to ftir up the appetite? Reafon and experience teach this. Therefore, all things, whether they be words or ac tions, have a tendency and expofe to fin, that tend to 1 66 Jofeph's great Temptation Ser. III. raife and Uphold in the mind, imaginations or ideas*' thofe things which the luft tends to. It is certainly wrong and unlawful to feed a luft even in the imagina tion. It is quite contrary to the holy rules of God's words. (Prov. xxiv. 9.) The thought of foolijhnefs isfim (Matth. v. 28.) Whofoever looketh on a woman to luft after her, hath committed adultery. A man by gratifying his lulls in his imagination and thoughts, may make his foul in the fight of God, to be a hold of foul fpirits; and like a cage of every unclean and hateful bird. And finful imaginations tend to finful aaions, and outward! behaviour in the end. . Luft is always firft conceived in the imagination, and then brought forth in the outward praaice. You may fee the progrefs of it in Jam. i. 15* Then when luft hath conceived, it bringeth forth fin. "> Therefore for a man to do thofe things that tend to excite the objeas of his lulls in his imagination, he does that which has as natural a tendency to fin, as a con ception has to a birth. And fuch things are therefore abominable in the fight of a pure and holy God. We are commanded ]to keep at a great diftance from fpiri tual pollution; and to hate even the very garment fpot- ted with the flejh, Jude 23. 3. Thofe things that the experience and obfervation of mankind Jhew to be ordinarily attended or followed with fin, are of this fort. Experience is a good rule to determine by in things of this nature. How is it we know the natural tend ency of any thing, but only by obfervation and experi ence ? Men obferve and find, time after time, that fuch things are commonly attended and followed with fuch . other things. And hence mankind pronounce, of them, that they have a natural tendency to. them. We have- no other way to know the tendency of any thing. Thus men by obfervation and experience, know that the warmth of the fun, and fhowers of rain, are attended with the growth of plaHts of the earth: and hence they Ser. HI. and gracious Deliverance. 167 learn,, that they have a tendency to it. So they find by experience, that the bite of fome kinds of ferpents, is commonly followed with illnefs, and often with death. Hence they learn, that the bite of fuch ferpents has a natural tendency to bring diforder upon the body, and expofes to death. And fo, if experience and common obfervation fhews, that any particular praaice or cuftom is commonly at tended with that which is very finful, we may fafely conclude that fuch a praaice tends to fin; that it leads and expofes to it. - Thus we may determine that tavern-haunting and gaming are things that tend to *fin ; becaufe common experience and obfervation fhew, that thofe praaices are attended with a great deal of fin 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 fin, of prophanenefs and other wieked- nefs: and it fhews, that thofe towns, where there is much of this, are places where no good generally pre vails. And it alfo fhews, that thofe perfons that are given much to frequenting taverns, are moft commonly vicious perfons. And fo of gaming; as playing at cards, experience fhews, that thofe perfons that praaife this, do generally fall into much fin. Hence thefe praaices are become infamous among- all fober virtuous per fons. 4. Another way by which perfons may determine of fome things, that they lead and expofe to fin, is by their own experience, or what they have found in themfelves. If perfons have found in themfelves, from time to time, that they have aaually led them into fin, this furely is enough to convince them, that fuch things do aaually lead and expofe to fin: for what will convince men, if their own experience will not? Thus if men have found by undeniable experience, that any praaice 1 68 Jofeph's great Temptation Ser- III, or cuftom ftirs up luft in them, and has betrayed them into foolifh and finful behaviour, or finful thoughts; they may determine that they lead and expofe to fin. Or if they, upon examining themfelves, muft ewn that fuch a cuftom or praaice, has time after time, had that effea upon them, as to difpofe them to fins of omiffion of known duty ; fuch as fecret prayer, and make them more backward to it; and alfo to indifpofe them to reading and religious meditation; and they, after they have been doing fiich or fuch a thing, have found this has commonly been the effea of it, that they have been more apt to caft off prayer; or has had a tendency to "the negfea of family prayer. Or if it feems to lead to unwatchfulnefs ; they find fince they have complied with fuch a cuftom, they are lefs watchful of their hearts, lefs difpofed to any thing that is ferious ; that the frame of their mind is more light, and their hearts lefs on the things of another world, and more after vanity; thefe are finful effeas ; and therefore if experience fhews a cuftom or praaice to be attended with thefe things, then experience fhews that they lead and expofe to fin. 5. We may determine whether a thing be of an evil ten dency or not, by the effecl that an out-pouring of the Spirit of God, and a general flourifhing of religion, has with re- fpecl to it. If a pouring out of the Spirit of God on a people, puts a flop to any praaice or cuftom, and roots it out; furely it argues, that that praaice or cuftom is of no good tendency. For if there be no hurt in it, and it tends to no hurt, why fhould the Spirit of God deftroy it? The Spirit of God has no tendency to deftroy any thing that is neither "finful, nor has any tendency to fin. Why fhould it? Why fhould we fuppofe, that the Spi rit of God fhould be an enemy to that which has nd hurt in it; nor has any tendency to that which is hurtr ful? The flourifhing of religion has no tendency to abo- Ser. III. and gracious Deliverance. 1 69 lifh or expel any thing that is no way againft religion. That whichis not againft religion, religion will not ap pear againft. Religion has ho tendency to deftroy any cuftom or praaice, that has no tendency to deftroy that. It is a rule that holds in all contraries and oppofites: the oppofition is equal on both fides. So contrary as light is to darknefs, fo contrary is darknefs to light. It is equal both ways. So, juft fo contrary as the flou rifhing of religion is to any cuftom, juft fo contrary is that cuftom to the flourifhing of religion. That cuftom that religion tends to deftroy, that cuftom, if it prevail, tends alfo to deftroy religion. Therefore, if the flou rifhing of religion, and the out-pouring of the Spirit of God, t,ends to overthrow any cuftom, that takes place or prevails, we may furely determine, that that cuftom is either in itfelf finful, or tends and expofes to evil. 6. We may determine, by the effect that, a general decay of religion has with refpetl to them, whether they be things of a finful tendency or not. If they be things that come with a decay of religion, that creep in as that decays, we may determine they are things of no good tendency. The withdrawing of good, don't let in good but evil. 'Tis evil, not good,- comes in, as good gradually ceafes. What is it but darknefs that comes in, as light withdraws. Therefore if there be any decay of religion in the town, or in particular perfons, and upon this, any cer tain cuftoms or praaices take place and are allowed, which were wholly abftained from and renounced, when religion was in a more flourifhing ftate; we may fafely conclude that fuch cuftoms and praaices are contrary to the nature of true religion: and therefore in them felves finful, or tending to fin. 7. We may in many things determine whether any cuf tom be of a good tendency, by confidering what the effecl would be, if it was openly and univerfally owned andprac- tifed. 1 70 Jofeph's great Temptation Ser. III. There are many things that fome perfons praaife fomewhat fecretly, and are partly hidden in ; and that they plead to be not hurtful ; which, if they had fuitable confideration to difcern what the confequence would be, if every bcdy openly praaifed the fame, it would foon fhew that the confequence would be confufion, and a moft woful ftate of things. If therefore there be any cuftom, that is of fuch a nature, that it will not bear univerfal open praaice and profeffion; but if it fhould come to that, the leaft confideration will fhew that the confequence would be lamentable ; we may determine that that cuftom is of an ill. tendency. For if there^is no hurt in it, and it is neither finful in itfelf, nor tends to any thing finful, then it is no matter how open and univerfal the world is in it; for we need not be afraid of. that cuftom's being too prevalent and univerfal, that has no ill tendency in it. Thus I have mentioned fome general rules, by which to determine and judge, what things are of a bad and finful tendency. And thefe things are fo plain, that for a perfon to deny them, would be abfurd and ridicu lous. I would now, in the name of God, warn all perfons , to avoid fuch things, as appear by thefe rules to lead and expofe to fin. 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 company, that being tried by thefe rules, will appear to have a tendency or lead to fin. Avoid all fuch ways of talking and aaing as have a tendency to this ; and follow the example of Jofeph in this. Not only the moft grofs aas of uncleannefs, but all. degrees of lafcivioufnefs, both in talking and aaing,. are ftriaiy forbidden in fcripture ; as what fhould not be fo much as once named among faints or chriftians. (Gal. v. 9) Now the works of the flejh are manifeft, adul tery, fornication, uncleannefs, lacivioufnefs. (Eph, v. 3, Ser. III. and gracious Deliverance. 171 4, 5.) But fornication, and all uncleannefs, let it not be once named among you, as becometh faints : neither filthi- nefs, nor foolijh talking, nor jefting, which are not conve nient: for this ye know, that no whoremonger, nor un clean perfon, hath any inheritance in the kingdom of Chrift, and of God. We fhould hate even the garments fpotted with the flefh, /. e. fhould hate and fhun all that in the leaft approaches to any fuch thing, or favours of it. And I defire that certain cuftoms that are common among young people in the country, and have been fo a long time, may be examined by thofe rules that have been mentioned. That cuftum in particular, of young people of different fexes lying in bed together ; . however light is made of it, and however ready perfons may be to laugh at its being condemned : if it be examined by the rules that have been mentioned, it will appear, paft all contradiaion, to be one of thofe things that lead and expofe to fin: and I believe what experience and faa will fhew of the confequence and event of it, does abun dantly bear witnefs to it. And whoever wifely consi ders the matter, muft fay, that this cuftom of this coun try (to which it feems to be peculiar, among people that pretend to uphold their credit) has been one main thing that has led to that growth of uncleannefs, that has been in the land. And fo there are other cuftoms and liberties that are cuftomarily ufed among young people in company, that they that ufe them know that they lead to fin. They know that they tend to ftir up their lulls; that it does do it; and this is the very end for which they do it, to gratify their lufts in fome mea- fure. Little- do fuch perfons confider, what a holy God they are foon to be judged by, that now make a mock at fin; who abominates the impurities of their hearts. If therefore they do aaually ftir up and feed luft, then certainly they tend to further degrees i.m' more grofs aas. That which ftirs up luft, makes it more violent, and does therefore certainly the more expofe Y 2 *73 Jofeph's great Temptation Ser. III. 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 derifion of them! Poffibly you maybe confident of your own ftrength; and may think with yourfelf, that you are not in dan ger, that there is no temptation in thefe things, but what you are able eafilyto overcome. But you fhould confider that the moft felf-confident are moft in danger.' Peter was very confident, that he fhould not deny Chrift, but how dreadfully otherwife was the event ! If when others that have fallen into grofs fins, fhould be enquired of, and fhould declare how it was with them; doubtlefs they would fay, that they at firft thought there was no danger ; they were far from the thought that ever they fhould commit fuch wickednefs ; but yet by venturingi further and further, they fell at laft into the fouleft and groffeft tranfgreffions. And perfons may long withftand temptation, and be fuddenly overcome at laft. None fo much in danger, as the moft bold. They are moft fafe, that are moft fenfible of their own weaknefs ; and moft diftruftful of their own hearts ; and moft fenfible of their continual need of reftraining grace, Young perfons, with refpea to the fin of uncleannefs, are dealt with by the devil, juft as fome give an account of fome fort of ferpents charming of birds, and other animals down into their mouths. If the ferpent take's them wjth his eyes, though they feem to be affrighted by it, yet they will not flee away, but will keep the ferpent in fight, and approach nearer and nearer to him, till they fall a prey. Another cuftom that I defire may be examined by the fore-mentioned rules, is that of young people of both fexes getting together in the night, in thofe companies for mirth and jollity, that they call frolics ; fo fpending the time together till late in the night, in their jollity. I defire our young people to fuffer their ears to be open to what I have to fay upon this point; as I am the mef- fenger of the Lord of hofts to them; and not determine Ser. III. and gracious Deliverance. 173 that they will not hearken, before they have heard what I fhall fay. I hope there are but few perfons among us fo abandoned, as to determine that they will go on in a praaice, whether they are convinced that it is unlawful or not; or though it fhould be proved to them to be unlawful by undeniable arguments. Therefore let us examine this cuftom and praaice hy what has been faid. It has been proved undeniably, that we ought not to go oh in a praaice that leads and expofes to fin; and rules have been laid down to judge \vhat does thus expofe and lead to it, that I think are plain and undeniable. Therefore now let us try this cuftom by thefe rules, and fee whether it will bear the teft or not. Certainly a chriftian will not be unwilling to have his praaices examined and tried by the rules of reafon and God's word ; but will rather rejoice in it. And I defire particularly that the praaice may be tried by that fure touch-ftone of experience. Let it be tried by the confideration of what is experienced in faa abroad in one town and place and another. This is one of the rules of trial that have been mentioned, that that cuftom that the experience and obfervation of mankind fhews to be ordinarily attended or followed with fin, 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 found. 1. That as to thofe towns, where there is moft of this carried on among young people, (as there is more of it in fome places than others) it will be found, as a thing that univeffally holds, that the young people there are commonly a loofe, vain and irreligious gene ration ; little regarding God, heaven or hell, or any thing but vanity. And that commonly in thofe towns where moft frolicking is carried on, there are the moft frequent breakings out of grofs fins; fornication ih par ticular. 174 Jofeph' s great Temptation Ser. III. 2. If we try it by perfons. If we go through the country, we fhall for the moft part find, that thofe per fons that are greateft frolickers, and are moft addiaed to this praaice, which we are fpeaking of; they are the perfons furthefl from ferious thought, and are the vaineft and loofeft upon other accounts. And whence fhould this be, if fuch a praaice was not finful, or had not a natural tendency to lead perfons into fin. And furthermore, I appeal to the experience of you here prefent, as to what you have found in yourfelves. I defire thofe of you that have made pretences of feri ous religion, and faving piety, and have formerly pre tended to keep up religion in your clofets, and your own fouls ; that you would ferioufly afk yourfelves whe ther or no you have not found, that this praaice has indifpos'd you to ferious religion,- and taken off your minds from it? Has it not tended to your negfea 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 negfeaed it, have you not found that you have been abundantly more flightly, and ready to turn it off in any manner, and glad to have done with it? And more backward to reading and ferious meditation, and fuch things? And that your mind has been exceedingly diverted from re ligion, and that for fome time? I don't fend you far off to find out whether this cuf tom be not of bad tendency — not beyond the fea, to fome diftant country : I fend you no further than to your own breaft to examine your own experience in this matter ; let the matter be determined by that. And then again, let us try this cuftom, by the effea the out-pouring of the Spirit of God on a people has with refpea to it. This we are under great advantage to do ; becaufe there has lately been here in this place, the moft remarkable out-pouring of the Spirit of God, that has ever been in New-England, and it may be in the world, Ser. III. and gracious Deliverance. 175 fince the apoftles days. And 'tis known, that before this, that cuftom of young peoples frolicking did pre vail in the town. And here v/e all know the effea it had. It put an end to it. — It was a cuftom that was wholly done with — It was altogether' laid afide; and was fo for feveral years. It has heen already fhewn that there is no account can be given why the Spirit of God, and the"flourifhing of religion fhould abolifh fuch a cuftom^ unlefs it be be caufe that cuftom, is either in its nature or tendency an enemy to the Spirit of God, and religion. The fruits of the Spirit of God are good, and I hope there are none that have the blafphemy to fay other- wife. And therefore it is good that this cuftom fhould' be removed ; for this is plainly one of the effeas of the Spirit of God. And if fo, it is becaufe the cuftom is bad, either in its nature or tendency; otherwife there would be no good in its being removed. The Spirit of God abolifhed this cuftom for this reafon, becaufe if it had been kept up in the town, it would have had a di rea tendency to hinder that work that the Spirit was a- bout to do amongft us. This was undeniably the rea fon. Suppofing fuch a cuftom had been begun and fet up, by the young people all over the town, in the midft of the time of the late out-pouring of the Spirit,' all of a hidden; would any wife perfons, that have truly the caufe of religion at heart; rejoiced at it? Would not every one at firft thought have concluded, without any hefitation, that it was a thing that looked darkly upon the intereft of religion; and there was great danger that it would take off peoples minds from religion, and make them vain ; and fo put an end to the flourifhing of reli gion ? Would pot every confiderate perfon in this town have thought thus of it? And if fuch a cuftom would .•have had an ill tendency then, fo it will now. Objeaion. The town is not in fuch circumftances now, 176 Jofeph's great Temptation Ser. II as it was then. And though it might have done hui then, by putting an end to the great concern ; yet no^ it may do no hurt : for there is now no fuch great cor cern to be put an end to by it. Anfwer. Tho' the town is not in fuch circumftance now as it was then, yet it ought to be ; there ought t< be as much engagednefs of mind about religion ; as mucl concern among finners; and as much engagednefs a mongthe godly, as then: and it is to our fhame tha there is not. And if fuch a praaice would have tended to deftroy fuch a religious concern, then it certain!] tends to prevent it now. It is a rule that will hold That that which has a tendency to deftroy a thing whef it is, tends to prevent it when it is not. And are w< not praying from Sabbath to Sabbath, and from day tc day, for fuch a concern again? And do not thofe 01 you that pretend to be converted, that have lately fei up this cuftom, pray for the fame? Are you a convert. a faint, and yet not defire that there fhould be any more pouring out of the Spirit of God? The town has caufe to be afhamed of fuch converts, if it has any fuch? And if ye do, why do- you do what tends to prevent it? Again, Let this praaice be tried by the effea that a general decay of religion has with refpea to it. Now we have a trial ; it is now a time that religion is greatly decayed amongft us ; and the effea is, that this cuftom comes in with this decay. Young people begin again to fet up their old cuftbm of frolicking, and fpending great part of the night in it, to the violation of family orders. What is the reafon, if this cuftom is not batf, either in its nature or tendency, that it did not come in before, when religion was lively? Why does it ftay till it can take the advantage of the withdrawment of religion? This is a fign that it is a cuftom that fhuns a fpirit of lively religion, as darknefs fhuns the light, and never comes in till light withdraws. And here again, I would fend perfons to their own Ser. III. and gracious Deliverance. 1 77 experience. How did this praaice come in with you in particular: you, that two or three years ago, feemed to be fo engaged in religion? Did it not come in, did you not begin to praaife it, as the fenfe of re'igion wore off? And what is the matter? Why did not you fet up the praaice then, when your heart was taken up about reading, meditation and fecret prayer to God? If this do not at all ftand 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 praaice and cuftom, or abftain from it? To what purpofe is this changing? One while it muft be avoided as evil, and another while praftiiti and pleaded for as good? The making fuch an altera tion does not look well, nor will it be for the honour of religion in the eye of the world. For whether the prac tice be lawful or not, yet fuch a thing will furely be im proved to our difadvantage. For your avoiding of it then, has this appearance, in the eye of the country; that then you condemned it: and therefore your now returning to it, will appear to them as ba'ckfliding in yoU. Such changelings are ever more, in the eve of of the world, greatly to the difhonour of the prof?.::, on they are of, let it be what it will. Indeed, this cuftom as it is praaifed, does not only tend to fin, but is in itfelf very diforderly, finful and fhameful. For it is attended late in the night, and in the dead of the night, to the negfea of family prayer, and violating all family order ; which is diforder and profanenefs. Is it lawful to rob God of his ordinary facrifices, for the fake of your pleafure, diverfion, and jollity? Are you of that mind, that it is a decent thing, that the ftated worfhip of the great God, fhould give "way to your mirth, and your diverfions? Is this the way of God's holy children, to talk after this manner? Thofe works that are commonly done in the dead of the night, feem to have a black mark fet upon them by the Z 178 Jofeph's great Temptation Set. III. Apoftle, and chriftians are exhorted to avoid them, Rom; xiii. 12, 13. Let us caft off the works of darknefs, and let us put on the armour of light. Let us walk honeftlyt as in the day; not in rioting and drunkennefsr^ not in chambering and wantonnefs. The word here rendered rioting is of far different fignification from the term, as ufed in our laws : for the forcible doing an unlawful thing, by three or more perfons affembled together for that purpofe. Words as they are terms in the law, are often ufed very much befide their common fignification. But the word here properly fignifies, a diforderly con vention of perfons to fpend their time together in plea fure and jollity; So the word is commonly ufed in fcrip ture, (Prov. xxiii. 20.) Be not amongft riotous eaters of flefh. (Prov. xxviii. 7.) He that is a companion of riotous men, fhameth his father. (Luk. xv. 13.) — wafted his flute fiance with riotous living. Again, a black mark feems to be fet on fuch in fcrip ture, (as in 1 Theff. v. 5, 6, 7, 8.) Ye are all children of the light, and the children of the day. we are not of the night, nor of darknefs. Therefore let us not feep as do others; but let us watch and be fiber. For they that fleep, fleep in the night; and they that be drunk, are drunken in the night. Many of you that have lately fet up this praaice 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 the Apoftle, but are looked upon infamous through the world in all ages among foberer fort of people; and all paft writings fhew it. Therefore it is a thing of bad report, and fo forbidden. (Phil. iv. 8.) — Whatsoever things are of good report; if there be any virtue — any praife, think on theft things Ser. III. and gracibus Deliverance. 1 79 Objeaion 1. But the wife man allows of this praaice, when he fays, Ecclef. iii. 4. There is a time to mourn, and, a time to dance. Anfwer. This is nothing to the purpofe; for the ut moft that any can pretend that it proves, is denying it tp be lawful, and allowing it may be ufed under fome circumftances; but not at all, that dancing and other things ufed by our young people in their frolicks are lawful, in thofe circumftances : any mQre than what is faid in the fame chapter, ver. 3. — there is a time to kill, proves that it is lawful for a man to commit murder. To deny that dancing under any circumftances what ever, was lawful, would be abfurd: for there was a re ligious dancing in the Jewifh Church, that was a way of expreffing their fpiritual mirth. So David danced before the Lord. And he calls upon others to praife God in the dance. So there may be other circumftances wherein dancing may not be unlawful. But all this makes nothing to the prefent purpofe ; to prove that this particular cuftom, that we have been fpeaking of among our young people, is not of a bad tendency. And befides, when the wife man fays, there is a time to dance, that does not prove, that the dead of the night is the time for it. The fame wife man doth not juftify carnal mirth, but condemns it. Eccl. ii. 2. I faid vf laughter, it is mad; and of mirth, what doth it? Objeaion 2. If we avoid all fuch things, it will be the way for our young people to be ignorant how to be have themfelves in. company. 1 Anfwer. But confider what this objeaion comes to. It certainly comes to this, viz. That the pouring out of the Spirit of God upon a people, tends to banifh all good condua, good breeding and decent behaviour from among them ; and to fink them down into clown- ifhnefs and barbarity. And if fuch a pouring out of the Spirit of God, as has been amongft us, fhould be con tinued, it would tend to have this effea; for that we Z 2 - 80 Jofeph's great Temptation Ser. III. have feen by experience. The Spirit of -God did aaually put an end to this praaice among us. But who is it amongft us that is not afhamed to make fu.ch an objeaion? Will any of our young converts taii thus? Will you that think you were converted by the late pouring out of the Spirit of God, and are made holy perfons, heirs of eternal life, talk fo blafphemoufly of it? t ' - If our young people are refolute ftill to go on, not- withftanding all that has been faid, I hope that thofe of them that call themfelves converted, will firft find out fome rational, fatisfying anfwer to the arguments that have been ufed againft it. This at leaft may be rea fonably expeaed of them, feeing they make fuch a pro- feffion. You have this day been partaking of the facra ment of the Lord's fupper, and therein folemnly re. newed your profeffion-— — r If after fuch light fet before you, and fuch mercy given, you will go on, Be it known to you, that your eating now, and at other times, will prove only an eat- ing and drinking judgment to yourfelves. And I- defire heads of families, if they have any go- vernment oyer their children ; or any command of their . own houfes, would not tolerate their children in fuch praaices, nor fuffer fuch conventions in their 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 fervice in the world: it tends only to mifchief. — Satan doubtlefs would he glad to have fuch an in tereft amongft us as he ufed to have ; and is therefore ftriving to fleal in, while we are fleeping: but let us roufe up ourfelves, and vigoroufly oppofe his encroach ments. I fliall repeat thofe words of the Apoftle, Rom. xiii. 12, 13, 14, and leave them to the ferious confideration^ pf all perfons, did and young: The night is far fpent," Ser. III. and gracious Deliverance. 1 8 1 the day is at hand; let us therefore caft off the works of darknefs, and let us put on the armour of light. Let us walk honefily as in the day, not in noting and drunken- nefs, not in chambering and wantonnefs, not inftrife and envying. But put ye on the Lord Jefus Chnft, and make no provifionfor the flefh, to fulfil the lufis thereof. i Man's natural Blindnefs in the Things of Religion. fJFebruary, 1740.] SERMON IV. Psalm xciv. 8, 9, i o, 11. Underfiand, ye brutifh among the people: and ye fools, when will ye be wife? He that planted the ear, fhall he not hear? he that formed the eye, jhall he not fee? He that chaftifeth the heathen, Jhall he not correcl? he that teacheth man knowledge, fhall he not know? The Lord knoweth the thoughts of man, that they are vanity. IN thefe words the following things are to be ob ferved. 1. A certain fpiritual difeafe charged on fome, viz. darknefs and blindnefs of mind, appearing in their ignorance and folly. 2. The great degree of this difeafe; fo as to render the fubjeas of it fools. " Ye fools, when will ye be wife?" And fo as to re duce them to a degree of brutifhnefs. " Ye brutifh a- mong the people." This ignorance and folly was to 1 82 Man's natural Blindnefs Ser. IV. fuch a degree, as to render men like beafts. 3. The obftinacy of this difeafe ; expreffed in that interroga tion, when will ye be wife? Their blindnefs and folly was not only very great; but deeply rooted and efta- blifhed, refilling all manner of cure. 4. Of what na- ture this blindnefs is. It is efpecially in things pertain ing to God. They were ftrangely ignorant of his per fections, like beafts : and had foolifh notions of him, as though he did not fee, nor know; and as though he would not execute juftice, by chaftifing and pUnifhin^ wicked men. 5. The unreafonablenefs and fottifhnefs of the notion they had of God, that he did not hear, did not obferve their reproaches of him and his people, is fhewn by obferving that he planted the ear. 'Tis very unreafonable to fuppofe that he who gave power of perceiving words, to others, fhould not perceive them himfelf. And the fottifhnefs of their being infen- fible of God's all-feeing eye, and particularly of his feeing their wicked aaions, appears, in that God is the being who formed the eye, and gave others a power of feeing. The fottifhnefs of their apprehenfion of God, as though he did not know what they did, is argued from his being the fountain and original of all know ledge. The unreafonablenefs of their expeaing to e- fcape God's juft chaftifements and judgments for fin, is fet forth by his chaftifing even the heathen, who did not fin againft that light, or againft fo great mercies, as the wicked in Ifrael did; nor had ever made fuch a profeffion as they. 6. We may obferve, that this dread ful difeafe is afcribed to mankind in general. " The Lord' knoweth the thoughts of man, that they are va nity." The Pfalmift had been fetting forth the vanity and unreafonablenefs of the thoughts of fome of the children of men ; and immediately upon it obferves, that this vanity and foolifhnefs of thought is common and na tural to mankind. Ser. IV. in the Things of Religion. 183 D .0 C T R I N E. There is an extreme and brutifh blindnefs in things of religion, which naturally poffeffes the hearts of mankind. This doarine is not be underflood as any reffeaion on the capacity of the human nature; for God hath made man with a noble and excellent capacity. The blindnefs I fpeak of, is not a merely negative ignorance ; fuch as in trees and ftones, that know nothing. And no wonder; for they have no faculties of underftanding and perception, whereby they fhould be capable of any knowledge. And fuch as is in inferior animals, who though they have fenfitive perception, yet are not capa ble of any intelfeaual views. There is no fault to be found with man's natural 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 fpeak of merely negative, in the manner in which the ignorance of a new-born in fant is fo. Though this don't arife from want of facul ties, yet it arifes from want of neceifary opportunity to exert thefe faculties. The blindnefs that is in the heart of man, which is fpoken of in the text and doarine; is neither for want of faculties, nor opportunity to know, but from fome pofitive caufe. There is a pofitive principle in the heart, of a blinding and befotting nature, that hinders fuch exercifes of his faculties about the things of religion, as God has made them well capable of, and gives him a- bundant opportunity for. There is a principle which may be called, a pofitive principle of ignorance and blindnefs ; a pro-nenefs or inclination in the heart of man to fuch fottifhnefs in thefe great things. In order to make it appear, that fuch an extreme brutifh blindnefs, with refpea to the things of religion. does naturally poffefs the hearts of men, I fhall, 184 Man's natural Blindnefs Set.. IV. 1. Shew how this is manifeft in thofe things that ap pear in men's open profeffion. 2.1 fhall fhew, how it is manifeft in thofe things that are found by inward experience, and are vifible in men's praaice. I. I would fhew, how it is manifeft that there is a fottifh and brutifh blindnefs in the hearts of men in the things of religion,- by thofe things which appear in men's open profeffion. 1 . It appears in the grofsnefs of that ignorance and thofe delufions, which have appeared among mankind* Man has faculties given him whereby he is well capable 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 perfeaions of the Divine Being, his eternal power and God-head, are very manifeft in the works of his-hands. And yet grofly abfurd notions concerning the God-head have prevailed in the world. Inftead of acknowledg ing and worfhipping the true God, they have fallen off to the worfhip of idols. Inftead of acknowledging the one only true God, they have made a multitude of de ities. , Inftead of worfhipping a God, who is an al mighty, infinite, alwife and holy Spirit, they have wor- fhipped the hofts of heaven, the fun, moon and ftars; and the works of their own hands, images of gold and fiber, brafs and iron, wood and ftone; things 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 : fome in the fhape of ferpents, others of fifhes, &c. The fottifhnefs of men in thus worfhipping the lifelefs images which they themfelves have made, is elegantly reprefented by the prophet Ifaiah. " The fmith with " the tongs both worketh in the coals, and fafhioneth u -it with hammers, and worketh it with the ftrength of " his arms. Yea he is hungry, and his ftrength faileth; Ser. IV. in the Things of Religion. 185 " he drinketh no water, and is faint. The carpenter " ftretcheth out his rule : he marketh it out with a line : " he fitteth it with planes, and he marketh it out with " the compafs, and maketh it after the figure of a man, " according to the beauty of a man, that it may remain " in the houfe. He heweth him down cedars, and ta- " keth the cyprefs and the oak, which he ftrengtheneth " for himfelf among the trees of the foreft: he planteth " an afh, and the rain doth nourifh it. Then fhall it " be for a man to burn ; for he will take thereof and " warm himfelf; yea, he kindleth it, and baketh bread; " yea, he maketh a god, and worfhippefh it: he maketh f it a graven image, and falleth down thereto. He " burneth part thereof in the fire: with part thereof he " eateth flefh: he roafteth roaft, and is fatisfied: yea, " he warmeth himfelf, and faith, Aha, I am warm, I " have feen the fire. And the refidue thereof he ma- " keth a god, even his graven image : he falleth down " unto it, and worfhippeth it, and prayeth unto it, and " faith, Deliver 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 underfland. And none confidereth in his " heart, neither is there knowledge nor underftanding " to fay, I have burned part of it in the fire, yea, alfo " I have baked bread upon the coals thereof: I have " roafted flefh, and eaten it, and fhall I make the re- " fidue thereof an abomination? fhall I fall down to " the flock of a tree?" f Many of the images which the heathen worfhipped were made in the moil monftrous and terrible fliapes they could devife; and the more hideous and frightful they appeared, the better they fuppofed they would ferve their turn for gods. Some of their images were made fo as to be the moft unclean reprefentations ; images of men openly expofing their nakednefs. Thefe unclean f Ifai. xliv. 12 J 9. A a 1 86 Man's natural Blindnefs Ser. IV. images they judged appeared in a godlike manner, and worthy to be worfhipped. , Many, inftead of worfhipping a holy and good God, and infinitely perfea Being, afcribed many vices to many of the gods which they worfhipped. One god they reckoned notorious for drunkennefs; others notorious for uncleannefs: to others, they afcribed lying and Healing; to others cruelty; and yet looked upon them worthy to be worfhipped as gods. , Many worfhipped devils, who appeared to them; which they themfelves reckoned to be evil fpirits : but yet built temples to them, and offered facrifices to them, becaufe they were afraid of them. Many worfhipped beafts and birds and fifhes ; and the moft hateful and loathfome animals were moft worfhip ped, as particularly ferpents were more commonly wor fhipped, than any other beaft. Many worfhipped rivers and trees and mountains. They worfhipped many di- feafes. There is fcarce any thing that men have not made gods of. And fo far has that principle of blindnefs with re fpea to the things of religion prevailed, that it has in a great meafure extinguiffied all light in the minds of many, even in matters of morality and civility, and things that have but a diftant relation to religion. *So that many whole nations have profeffedly approved of' many things direaiy contrary to the light of nature; and the moft horrid vices and immoralities have been e- fleemed harmlefs, yea accounted virtues among them; fuch as revenge, cruelty and inceft. Many nations have openly allowed the praaice of Sodomy. And with' fome it has been accounted commendable to marry their neareft relations. Many have even worfhipped their gods in their temples with aas of drunkennefs and whoredom, and the moft abominable lewdnefs. And the more filthy they were in their uncleannefs; they Ser. IV. in the Things of Religion. 187 thought their gods the more pleafed 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 re duced to a ftate very little above the beafts in their com mon cuftoms, and ordinary way of living; and in a great many things far below the beafts : being, if I may fo fpeak, much more beaftly than the beafts themfelves. Now this has not been, becaufe thefe men and na tions, with whom this has been the cafe, have not had the fame faculties that we have. That we be not as ig norant as they, is not becaufe we have better natural underftandings, or that our minds are by nature more clear, and eyes more difcerning; or that our hearts be not naturally fo inclined to fottifhnefs and delufion as theirs. But only becaufe God has not left us fo much to ourfelves, as he has them. He has given us more inftruaion to help , us againft our delufions. God has fo ordered it in his providence, that we fhould have his good word to inftrua us ; and has caufed that we fhould grow up from our infancy in chriftian inftruc- tion. 2. The extreme blindnefs and fottifhnefs in things of religion, which is naturally in the hearts of men, ap pears not only in embracing and profeffing thofe errors that are very great, but alfo thofe that are fo unnatural. They have not only embraced errors which are very contrary to truth, but very contrary to humanity : not only againft the light of nature, but againft the more innocent inclinations of nature. Such has been, and is the blindnefs of many nations in the world, that they embrace thofe errors which do not only exclude all true virtue, all holy difpofitions ; but thofe that have fwal lowed up the more harmlefs inclinations of human na ture. Their blindnefs has led them to many things that are moft unnatural, and what the very nature of man A a 2 1 88 Man's natural Blindnefs Ser. IV. by its more innocent tendency, feems to fhrink at ex ceedingly. Thus they have embraced many grofs delufions, that are as contrary as poffible to natural affeaion. Such as offering up their own children in facrifice to their i- dol ; which has been a common thing in the heathen world. And the parents have not only offered them up to death, but they have brought them, and offered them up to the moft cruel and tormenting deaths: as to be burnt alive: to be fcalded to death in burning brafs;, which was the way of offering up children to Moloch. The image of the idol being made of brafs, in a horrid fhape, was heated red hot; and the poor child was laid naked in this burning brafs, and fo burnt to death. And the parents themfelves brought the child to this offering, however fweet and pleafant a child it might be. And thus the innocent child was tormented till- it died, without any regard to its piteous cries. And it has been the manner of fome nations, to offer in facri. fice the faireft and likelieft, and beft beloved child that they had. And thus many thoufands of poor babes have been offered up. So ftrong has been the tendency of the hearts of men to delufion, that it has thus over« come thofe ftrong natural affeaions 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 againft men's natural love of their own eafe,- and averfion to pain. Many have worfhipped their idols, and do fo to this day, with fuch rites as are moft painful and, tormenting; cutting and gafhing, and mangling, their own flefh. Thus they fottifhly worfhipped Baal of old. " And they cried aloud, and cut themfelves after their manner with knives and lancets, till the blood gufhed out upon them." f And it is ftill the cuftom in fome nations grievoufly to torment themfelves : to kindle a f J King, xviii. 28, Ser. IV. in the Things of Religion. 189 fire to fcorch their own bodies in a moft "miferable man ner: and to put themfelves to various and long conti nued torments to pleafe their idols. And it is the man ner in fome nations for many, on fome occafions, to kill themfelves ; yea, to put themfelves to cruel deaths ; to caft themfelves into great fires, and there burn them felves to death. How ftrong muft be the delufions of men's minds, and how ftrong the tendency of the heart of man to delufion, to carry them fuch a length, and fo to overcome fuch ftrong inclinations of human nature! 3. The extreme blindnefs of the mind of man will appear further, if we confider how general grofs igno rance and delufion has been. It has for the moft part prevailed through the greater part of the world. For moft of the time from Noah's flood to the coming of Chrift, all nations, except the children of Ifrael, were overfpread with grofs heathenifh darknefs; being given up to the moft vain and ridiculous notions, and all man ner of fuperftitious, barbarous, abfurd and unnatural praaices. And for the bigger part of the time fince that, the much greater part of the nations of the world, have been covered with grofs darknefs. It is fo at this day. Many nations are under popifh darknefs, and are in fuch grofs delufions that they wor fhip the Virgin Mary, and a great multitude of dead men, whom their church has canonized for faints: fome real faints, and others abominably wicked men. So they worfhip the bread in the facrament, and account it not only the real body of Chrift, but real Chrift in body land foul, and divinity. They carry a wafer, a fmall piece of bread in proceffion, and fall down before it and adore it, and account it Chrift himfelf, both in his divine and human nature : and yet believe that the body of Chrift is in heaven, and in ten thoufand different places on earth at the fame time. They think they can do works of fupererogation : that is, more good works than they are obliged to do, whereby they bring God 190 Man's natural Blindnefs Ser. IV., into debt to them. They whip themfelves, and put themfelves to other ridiculous penances and fufferings, whereby they think they appeafe the anger of God for their fins. And they pay money to the priefts, to buy -the pardon of their fins: yea, they buy indulgencies for future crimes, or pardon for fins before they commit them. They think they defend themfelves from evil fpirits, by fprinkling holy water. They pay money to buy the fouls of their departed friends out of purgatory ; they worfhip the relics of dead faints ; fuch as pieces of their bones, their teeth, their hair, pieces of their gar ments, and the like. And innumerable other fuch fooi- ifh delufions they are under. A great part of the .nations of the world are Maho metans : many of the articles of whofe belief are too childifh and ridiculous to be publicly mentioned in a folemn affembly. But the bigger part of the inhabitants of the world are to this day grofs, barbarous heathens, who have not the knowledge of the true God, but worfhip idols and devils, with all manner of abfurd and foolifh rites and ceremonies ; and are deftitute of even common ci vility : multitudes of nations being like beafts in human fhape. Now this barbarous ignorance and grofs delufion, being of fuch great extent and continuance ; of fuch ex tent through fo many ages, even the bigger part of the* time from Noah's flood to this day, fhews the caufe is general, and the defea is in the corrupt nature of man kind; and the natural blindnefs of man's mind, and pronenefs of his heart to' delufion. 4. Thefottifh blindnefs and folly of the heart of men appears in their being fo prone to fall into fuch grofs delufions, 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 Ser. IV. in the Things of Religion. 19 r lefs would they fall into them, after they had once been inftruaed in the truth. For, were it not for very ftrange fottifhnefs indeed, they would, when they come to be informed of the truth, and had opportunity to compare it with thofe grofs errors, fo plainly fee the difference ; they would fee fuch a reafonablenefs in the truth, and fuch abfurdity in thofe errors, that they would never be in danger of being deluded by them any more. But yet fo it is ; mankind, after they have been fully inftruaed, and have lived in clear light, have time after time, pre- fently loft the knowledge of the truth, and have ex changed it for the moft barbarous and brutifh notions. So it was foon after the flood, whereby the wicked world, thofe that were vifibly fo, were deftroyed; and none were left but thofe who profeffed the true religion : and they had fuch an eminently holy man as Noah to inftrua them. And though the true God had fo won derfully and aftonifhingly manifefted himfelf in that great work of vengeance againft his enemies, his de- , ftroying the old world: yet the pofterity of Noah, great part of them prefently loft the, knowledge of the true God, and fell away to idolatry; and that even while Noah was living. And the anceftors of Abraham were tainted with that idolatry: and even Terah his own father. " And Jofhua faid unto all the people, " Thus faith the Lord God of Ifrael, your fathers dwelt on the other fide of the flood in old time, even Terah the fa ther of Abraham, and the father of Nachor: and they ferved other gods. And I took your father Abraham from the other fide of the flood, &c." * It feems as though Abraham was called away from his father's houfe, and from his own country for this reafon, that the country was over-run with idolatry. And even many of the pofterity of Abraham and I- faac, Abraham's pofterity by Hagar and Keturah, and that part of Ifaac's pofterity which were of Efau, though * Jofh. xxiv. ii, 3, 4. 1 94 Man's natural Blindnefs Ser. IV. the true religion was fo thoroughly taught and praaifed in the houfes Of thofe holy patriachs, and-God had from time to time fo wonderfully and miraculoufly mani fefted himfelf to them, yet foon caft off the true God, and fell away to idolatry. For not very long after we read of the pofterity 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 holy king Melchizedeck, foon to tally caft off the worfhip of the one" only true God, which he taught and maintained. For before Jolhua brought in the children of Ifrael, the inhabitants 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 the knowledge of the true God, and all thofe religious truths which were then known among them, and funk into grofs ido latry. . So the pofterity of Jacob themfelves, though God had manifefted himfelf fo to them, and had wrought fuch wonders for them in Jacob's and Jofeph's time; yet prefently fell to worfhipping the gods of Egypt. This appears from the words of Jofliua, " Put away the gods which your fathers fefved on the other fide of the flood, and in Egypt." f And how foon did they fall to worfhipping a golden calf in the wildernefs, in the midft of the wonderful and miraculous manifeftations of the one only true God! And notwithftanding idolatry was fo ftriaiy forbidden, and the folly and wickednefs of it fo clearly manifefted in the law of Mofes and in God's providence ; and it was fo much guarded againft every way in the revelation given them, and the whole of God's condua 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 inftrua and govern them, and reclaim thenfc + Jofii. xxiv. 14. get. IV*. M the Things of Religion. 193 from their idbJ&re-'us praaices, from time to time ; and they profeffed to be convinced of their delufion and fol-* fy; and fo repent; yet they would' foon fallawa) again into the moft fottifh idolatry. And this f-hey did foon after fuch great light as they enjoyed in Samuel's, Da vid's and Solomon's time. And fo they did from time to time down to the Babylonifh captivity. And in the apoftles' times, when fuch great things were done to roufe the attention of mankind, and fuch' great light was foread over many nations, multitudes, after they had been inftruaed in the chriftian religion By the apoftles and others,- fell away into the groffeft herefies, and: embraced the moft corrupt and abfurd notions -. After the Roman Empire had been converted front' heathenifhr' to chriftianity, and the light of the gofpel had driven out the fottifh ignorance, and grofs- abfurd- ities of Pagan idolatry, in which they hadv continued for long; they foon began t6 fall away again from the truth into antichriftian fuperftition and idolatry-, in which are' opinions and: praaices1 no lefs- abfurd than thofe of ther Heathen. And a great part of the chriftian! world fell1' away to Mahometifin; And fince the Reformation, wherein God wonder* fully reftored gofpel light in a great part of the chriftian world, which was1 not' but about two hundred years ago, .rnany are fallen- away again, fome to Popery, and fome to grofs herefies, and fome to atheiftical principles: fo that trie reformed church is greatly dirninifhed. And our nation in particular, which has been a na tion favoured with' light, --fince the Reformation;, above moft, if not any in the world; how foon has it in great part fallen away! A great part of it to atheifm and deifm, to grofs infidelity; and others to Arminianifm, and to the'ffocinian and Ariatt herefies, to believe that Chrift is a created dependent God; and to hold other foolifh abfurdities ! And many have of late openly dif- B b 194 Man's: natural Btindnefs Ser. IV.' puted and denied the moral evil of fome of the greateft and moft heinous vices. ; Thefe things fhew how defperately . prone mankind are to> blindhefs and delufion, how addiaed they are to darknefs. God now and then, by his inftruafons, lifts fome nations out of fuch grofs darknefs : but then, how do they fink down into it again, as foon as his hand is with drawn! like an heavy ftone, which though it may be. forced upwards by ftrength of hand, yet, if it be let go, finks. down agairi: and will continue to fink lower and lower with a fwift' progrefs, if no flop be put to it, if there be nothing without to reftrain it: there is a ftrong bent that way. That is the tendency of the mind of man fince the fall, notwithftanding his noble powers and faculties, to fink down into a kind of brutality, to Ioofe and extinguiih all ufeful light, and to gather darknefs : and to fink lower and lower into darknefs.. 5. The extreme and brutifh blindnefs that poffeffes.' the hearts of men naturally, appears in their being fo confident in grofs errors and delufions. Some things. that have been already faid, fhew how confident and affured they are: as particularly, their running fuch great ventures upon it, as offering up their children; and cutting and mangling themfelves. Multitudes live and die in the moft foolifh and abfurd notions and prin ciples, and never feem to make any doubt of their be ing in the right. ' The Mahometans feem to make no doubt but that when they die they fhall go to fuch a paradife as Maho met has promifedthem : where they fliall live in all man ner of fenfual pleafures: and fhall fpend their time in gratifying the lulls of the flefh. 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 Ser. IV. in the* Things of Religion. 195 many of them, as it were, willingly rufh on upon the point of the fword. 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 them out of it, and give them eternal life. And therefore won't fpare vaft firms of money to purchafe deliverance for themfelves, from thofe imaginary torments. And how confident are many hereticks in the groffeft herefies: many qUakers in their quakerifm: and how bold are many deifts in their in fidelity ! SERMON V. Psalm xciv. 8, 9, 10, 11. Underfiand, ye brutifh among the people : and ye fools, when will ye be wife? He that planted the ear, Jhall he riot hear? he that formed the eye, Jhall he not fee? He that chaftifeth the heathen, Jhall he. not correct?, he that teacheth man knowledge, Jhall he not know? The Lord knoweth the thoughts of man, that they are vanity. DOCTRINE. : There is an extreme and brutijh blindnefs in things of religion, which naturally poffeffes the hearts of mankind. I HAVE undertaken to fhew, how manifeft this is in thofe things that appear in men's open profeffion. In order to thifr, I have already confidered_/foe particu lars. Bb 2 %o6 Man's naturai Blindnefs Ser, V, I now proceed to obferve, 6. The defperatehefs of that blindnefs which is in the ¦heart of man appears in that no nation or people in the world, ever have had any remedy or deliverance from fuch grofs ignorance and delufion, from -themfelves. There is no inftance can be mentioned .of any peppjg whatfoever, who have once fallen into heathenifh dark nefs, or any other grofs fiiperftitipns, and ridiculous opi nions in religion, that ever had any remedy by any wifdom of their own? or that have of themfelves be thought themfelves, and grpwn wifer by the improve* ment of their own, faculties, and by inflruaing one ano ther : or that ever had any remedy at all, by the teach ing of any wife men, who did not profeffedly aa, not as of themfelves, but as moved and directed of God: and did not declare, that they had their inftruaions in the firft place from him, Thus in the heathen world: before Chrift's time the whole world excepting the Jews, lay in fheir darknefs for a great many hundred years, even time out of mind, beyond all time that they had any certain hiftory of &r jnong them. And there was no remedy, nor appear ance of any remedy ; but fo they continued ages after ages, rather waxing worfe and worfe, finking deeper. and deeper. Among all the many nations that were in the world, no one ever bethought themfelves, and e- merged out of their brutifh darknefs. There were fome nations in that time that emerged out of flavery to other nations, and caft off the 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 other know* ledge: the Greeks and Romans did fo. They excelled in policy, and in the form of their civil government, They had wife politic rulers ; they had excellent civil laws for regulating their civil ftate: many of which i have been looked upon, and imitated as a pattern by .Ser. V. in the Things of Religion. 1 97 anany chriftian nations fince. They excelled many other nations in arts and government and civility, al- rnoft as much as men do beafts. Yet they never could deliver themfelves from thek heathenifm. Though they were fo wife in other things, jet in matters of religion they were very abfurd and bru- tiih. For even the Greeks and Romans in their moft flourirhing ftate, worfhipped innumerable gods: and fome to whom they afcribed great vices: and fome they worfhipped with moft obfcene and horrid rites. To fome they offered human facrifices. The Romans had a temple dedicated to the furies, which they worfhipped as a God. And they had a multitude of childifh no tions and fables about their gods. And though there were raifed up fome wife men and philofophers among the Greeks and Romans, who bor rowed fome things concerning the true God from the Jews ; yet their inftruaions never were effeaual to de liver any one people, or even one city or town, from their barbarous heathenifm, or fo much as to get any ..one fociety or company of men to unite in the public -worfhip of the true God. And thefe philofophers themfelves had many grofly abfurd opinions mingled ¦with thofe feraps of truth, which they had gathered up. And the Jews, when fell away to idolatry, as they of ten did, never recovered of themfelves. Never any remedy appeared, unlefs God raifed up, and extraordi narily moyed fome perfon to reprove and inftrua them. And in this age of knowledge, an age wherein learn ing, is carried to fuch a great height, even many learned men feem really to be carried away with the grofs errors and fooleries of the popifh religion. ., Europe is a part of the world the moft famed for ci vility, and for arts and fciences of any : and thefe things have been carried to a much greater height in this age, ;-.than in many others : yet many learned men in Europe at this day, who do greatly excel in human arts and li- 198 Man's natural Blindnefs Ser. V, terature, are ftill under popifh darknefs. A deceived heart has turned them afide : nor do they feem to have any power to deliver their fouls: nor does it come into their minds, that there is a lie in their right hands. Many men in France and other countries, who are indeed men of vaft learning and knowledge, and great abilities, yet feem really to think that the church df Rome is the only true church of Chrift; and are zea lous to uphold and propagate it. And though now within this hundred years, human learning has been very much promoted, and has rifen to a greater height than ever in the world : and has greatly increafed not only in our nation, but in France and Italy, and other popifh countries : yet there feems to be no fuch effea of it, as any confiderable turning from popifh delufions; but the church of Rome has rather increafed of late, than other-* wife. And in England, a land wherein learning flourifhes as much as in any in the world, and which is perhaps the moft favoured with light of any; there are many men of vaft learning, and great and ftrong reafonj who have embraced, and do at this' day, embrace the grofs errors of the Arians and Deifts. Our nation, in all its light and learning, is full of infidels, and thofe that are further from Chriftianity, than the very Mahometans themfelves. Of fo little avail is human ftrength, and human reafon and learning, as a remedy againft the extreme blindnefs of the mind of man. The blindnefs of the mind of man, or an inclination to delufion in things of religion is fo ftrong, that it will overcome the greateft learning, and the ftrongeft natural reafon, and as it were, fwallow up thefe things. Men, if let alone, will not help one another: nor will they help themfelves. The difeafe always proves without remedy, unlefs God delivers. This was ob ferved of old : And none confidereth in his heart, neither is there knowledge nor underftanding to fay, I have burnt Se'r. V. in the Things of Religion. 199 part of it in the fire, yea alfo I have baked bread upon the coals thereof: I have roafied flefh and eaten of it, and fhall I make- the refidue thereof an abomination? Shall I fall down to the flock of. a tree? He feedeth of aftoes : a deceived heart hath turned him afide, that he cannot de liver his foul, nor fay, Is there not a lie in my right hand? * If God lets men alone, ho light arifes : but the dark nefs grows thicker and thicker. How is it now at this day among all the nations where the light of the gofpel has not come? Many of whofe anceftors, without doubt, have been in the mid-night darknefs of heathen- ifm for above three thoufand years : and not one people have delivered themfelves, who have not had the light of the gofpel. And this is not owing to their want of as good natural abilities as we have: nor is it becaufe they have an inclination more to negfea their natural abilities, or make a worfe improvement of them than we. 7. The extreme blindnefs of man's heart, in matters of religion appears, by men's falling into grofs delufions, or continuing in them, at the fame time that they have been under great means of inftruaion from God. We have many inftances of this. Rachel in Jacob's family — —The Ifraelites in the wildernefs. They had great means of inftruaion, yet fet up the golden calf, &c. And after Jofhua's time they perfifted in their delufions and folly from time to time, even under the reproofs of the prophets even in fuch horrid delu fions, fo contrary to natural affeaion, as offering their children in facrifice to Moloch, burning them alive, in a moft cruel manner. In Chrift's and the Apoftles' times the Jews had great means of inftruaion, and moft of the nations of the wprld were put under great advantages to come to the knowledge of the truth: Yet - The Papifts in the time of the Reformation, and' fince — - * Ifai. xliv. 19, 20. 200 Man's natural Blindnefs Set. V, The Deifts and Arians in our day- 8. The exceeding blindnefs of men, in things of re ligion,, appears in the endfefs. difputes and controverfies,, that there have been, and are, among men, about thofe things which concern, religion. Of old the wife men and philofophers among, the hea t-hen, were,, as it were, infinitely divided among them felves. Varro, who was one of them,, reckons- up feve^ ral hundred opinions that they had about that one point, Wherein man's happinefs confifted. And they were con tinually in difputes one with another.. But the effeaof their difputes was not any greater union or any better agreement in their opinions. They were as much di vided after they had difputed many ages, as they were at firft : yea much more. So there have long been difputes in the chriftian world about opinions and principles in religion. There is a vaft variety of feas and opinions.; and difputes have been carried on, age after age, with great warmth, and thoufands of volumes have been written one againft a- nother. And all thefe difputes have" not terminated the differences that have been, but they fubfift ftill as much as ever: yea, they increafe and multiply moreand more.- Inftead of ending controverfies by difputing, they do- but increafe them: one difpute only lays a foundation; for another. And thus the world goes on jangling and contending, daily writing and printing; being, as it'i were, deluged with controverfial books : and all to no* purpofe. • The increafe of human learning does not bring thefe : controverfies to an iffue, but does really increafe1 and multiply them; as is evident in this learned age, and in our nation, where learning has lately been' carried to a very great height. There probably never was a time in our nation wherein there was fuch a vaft variety of opinions in matters of religion, as at this day. Every-' i now and then, a new fcheme of things is broached, and Ser. V. in the Things of Religion. 2oi various and contrary opinions are mixed and jumbled, divided and fubdivided : and every new writer is willing to have the credit of fome new 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 re medy for their own, or affording any for their neigh bour's calamity. Thus I have fliewn how the extreme blindnefs that poffeffes the hearts of men is manifeft in what appears in their profeffion. I come now, II. To fhew, how this is manifeft in thofe things that are found by inward experience, and are vifible in men's praaices under the light of the gofpel. i . This appears in their being fo prone to be deceived fo many ways, or being liable to fuch a multiplicity of deceits. There are thoufands of delufions in things which concern the affairs of religion, that men Com monly are led away with, who yet live under the light of the gofpel. They are many ways deceived about God. They think hirh to be an exceeding diverfe kind of Being from what he is. They think him to be altogether fuch an one as themfelves. f They are deceived about his holinefs, they don't realize it, that he is fuch a holy Being as he indeed is: or that he hates fin with fuch a hatred as he declares he does. They are not convinced of his truth, or that he certainly will fulfil his thraat- nings or his promifes. — They are not convinced of his juftice in punifhing fin, as he does.- They have very wrong notions of Chrift. They are not convinced of his ability to fave them, or of the fuf- ficiency of his facrifice and righteoufhefs$, nor of his willingnefj- to receive them. f Pfal. 1. 21. C C 202 Man's natural Blindnefs Ser. V. They commonly are fubjea to a great many errors about their duty. They are ready to bring their prin ciples to agree with their praaices, inftead of bringing their praaices to their principles, as they ought to. do. They will put innumerable falfe gloffes on the rules of God's word, to bend them to a compliance with theit. lulls : and fo they " put darknefs for light, and light for darknefs ; bitter for fweet, and fweet for bitter." They are fubjea to deceits and delufions about the things of this world. They imagine that there is hap pinefs and fatisfaaion to be found in the profits and pleafures and honours, which are to be had here. They believe all the deluding flatteries and promifes of a vain world. And they will hold that deceit and grand de- - lufion, that thefe things are the highefi good; and wiU aa accordingly; will choofe thefe things for their por tion. And they will hold and praaife upon that error, That thefe things are of long continuance, and are to be depended upon. They are greatly deceived' about the things of ano ther world. They undervalue that heavenly glory that is promifed to the faints ; and are not much terrified 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: arid are very ready to imagine that they are not eternal, but will fome time or other have an end. They are deceived about the ftate of good men. They think they are not happy, but live a melancholy life. And they are deceived about the wicked. They envy the ftate of many of them, as accounting them well off. " They call the proud happy, * and blefs the covetous, whom God abhors." f And they ftrive a great deal more after fuch enjoyments as they have, than after fuch as are the portion of the godly. They are fubjea to a thoufand deceits and delufions * Mai. iii. 15. \ Pfal. x. 3. Ser. V. in the Things of Religion. 203 about themfelves. They think themfelves wife, when they are fools. They are deceived about their own hearts : they think them much better than they be. They think they fee many good things in themfelves, when indeed there is nothing good there. They ap pear lovely in their own eyes, when they are nothing but lumps of filthinefs, and their hearts are like the in- fide of a grave, full of dead mens bones and rotten flefh, and crawling worms, and all uncleannefs. Or rather, the inward vault of hell, that is an habitation of devils and every foul fpirit. Thofe things in their hearts are highly efteemed by them, which are an abo mination in the fight of God. Men are very prone to be deceived about their own ftate : to think themfelves fomething when they are no thing; and to fuppofe themfelves " rich and increafed in goods, and to have need of nothing; when they are wretched, and miferable, and poor, and blind and naked." They are greatly deceived about the princi ples they aa from. They think they are fincere in that in which there is no fincerity. They think they do thofe things from love to God, which they do only from love to themfelves. They call mere fpeculative or natural knowledge, fpiritual knowledge: and put confeience for grace; and a fervile, for a child-like fear ; and common affeaions, that are only from natu ral principles, and have no abiding effea, for high dif- coveries, and eminent aaings of grace. Yea, 'tis common with men%to call their vicious difpofitions by the name of fome virtue. They call their anger and malice, zeal for the righteous caufe, or zeal for the public good. They call their covetoufnefs, frugality. They are vaftly deceived about their own righteouf- nefs. They think their affeaions and performances lovely to God, which indeed are to him as a menftru- ous cloth. They think their tears and reformations and prayers, fufficient to make atonement for their fins; Cc 2 204 Man's natural Blindnefi Ser. V. when indeed if all the angels in heaven fhould offe? themfelves in facrifice to God, it would not be fufficir ent to atone for one of their fins. They think their prayers and works, and religious doings? a fufficient price to purchafe God's favour and eternal glory ; when, they, as they perform them, dp nothing but merit hell. They are greatly deceived about their ftrength? They"1 think they are able to mend their own heart6, and worfe fome good principles in themfelves; when they can dp no more towards it, than a dead cprpfe does towards railing itfelf to life. They vainly flatter themfelves, they are able to come to Chrift ¦..¦-- They are greatly deceived about the liability of their- own hearts. They foolifhly think their own intentions and refolutions of what good they will do hereafter, to be depended on; when indeed there is no dependence at all to be had on them. They are greatly deceived about their opportunities, They think, that the long continuance of their opportunity is to be depended on, and that, to morrow is to be boafted of; when indeed there is the utmoft uncertainty pf it. They flatter them? felves that they fhall. have a better opportunity to feek falvation hereafter, than they have now; when there is no probability pf it, but a very great improbability. They are greatly deceived about their own actions and praaices. Their own faults are flrangely hid from their eyes. They live in many ways that are very unbe-» coming Chriftians, but yet feem not to be at all fenfible of it. Thofe evil ways of theirs, which are very plain to others, are hid from them, Yea, thofe very things, which they themfelves account great faults in others, yet they will juftify themfelves in. Thofe things for which they will be very angry with others, yet they at the fame time do themfelves, and often times in a much higher degree, and never once think of it. While they are zealous to pull the mote out of their brother's eye, they know not that 3 beam is m their own eye. Ser. V. in the Things of Religion. 205 Thofe fins that they commit, which they are fenfible are fins, yet they are wofully deceived about. They call great fins, little ones; and in their own imagina tions, find out many excufes, which make the guilt very fmall; while the many heinous aggravations are hid from their eyes. They are greatly deceived about themfelves, when they compare themfelves with others. They efteem themfelves better than their neighbours, who are in deed much better than themfelves. They are greatly deceived about themfelves, when they compare them felves with God. They are very infenfible of the dif ference there is between God and them, and aa in ma ny things as if they thought themfelves his equals ; yea, as if they thought themfelves above him. Thus mani fold are the deceits and delufions that men fall into. 2. The defperate blindnefs that is natural to men, .appears in their being fo ignorant and blind in things that are fo clear and plain. Thus if we confider how great God is, and how dreadful fin againft him muft be, and how much fin we are guilty of, and of what importance it is that his infinite Majefty fhould be vin dicated; hpw plain is it, that man's righteoufnefs is in- fufficient! And yet how greatly will men confide in it! How will they afcribe more jo it, than can be afcribed to the righteoufnefs of any, or all of the fmlefs and glorious angels of heaven, So, what can be more plain in itfelf, than that eternal things are of infinitely greater importance than temporal things ? And yet, how hard is it thoroughly to convince men of it ! How plain is it, that eternal mifery in hell is infinitely to be dreaded? And yet how few appear to be thoroughly convinced of this ! How plain is it, that life is uncertain : and yet bow much otherwife do moft men think ! How plain is it, that it is the higheft prudence in matters of infinite concern to improve the firft opportunity, without trufb ing to another: but yet how few are convinced of this? 206 Man's natural Blindnefs Ser. V. How reafonable is it, confidering that God is a wife and juft Being, to fuppofe that there fhall be a future ftate of rewards and punifhments, wherein every man fhall receive according to his works ? And yet, how does this feem like a dream to moft men. What can be in itfelf more plain and manifeft, and eafily to be known by us, if it were not for a ftrangef blindnefs, than we to ourfelves, who are always with ourfelves, 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 fee all that paffes there. And yet what is there that men are more ignorant of, than they are of themfelves? There are many vicious praaices, the unlawfulnefs of which is very plain; the fins 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 fins : fuch as many aas of grofs uncleannefs : and many aas of fraud, injuftice and deceitfulnefs.; and many others that might be mentioned. There is no one thing whatfoever more plain and manifeft, and more demonftrable, than the being of a God. It is manifeft in ourfelves, in our own bodies^ and fouls, and in every thing about us wherever we turn our eye, whether to heaven, or to the earth, the air or the feas. And yet how prone is the heart of man to call the being of God into queftion ? So inclined is the heart of man. to blindnefs and delufion, that it is prone to Atheifm itfelf. 3. The greatnefs of the blindnefs of the heart of man appears in that fo little a thing will deceive him, and confound his judgment of things. A little felf-intereft ; or only the bait of fome fhort gratification of a fenfual appetite: or a little ftirring of paffion, will blind mens eyes, and make them argue and judge moft ftrangely and perverfely, and draw up the moft abftrrd conclu- fions ; fuch, as if they were indifferent, they would fee Ser. V. in the Things of Religion. lof to be moft unreafonable. The devil finds eafy work with men, to deceive them a thoufand ways: which is an argument of the great weaknefs and blindnefs of our minds. As a little child, that is weak in underftand ing, is very eafily deceived. 4. The wofulnefs of the blindnefs that poffeffes the hearts of men naturally, appears in their being all na turally totally ignorant of that in God, which they had moft need to know; viz. the glory and excellency of his nature. Though our faculties which we have above the beafts were chiefly given us, that we might know this ; and though it be that without the knowledge of which, all other knowledge will fignify nothing to us ; and our faculties are as capable of it, as of any other knowledge whatfoever ; and that which is as plainly and abundantly manifefted as any thing whatfoever innume rable ways, both in the word and works of God: yet all men naturally are totally ignorant of this ; as igno- - rant as one born blind is of colours. Natural men of the greateft abilities and learning, are as ignorant of it, as the weakeft and the moft unlearned ; yea, as igno rant as the very flocks and ftones; for they fee, and can fee nothing at all of it. 5. It appears, in that they are fo 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 the firft opportunity in things of great importance. But in matters of religion, which are of infinitely the greateft importance, they have not this difcerning. In temporal matters they are fenfible that it is a great folly long to delay and put off, when life is in danger, and all depends upon that. But in the concerns of their fouls, they are infenfible of this truth. So in the con cerns of this world they are fenfible it is prudence to improve times of fpecial advantage to embrace a good offer when piade them-^ — They are fenfible ao§ Man's natural Blindnefs Ser. V. that things of long continuance are of greater impor tance, than thofe of fhort duration Yet in religious concerns, none of thefe things are fenfibly difcerned.. In temporal things they are fumciently fenfible, that 'tis a point of prudence to lay up for hereafter, in fummer to lay up for winter — to lay up for their families, after they are dead: but men do not generally difcern the prudence, in making a proper provifion for a future ftate. — In matters of importance in this world, they are fenfible of the wifdom of taking thorough care to be on fure grounds. But in their four'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, ye can difcern the face of the fky, and of the earth: but how is it that ye do not difcern this time ?" f 6. The defperate blindnefs that naturally, poffeffes the hearts of men under the gofpel, appears in their remaining fo flupidly infenfible and deceived, under fo great means of inftruaion and conviaion. If they were brought up under heathenifh darknefs, it would not be fo full a demonftration of it; but thus they re main, though under the cleareft light, under the gk* rious light of the gofpel, where they enjoy God's own inftruaions in his word, in a great fulnefs and plaitt- nefs, and have the evidence and truth of things- fet be fore them from time to time in the plaineft manner. They have the arguments of God's being and perfec tion of another world — —Are told how eternal things are of greater importance than temporal— — 'Of what importance it is to efcape eternal mifery. How much it is worth while to take pains for heavenly glory How vain their own righteoufnefs is But yet And they have not only great means of inftruaion in God's word, but alfo in providence. They have f Luke. xii. 56. Ser. V. in the Things of Religion. 209 the evidences of the fhortnefs and uncertainty of life. " He feeth that wife men die, likewife the fool and the brutifh perfon perifh, and leave their wealth to others." Yet " their inward thought is, that their houfes fhall continue for ever, and their dwelling places to all ge nerations : they call their lands after their own names. Neverthelefs man being in honour, abideth not: he is like the beafts that perifh. This their way is their folly : yet their pofterity approve their fayings." They find the world is vain and unfatisfaaory. — They find the great inftability and treachery of their own hearts ; and how their own good intentions and refolutions are not to be depended on They often 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 profeffion of men ; and alfo by what is found in their inward experience, and is evident in their praaice, of the extreme and brutifh ignorance and blindnefs, which naturally poffeffes their hearts. D d ( 2IO ) SERMON VI. Psalm xciv. 8, 9, 10, 11. Underfiand, ye brutifh among the people : and ye fools, when will ye be wife? He that planted the ear, fhall he not hear? he that formed the eye, Jhall he notjee? He that chaftifeth the heathen, fhall he not cor reel.? he that teacheth man knowledge, fhall he not know? The Lord knoweth the thoughts of man, that they are vanity. DOCTRINE. There is an extreme and brutifh blindnefs in things of religion, which naturally poffeffes the hearts of men. HAVING fhewn how the truth of the doarine is evident, both by what appears in mens open pro feffion, and by thofe things which are found by inward experience, and are manifeft by what is vifible in mens praaice; I proceed to the APPLICATION. The firft ufe maybe of inftruaion, in the following particulars, I. By this we may fee how manifeft are the ruins of the fall of man. It is obfervable in all the kinds of God's creatures that we behold, that they have thofe properties and qualities, which are every way proper- Ser. VI. in the Things of Religion. 211 tioned to their end; fo that they need no more, they ftand in need of no greater degree of perfeaion, in or der well to anfwer the fpecial ufe for which they feem to be defigned. The brute creatures, birds, beafts, fifhes, and infeas, though there be innumerable kinds of them, yet all feem to have fuch a degree of perception and perfeaion given them, as beft fuits their place in the creation, and their manner of living, and the ends for which they were made. There is no defea vifible in them : they are perfea in their kind ; there feems to be nothing wanting, in order to their filling up their place in the world. And there can be no reafonable doubt but that it was fo at firft with mankind. It is not reafonable to fuppofe, that God would make many thoufands of kinds of creatures here in this lower world, and one kind the higheft of them all, to be the head of the reft; and that all the reft fhould be compleat in their kinds, every way endowed with fuch qualifica tions as are proportioned to their ufe and end: and this moft noble creature of all, only left exceeding im- perfea, notorioufly deftitute of what he principally ftands in need of to anfwer the end of his being. The principal faculty by which God has diftinguifhed this noble creature from the reft, is his Underftanding: but would God fo diftinguifh man in his creation from other creatures, and then feal up that Underftanding with fuch an extreme blindnefs, as to render it ufelefs, as to the principal ends of it; and wholly to difenable him from anfwering the ends of an underftanding crea ture, and to make his underftanding rather a mifery than a bleffing to him; and rendering him much more mifchievous than ufeful? Therefore, if the fcripture had not told us fo, yet we might fafely conclude, that mankind are not now, as they were made at firft; but that they are in* a fallen ftate and condition. II. From what has been faid, plainly appears the Dd 2 212 Man's natural Blindnefs Ser. VI. abfolute neceffity of divine revelation. The Deifts deny the fcripture to be the word of God, and hold that there is no revealed religion ; that God has given mankind. no orher rule but his own reafon; which is fufficient,. without any word or revelation from heaven, to give man a right underftanding of divine things, and of his duty. But how is it proved in faa? How much trial has there been, whether man's reafon, without a reve- . lation, would be fufficient or not? The whole world, ex cepting one nation, had the trial from about Mofes's time, to the coming of Chrift, about fifteen hundred years. And was not this long enough for a trial, whe? ther man's reafon alone was fufficient to inftrua him? Thofe nations, who all that time lay in fuch grofs dark? nefs, and in fuch a deplorable helplefs condition, had the fame natural reafon that the Deifts have. And during this time, there was not only one man, or a fucceffion of fingle perfons that had the trial, whether their own reafon would be fufficient to lead them to the know-? ledge 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 never proved fo ? Why has it never happened, that fo much as one nation, or one city or town, or one affembly of men have been brought to tolerable notions of divine things, unlefs it be by the revelation contained in the fcriptures? If it were only one nation that had remained in fuch darknefs, the trial might not be thought fo great ; becaufe one parriV cular people might be under fome difadvantages, which were peculiar. But thus it has been with all nations, except thofe which have been favoured with the fcrip tures, and in all ages. Where is any people, who to this day have ever delivered themfelves by their own reafon, or have been delivered without light fetched from the fcriptures, or by means of the ffofpel of Tefus Chrift? 6 ' J Ser. VI. in the Things of Religion. 213 If human reafon is fufficient without the fcripture, 'tis ftrange that in thefe latter ages, fince navigation has been fo improved, and America and many other parts of the world have been difcovered, which were before unknown; and many hundreds of nations have been found out, which the Chriftian world before knew nothing of: I fay, 'tis very ftrange, that among all thefe newly difcovered nations, no one nation has any where been found already enlightened and poffeffed of true notions about the Divine Being and his perfeaions, and free from heathenifh darknefs, by virtue of that human reafon, they have been poffeffed of this fo many thoufand years. The many poor, barbarous nations here in America had the faculty of human reafon to do what they pleafed with, before the Europeans came hither, and brought over the light of the gofpel. If thi3 human reafon alone was fufficient, it is ftrange no one people were found, in any corner of the land, who were helped with their reafon. There has been a great trial as-to what mens reafon can do, without divine help, in thofe endlefs difputes that have been maintained. If human reafon alone could help mankind, it might be expeaed that thefe difputes would have helped them, and have put an end to mens darknefs. The heathen philofophers had many hundreds of years to try their fkill in this way; but all without effea. That divine revelation, which the church of God has been poffeffed of, has been in the world " as a light fhining in a dark place." f 'Tis the only remedy which God has provided for the miferable, brutifh blindnefs of mankind: a remedy without which, this fallen world of mankind would have funk down for ever in bar- barifm and brutality without any remedy. It is the only means that the true God has made fuccefsful in his -j- 2 Peter i. 19. 214 Man's natural Blindnefs Ser. VI. providence, to give the nations of the world the know ledge of himfelf; and to bring them off from the wor fhip of falfe gods. If human reafon be the only proper means, the means that God has defigned for the enlightening of man kind, 'tis very ftrange that it has not been fufficient for this, nor has anfwered this end in any one inftance. All the right fpeculative knowledge of the true God, which the Deifts themfelves have, has been derived from di vine revelation How vain is it to difpute againft faa, and the expe rience of fo many thoufand years? And to pretend that human reafon is fufficient without divine revelation, when fo many thoufand years experience, among fo many hundreds of nations, of different tempers, cir cumftances and interefts, has proved the contrary? One would think that all fhould acknowledge, that fo 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 innu merable temporal calamities and miferies ; fuch as facri- ficing children, and many other cruelties to others, and even themfelves : befides, that eternal perdition, which may reafonably be fuppofed to be the confequence of fuch darknefs. III. This doarine fhould make us fenfible, how great a mercy it is to mankind, that God has fent his own Son into the world, to be the light of the world. The doarine fhews what great need we ftand in of fome teacher to be fent from God. And even fome of the wifer men among the heathen faw the need of this. They faw that they difputed and jangled among them felves without coming to a fatisfying difcovery of the '. truth; and hence they faw the need there was of a teacher fent from heaven ; .and fpake of fuch a thing. And it is a wonderful inftance of divine mercy that God has fo beheld us in our low eftate, as to provide Ser. IV. in the Things of Religion. 2 1 5 fuch a glorious remedy. He has not only fent fome created angel to inftruct us, but his own Son, who is in the bofom of the Father, and, of the fame nature and effence with him; and therefore infinitely better ac quainted with him, and more fufficient to teach a blind world. He has fent him to be the light of the world, 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 day-fpring from on high, vifiting a dark world, as Zacharias obferves. |[ After Chrift came, then the glorious gofpel began to fpread abroad in the world into one nation and another, delivering thofe " that had fitten in darknefs, and in the region of the fhadow of death." What reafon have we to rejoice and praife God, that he' has made fuch excellent provifion for us; and has fet fo glorious a fun in our firmament, fuch a " Sun of righteoufnefs," after We had extinguiffied the light, which at firft enlightened us; and had, as it were, brought the world into that ftate, in which it was when " without form, and void, and darknefs was on the face of it". * The glory of that light which God has fent into the world, is fully anfwerable to the groffnefs of that darknefs which filled the world. For Chrift who came to enlighten us, is truth and light itfelf, and the fountain of all light. " He is the light, and in him is no darknefs at all."| IV. Hence we may learn, what muft be the thing that will bring to pafs thofe glorious days of light, which are fpoken of in God's word. Tho' mankind be fallen into fuch darknefs, and the world is moftly in the kingdom of darknefs; — yet the fcripture often fpeaks of a glorious day, wherein light fhall fill the earth. " For behold the darknefs f Joh. xii. 46. 1| Luk. i. 77.78,79. * Sec Jer. iv, 22, 23. t 1 Joh. i- 5- 2 1 6 Man's natural Blindnefs. - Ser. VI. fhall cover the earth, and grofs darknefs the people: ^jut the LQrd fhall arife upon thee, and his glory fhall be feen upon thee. And the Gentiles fhall come to thy light, and kings to the brightnefs of thy rifing."* " And he will deftroy in this mountain, the face of the covering caft over all people, and the vail that is fpread over all nations" f " The knowledge of God fhall fill the earth, as the waters cover the feas." \ By what we have heard, we may on good grounds conclude, that whenever this is accomplifhed, it will not be effeaed by human learning, or by the fkill or wifdom of great men. What has be en before obferved of this learned age, is an evidence of this; wherein fpiritual darknefs does fo increafe, with the increafe of learning. God will again make foolifh the wifdom of this world ; and will, as it were, fay in his provi dence, " Where is the wife! where is the fcribe! where is the difputer of this world!" When this fhall be accomplifhed, it will be by a re markable pouring out of God's own Spirit, with the plain preaching of the gofpel of his Son ; the preaching i of the fpiritual, myfterious doarines of Chrift crucified, which to the learned men of this world are foolifhnefs. By the Spirit of God accompanying the preaching of thofe doarines, which are the ftumbling-block of this learned age. " Not by might, nor power, but by my Spirit, faith the Lord of hofts." It will not be by the ' enticing words of man's wifdom; but by the demon- ftration 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 gofpel, that contains the wifdom of God in a myftery, even the hidden wifdom, which^ none of the princes of this world, who have nothing; to enlighten them but their own learning, know any thing of. The Spirit of God, who fearches all things, even the * Ifai. Ix. 2, x. + Ifai. xxv. I. ± Ifai. xi. o. Ser. VT. in, the Things of Religion. 217 deep things of God, muft reveal it. For fet natural men be never fo worldly wife and learned, they receive not the things of the Spirit : they are foolifhnefs to them ; nor can they know them, becaufe they are fpiritually difeerned. This great effea, when it is accomplifhed, will be a giorious effea indeed : and it will be accomplifhed in fuch a manner, as moft remarkably to fhew it to be the work of God, and his only. It will be a more glorious work of God than that which we read of in the begin- ing of Genefis. And the earth was without 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 we may learn the mifery of all fuch per fons, as are under the power of the darknefs, which na turally poffeffes their hearts. There are two degrees of this mifery. 1. That which all that are in a natural condition are the fubjeas of. The doarine fhews, that all fuch as are in a natural condition, are in a miferable condition : for they are in an extremely dark and blind condition. 'Tis uncomfortable living in outward darknefs. What a forrowful ftate would we all be in, if the fun fhould no more rife upon us, and the moon were to withdraw her fhining, and the ftars to be put out, and we were -to fpend the reft of our time in darknefs ? The world would foon perifh, in fuch darknefs. It was a great plague in Egypt, when they had a total darknefs for three days. Outward blindnefs is juftly looked upon as a great calamity. They who are deprived of fight, are deprived of the moft noble of the fenfes: they have •no benefit of external light, one of the moft excellent and needful of the things which God has made in the vifible creation. But they who are without fpiritual f Gen. i. 2, 3. E e 2 1 8 Man's natural Blindnefs Ser. VT. fight and light, are deftitute of that which is far more excellent and neceffary. That natural men are not fenfible, of their blindnefs, and the mifery they are under by reafon of it, 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 thofe 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 heathens are not fenfible of their own darknefs ; are not fenfible but that they enjoy as great light, and have as good underftanding of things, as the moft en lightened 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 minds. The fcripture teaches us that there are fome fuch. What then; Ifrael hath not obtained that which hefeekethfor, but the eleclion hath obtained it, and the reft were blinded. § But their minds were blinded: for until this day remaineth the fame veil untaken away.\ And he faid, go and tell this people, hear ye indeed, but un- derfiand not; and fee ye indeed, but ^perceive not. Make the heart of this people fat, and their ears heavy, andjhut their eyes ; left they fee with their eyes, and hear with their ears, and under/land with their hearts, and convert and be healed. || This judgment, when it is infliaed on men, is commonly for the contempt and abufe of light which' has been offered them, for the commiffion of prefump* tuous fins, and being obftinate in fin, and refifting' the holy Ghoft, after many gracious calls and counfels, warnings and reproofs. j 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 reafon to fup- pofe that there are not multitudes of them ; and moft ' Prov. xxvi. 1 6. § Rom. xi. 7. J 2 Cor. iiL 14. || Ifai. vi. 6. 19. Ser. VI. in the Things of Religion. 219 in places of the greateft light. There is no manner of reafon to fuppofe, that this judgment which is fpoken of in fcripture, is in a great meafure peculiar to thofe old times. As there were many that fell under it in the times of the prophets of old, and of Chrift and his Apo ftles; fo doubtlefs there are now a-days too. And though the perfons are not known, yet doubtlefs there may be more reafon to fear it concerning 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, are efpecially miferable: for they are referved, and fealed over to the blacknefs of darknefs for ever. And the confideration of what has been faid of the defperate blindnefs which poffeffes the hearts pf all natu rally, may well be terrifying to fuch as are yet in a Chrift- lefs condition in this place of light, where the gofpel has been fo long enjoyed, and where God has in times paft, fo wonderfully poured out his Spirit. And let fuch perfons, for their awakening, confider the following things. 1. That they are blinded by the god of this world. Their blindnefs is from hell. This darknefs which na tural men are under, is from the prince of darknefs. This the Apoftle fays exprefly of thofe who remain in unbelief and blindnefs under the gofpel. But if our gof pel be hid, it is hid from them that are loft; in whom the god of this world hath blinded the minds of them that be lieve not.-f They belong to the kingdom of darknefs. In that darknefs which reigns in their fouls, the devil reigns, and holds his dominion there. 2. Confider, how God in his word manifefts his ab horrence and wrath towards thofe who remain fo fot- tifhly blind and ignorant, in the midft of light. How does God fpeak of them! Have all the workers of iniquity no knowledge? * Forty years long was I gricv- f 2 Cor. iv. 3. 4. * Pfal- xiv. 4. E e 2 220 Man's natural Blindnefs Ser. VI. ed with this generation, and faid, it is a people that do err in their heart, and tbey have not known my ways. Unto whom I Jware in my wrath, that they fhould not enter into my reft.\ The ox knoweth his owner, and the afs his mafter's crib : hut Ifravl doth not know, my peo ple doth not confider. Ah finfui nation! — — they have provoked the Holy One of Ifrael unto anger. \ It is a pee-. pie of no underftanding; therefore he that made them will not have mercy on them, and he that formed them will fhew them no favour. § My people is foe-tiff^ they have not known me, they are fottifh children; and they have no ¦underftanding: they are wife to do evil, but to do good they have no knowledge.^ Declare this in the houfe of Jacob, and pubhjh it in the houfe of Judah, faying, hear now this, 0 foolifh people, and without underjlamling-, which have eyes and fee not, which have ears and hear not. Fear ye not ME faith the Lord: will ye not tremble at MTprefence. ** 3. Confider how much wilfulnefs there is fn your ignorance. Sinners are ready wholly to excufe them felves in their blindnefs, and fay Whereas, as has been obferved' already, the blindnefs that naturally poffeffes' the hearts of men, is not a merely negative thing ; but they are blinded by the decatfultiefft offim.ff There is a perverfenefs in their blindnefV. There is not a mere abfence of light, but a malignant oppofition to the light : as; God fays, they know not, nei ther will they undaftand, tbey walk em in darknefs. \\ Chrift obferves, that every one that doth evil, hateth the light, neither cometh to the light. And that this is their condemnation that light is come into the world? yet men loved darknefs rather than light. |]|f And I may appeal to your own conferences, whether you have- not wilfully rejeaed the many inftruaions you have t| Pfal. xcv. 10, 11. X Ifai. i- 3> 4- §. Ifiii. xxvii. 10. f Jer. it. 22. ** Jer. v. 20, 21, 22. -ft Heb. iii. 13. XX Pfal. lxxii J. jjj| Joh. iii. 19, 20. Ser. VI. in the Things of Religion. 221 had: and refufed to hearken? Whether you have not negfeaed to feek after the light Negfeaed your bible Whether you have not been a very negligent hearer of the word preached And negfeaed o- ther proper means of knowledge Negfeaed to cry to God for that wifdom which you need? Yea, have you not refilled the means of knowledge? Have you not refilled and quenched the motions of the Spirit, which at fome times you have had ? And hugged your own fottifhnefs : and taken a courfe to make yourfelf more and more ftupid, by ftifling the conviaions of your own confcience, and doing contrary to the light thereof; whereby you have done thofe things that have tended to fear your confcience, and make yourfelf more and more fenflefs and fottifh ? 4. Confider what is the courfe that God will take to teach thofe that will not be taught by the inflruaions of his word. He will teach them by briars and thorns, and by the flames of hell. Though natural men will remain to all eternity ignorant of the excellency and lovelinefs of God's nature, and fo will have no fpiritual knowledge; yet God in another world will make them thoroughly to underftand many things, which fenfelefs unawakened finners are fottifhly ignorant of in this world. Their eyes in many refpeas fhall be thoroughly opened in hell. Their judgments will be reaified. They fliall be of the fame judgment with the godly. They fhall be convinced of the reality of thofe things which they would not be convinced of here Of the being of a God — His power — Holinefs Juftice. — —That the fcriptures are the word of God. That Chrift is the Son of God— -. — That time is fhort and uncertain. They will be convinced of the vanity of the world Of the bleffed opportunity they had in the world -How much 'tis mens 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 222 Man's natural Blindnefs Ser. VI 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 which he fpeaks of in his word, one way or another: Fpr he will vindicate his own truth; He has undertaken 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 falvation, they fhall be convinced by damnation : 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 be confounded and troubled for ever: yea, let them be put tojhame and perifh. That men may know, that thou, -whofe name is Jehovah, art the moft high over all the earth. * * VI. Hence we may learn what great care we had need all have, that we be not deceived in matters of re ligion. If it be fo that our hearts are all naturally pof-, feffed with fuch an extreme brutifh ignorance and blindt nefs in things of religion, and we are exceedingly prone to delufion; then furely great care ought to be taken to avoid delufion. For that we are naturally prone to delufion, fhews our danger: but the greater our dan ger of any calamity is, the greater had our watchful- nefs 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 ' ftate About our opportunities Thoufands are i deceived in thefe things, and thoufands perifh by that means. Multitudes fall on our right hand and on our left, and are ruined eternally by delufion in thefe things. X Luke xvi. 33. § Pfalm lix. 13, * Pfalm Ixxxiii. 17, 18. Ser. VI. in the Things of Religion. 223 VII. If we are naturally fo blind and ignorant, and prone to delufion ; then hence we learn how foolifh a thing it is for men to lean to their own underftanding, 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 moft reafonable; Truft in the Lord with all thine heart, and lean not to thine own under ftanding. f So is that faying of his, he that trufteth in his own heart, is a fool. * They therefore are fools, who truft to their own wif dom, and will queftion the myfterious doarines of re ligion. Such as — '¦ — becaufe they cannot fee through them -and will not truft to the infinite wifdom of God. And they who are confident and ftiff in their own judgment of themfelves, and their own ftate, from an opinion of their own good difcerning. And they who truft to their own refolutions. The fecond ufe may be of direaion. If it be fo, that we are naturally under the power of fuch fottifh blindnefs, in the things of religion: then this leads and direas us to thefe two methods in order to our being truly wife. 1. That we fhould become fools: be fenfible of our own natural blindnefs and folly. There is a treafure of wifdom contained in that one fentence. If any man among youfeemeth to be wife in this world, let him become a fool, thai he may be wifeA Seeing our own ignorance and blindnefs, is the firft ftep towards having true knowledge. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.% 2. To afk wifdom of God. If we are fo blind in ourfelves, then knowledge is not be fought for out of our own flock, but muft be fought from fome other fource. And we have no where elfe to go for it, but to the fountain of light and wifdom. ¦j: Prov. iii. 5. * Prov. xxviii. 26. % 1 Cor. iii. 18. § iCor. viii. 2. ?42 Men naturally God's Enemies. Ser. VII. 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 mifery on that account. If any man lack wifdom, let him aft of God.* Men naturally God's Enemies. Augufl, 1736. SERMON VII. Romans v. 10. For if when we were enemies, we were reconciled to God by the death of his Son.—— THE Apoftle, from the beginning of the epiftle, to the beginning of this chapter, had infilled on the doarine of juftification by faith alone. And having particularly fpoken to that, in this chapter he goes on to confider the benefits that are confequent on juftifica- tion. And there are three that flow from juftification, which are here fpoken of, viz. Peace with God, piefenf' happinefs, and hope of glory. Peace with God is men tioned in the firft verfe. Therefore being jufiified by faith, we have peace with God, through our Lord Jefus Chrift, In the following verfes he fpeaks of prefent bleffednefs, * James i. $. Ser. VII. Men naturally God's Enemies. 225 and hope of glory, as benefits accompanying juftifica tion. By whom alfo we have accefs by faith into this grace, wherein we fiand, and rejoice in hope of the glory of God. And concerning this benefit of the hope of glory, the Apoftle does particularly take notice of two things, viz. the bleffed nature of this hope, and the fure ground of it.1. He infills on the bleffed nature of this hope, in that it enables us to glory in tribulations. This excel lent nature of true Chriftian hope is defcribed in the following words. And not onlyflo, but we glory in tri bulations alfo, knowing that tribulation worketh patience^ and patience experience, and experience hope; and hope maketh not ajhamed, becaufe the love of God is Jhed abroad in our hearts by the Holy Ghoft, which is given unto us.\ q. d. Through hope of a bleffed reward, that will a- bundantly more than make up for all tribulation, we are enabled to bear tribulation with patience; patiently bearing, and patiently waiting for the reward. And patience works experience ; for when we thus bear tri bulation with patient waiting for the reward, this brings experience of the earneft of the reward, viz. the earneft of the fpirit, in our feeling the love of God fhed abroad in our hearts by the Holy Ghoft. So that our hope don't make us afhamed : though we do bear tribulation, our hope is not difappointed ; for in the midft of our tribulation, we experience thofe bleffed incomes of the fpirit in our fouls, that make even a time of* tribulation fweet to us ; and is fuch an earneft as abundantly con firms our hope: and fo experience works 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 juftification through Chrift's blood; becaufe that while we were t Ver- 3» 4» 5- F f 226 Men .naturally God's Enemies. Ser. VII. without ftrength,, in due time Chrift died for us; while we were ungodly and finners, enemies to God and Chrift. § The Apoftle's argument is exceeding clear and ftrong. That if God has done already fo great' a thing for us, as to give us Chrift, to die and fhed his precious blood for us, which was vaftly the greateft thing, we need no doubt but that he will beftow life upon us, after all this is already done. 'Tis but a fmall thing for God aaually to beftow eternal life, after it is purchafed ; to what it is for him to give his own Son to die, to purchafe it. The giving Chrift to purchafe it, was virtually all : it included the whole grace of God in falvation. When Chrift had purchafed falvation' at fuch a dear rate, all the difficulty was got through, all was virtually over and done. 'Tis a fmall thing, in comparifon, for God to beftow falvation, after it has been thus purchafed at a full price. Sinners that are juftified by the death of Chrift, are already virtually 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 fin : and when he rofe from the dead, he did virtually rife with the efea: he brought them up from death with him, and afcended 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 fhall be faved by his life. The love of God appears much more in his giving his fon to die for , finners, than in giving eternal life after Chrift's death. The giving of Chrift to die for us is here fpoken of as a much greater thing, than the aaual beftowment of life, on two accounts. i . That this is all that has any difficulty in it. 2. When God did this for us, he did it for us, as finners and enemies. But in aaually bellowing falva tion on us after we are juftified, we are not looked up* § See verfe 6— — io. Ser. VII. Men naturally God's Enemies. 227 on as finners. After we are juftified, God don't look on us any longer as finners, but as perfeaiy righteous perfons: he beholds no iniquity in us. We are no more enemies, for then we are reconciled. When God gave Chrift to die for the efea, he looked on them as they are in themfelves ; but in aaually bellowing eter nal life, he don't look on them as they are in fhemfelvesj but as they are in Chrift. There are three epithets ufed in the text and context, as appertaining to finners as they are in themfelves. 1. They are without ftrength, they can't help them felves. * 2. They are ungodly or finners, 3. They are enemies: 'as in the text. DOCTRINE. Natural men are God's Enemies. God, though the creator of all things, yet has fome enemies in the world. Men in general will own, that they are or have been finners. 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 moft finners will own that they have bad hearts, They will own that they don't love God fo much as they fhould do; and that they are not fo 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 God's enemies. They don't fee how they can be truly fo called ; they are not fenfible that they wifh God' any hurt, or endeavour to do him any. But we fee that the fcripture fpeaks of them as e- nemies to God. So in our text, and elfewhere, And you that were fometime alienated, and enemies in your * Ver. 6, 7, 8. F f 2 228 Men naturally God's Enemies. Ser. VII. minds by wicked works. § The carnal mind is enmity a- gainft God. J And that all natural, or unregenerate men are indeed fo, is what I fhall endeavour now particularly to fhew. Which I propofe to do in the following method. _ * i. I fhall fhew, in what refpeas they are enemies to God. 2. To how great a degree they are enemies. 3. Why they are enemies. , 4. I fhall anfwer fome objeaions. I. I am to fhew, in what refpeas they are enemies to God. 1 . 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 thofe with whom they are friends: they are apt to think highly of their qualities, to give them their due praifes; and if there be defeas, to cover them. But thofe to whom they are enemies, they are difpofed to have mean thoughts of; they are apt to en tertain a difhonourable opinion of them : they will be , ready to look contemptibly upon any thing that ispraife- worthy in them. So it is with natural men towards God. They en tertain very low and contemptible thoughts- of God. Whatever honour and refpect they may pretend and make a fhew of towards God, if their praaice 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 honour and refpea, not worthy to be much taken notice of. The language of their hearts is, Who is the Lord, that I Jhould obey his voice? * What is the Almighty, that we Jhould ferve him? and what profit Jhould we have if we pray unto him ? f They count him worthy neither to be loyed nor feared. They dare not behave with that flight § Col. i. 21. X R°m- vii. 7. * Exod. v, 2. f Jobxxi. ij. Ser. VII. Men naturally God's Enemies. 229 and difregard'towards one of their fellow creatures, when a little raifed above them in power and authority, as they dare, and do towards God. They value one of their equals much more than God, and are ten times more afraid of offending fuch an one, than of difpleaf- ing the God that made them. They caft fuch exceed ing contempt oh God, as to prefer every vile luft before him. And every worldly enjoyment is fet higher in their efteem, than God. A morfel of meat, or a few pence of worldly gain, is preferred before him. ' God is fet laft and loweft in the efteem Pf natural men. • 2. They are enemies in the natural relifh of their fouls. They have an inbred diftafte and difrelifh of God's perfeaions. God is not fuch a fort of being as they would have. Though they are ignorant of God; yet from what they hear of him, and from what is ma nifeft 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 averfion to him. They hear God is an 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 in 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 no manner of beauty or lovelinefs, nor tafle any fweetnefs in them. And upon the account of their diftafte of thefe perfeaions, they diflike 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 be otherwife than he is, an infinitely holy God. 'Tis from this difrelifh that natural men have of the '230 Men naturally God's Enemies. Ser. VII. 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 poffible from God. A na tural man is averfe to communion with God, and is naturally difinclined to thofe exercifes of teligion, where in he has immediately to do with God. It is faid of wicked men, God is not in all his thoughts.^ 'Tis evi dent that the mind of man is naturally averfe to thinking about God: and hence if any thoughts of God be fuggefted to the mind, they foon go away; fuch thoughts are not apt to reft in the minds of natural men. If any thing is faid to them of God, they are apt to forget it : 'tis like feed that falls upon the hard path, it don't, at all enter in, and the fowls of the air foon catch it away : or like feed that falls upon a rock. Other things will flick; but divine things, do, as it were, rebound : and if they were caft into the mind, they meet with that there which foon thrufts them out again : they meet with no fuitable entertainment, but are foon chafed away. Hence alfo it is that natural men are fo difficultly perfuaded to be conftant 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 it is becaufe they are averfe to a work, wherein. they have fo immediately to do with God; and they na turally love to keep at a diftance from God. 3. Their wills are contrary to his will. God's will and theirs, are exceeding crofs the one to the otherv God wills thofe things that they hate, and are moft a- verfe to ; and they will thofe things that God hates. Hence they oppofe God in their wills : they fet up their. wills againft the will of God. There is a dreadful, vio lent and obftinate oppofition of the will of natural men to. the will of God. t Pfalm. x. 4. Ser. VII. Men naturally God's Enemies. 231 They are very oppofite to the commands of God. It is from the enmity of the will, that the carnal mind is not fubjecl to the law of God, neither indeed can be. \ Hence natural men are enemies to God's government. They are not loyal fubjeas, but enemies to God, con- fidered as lord of the world. They are entire enemies to God's authority. 4. They are enemies to God in their affeaions. 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 great mea fure lie hid in fecure times, when God lets men alone, and they meet with no great difturbance of body or mind; yet, if God does but touch men a little in their confciences, by manifefting 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, hilling, and fpitting poifon at God. There is abund ance of fuch a principle in the heart. 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 al 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 have put forth themfelves in as dread ful a manner. The Scribes and Pharifees 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 •j- Rom. vii. 7. 23* Men naturally God's enemies. Ser. VII. men come to be call into hell, then their malice againft God will appear. Then will it appear what dreadful malice- they have in their hearts. Then their hearts will appear as full of malice, as hell is full of fire. But when wicked men come to be in hell, there will be no new corruptions put into their heart; but only old ones will then break forth without reflraint. 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 ftir up the exercife of corruption, and lefs to reftrain it than on earth : but there will be no new corruption put in. A wicked man will have no principle of cor ruption in hell, but what he carried to hell with him. There are now the feeds of all the malice that will be exercifed then. The malice of damned fpirits is but a branch of the root, that is in the 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 praaice. They walk contrary to him* Their enmity againft God don't lie ftill, but they are exceeding aaive in it. They are engaged in a war againft God. Indeed they can't hurt God, he is fo much above them; but yet they do what they can. They oppofe themfelves to his honour and glory: they oppofe themfelves to the intereft of his kingdom in the world : they 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 defigns ; while God is doing one work, they are doing the contrary, and as much as in them lies; counterworking. God feeks one thing, and they feek direaiy the contrary. They lift under Satan's banner, and are his willing foldiers in his oppofing the kingdom of God. I proceed now, II. To fay fomething with refpea to the degree of this * Lev. xxvi. 21, Ser. VII. Men naturally God's Enemies. %\% enmity: tending in fome meafure to fhew, how great e* nemies natural men are to God. i. They have no love to God; their enmity is mere enmity without any mixture of love. A natural man is wholly deftitute of any principle of love to God, and never had the leaft exercife of this love. Some na tural men have better natural tempers than others ; and fome 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 natural man is as defti tute of love to God, as a dead, ftiff, cold corpfe is of vital heat. " I know you, that ye have not the love of God in you."f 2. Every faculty and principle of aaion is wholly under the dominion of enmity againft G od. The na ture of man is wholly infeaed 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 perfeaiy fubdued under it, and enflaved to it. This enmity againft God, has the ab folute poffeffion of the man. The Apoftle Paul, fpeak ing of what he was naturally, fays, " I am carnal, fold under fin." || The underftanding is under the reigning power of this enmity againft God, fo that it is entirely drak'ned and blinded with regard to the glory and excellency of God. The will is wholly under the reigning power of it. All the affeaions are governed by enmity againft God: there is not one affeaion, nor one defire, that a natural man has, or that he is ever ftirred up to aa from, but what contains in it enmity againft God. A natural mart is as full of enmity againft God, as any viper, or any venomous beaft, is full of poifon. 3. The power of the enmity of natural men againft God, is fo great, that it is infuperable by any finite f John v. 43. || Rom. vii. 14. G g 234 Men naturally God's Enemies. Set. VII. power. It has too great and ftrong a poffeffion of the ¦ heart, to be overcome by any created power. Natural men cannot overcome their own enmity; fet them ftrive never fo much with their own hearts. Indeed, a natural man never fincerely ftrives to root out his enmity a- gainft God ; his endeavours are hypocritical : he de lights in his enmity, and choofes it. Neither can others do it, though they fincerely, and to their utmoft, en deavour to overcome this enmity. If godly friends and neighbours labour to perfuade them to caft away their enmity, and become friends to God, they cannot per fuade them to it. Though minifters ufe never fo many arguments and entreaties, and fet forth the lovelinefs" 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 cannot overcome it : ftill they will be as bad enemies to God, as ever they were. The tongue of men or of angels cannot perfuade them to relinquifh their oppofition to God. Miracles will not do it. How many miracles did the children of Ifrael fee in the wildernefs! yet their enmity againft God remain ed; as appeared by their often murmuring. And how often did Chrift ufe miracles to this end without effea, but the Jews yet obftinately flood out. " O Jerufalem, Jerufalem, thou that killefl the prophets, and floneft them which are fent unto thee, how often would 1 have gathered thy children together, even as a hen gatheretfe- her chickens under her wings, and ye would not."f And how great did the enmity of thefe people appear to be after all; how fpiteful and venomous were their hearts towards Chrift, as appears by their cruel treatment of him, in his laft fufferings ! 4. They are mortal enemies to God; /. e. They have that enmity in their hearts, that ftrikes at the life » f Math, xxiii. 37. Ser. VII. Men naturally God's Enemies. 235 of God. A manTnay be no friend to another, and may have an ill fpirit towards him ; and yet not be his mor tal enemy: his enmity will be fatisfied and glutted with fomething fhort of the death of the perfon. But it is not fo with natural men, with refpea to God: they are mortal enemies. Indeed natural men cannot kill God. They have no hope of it, and fo make no attempts: It has ever been looked upon fo much above 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; and their nature fhews their good will to pull him down out of heaven, and dethrone him if they could! Yea, they are enemies to the being of God, and would be glad if there was no God. And therefore it neceffarily 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."| This faying in his heart, there is no God, implies in it,. not only an aptnefs 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 origi nal are thus, "Che fool hath faid in his heart, no 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, no God," they will perhaps fhew the Pfalmift's meaning more fully, than as they are now tranflated. "The fool hath faid in his heart, no. God." That is, " I would have none, I don't defire any, I wifh there was none ; that would fuit my inclination beft." That is the language of the inclinations of a natural man ; " no God. Let there be no God for me, let me have no God : let the world be emptied of a God, he ftands in my way." And hence he is an Atheift in his heart, he is ready to -J- Pfalm xiv. i. Gg 2 S3'6 Men naturally God's Enemies* Ser. VIL think there is none; and that alfo is ready to be the language Of his heart, " there is no God." The viper's poifon is deadly poifon ; and when he bites, he feeks the precious life. And men are in this refpea a generation of vipers. Their poifon, which is enmity againft God, feeks the life of God, 0 genera*: tion of vipers, f The wicked are efiranged from the womb —Their poifon is like the poifon a ferpent. || For th,eif- mine is the vine of Sodom, and of the fields of Gomorrah i their grapes are the grapes of gall, their clufiers are biU ter. Their wine is the poifon of dragons, and the cruel •venom of afps. * The divine nature being immortal, and infinitely out of our reach, there is no other trial poffible, whether the enmity that is naturally in the heart againft God, be mortal or no, but only for God to take on him the hu man nature, and become man; fo as to come within man's reach, that they fhould 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? Why, when once God became man, and came down to dwell here, among fuch 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 with him, They had rather Barrabbas, who greatly deferved death, fhould live, than he fhould not die. Nothing would re- ftrain them from it; even all his preaching, and all his miracles: but they would kill him. And it was not the ordinary kind of execution that would fatisfy them : but it muft be the moft cruel, and moft ignominious they poffibly could invent. And they in the-time of it, added to it, and aggravated it as much as ever they could, -by mocking him, and fpitting on him, and feourging f Matji. iii. 7. |J Pfaln, Iviii. 3, 4. * Deut. x^y. ^2, 33. Ser. VII. Men naturally God's Enemies 237 him. This fhews what the nature and tendency of man's enmity againft God is; here it appeared in its true co lours. 5. Natural men are greater enemies to God, than they are to any other being whatfoever. Natural men may be very great enemies to their fellow creatures; but not fo great as they are to God. There is no other being that fo much ftands in finners way, in thofe things that they chiefly fet their hearts upon, as God. Men are 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 may be reconciled, and be friends. But natural 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 are to the devil, Yea, they treat the devil as their friend and mafter, and join in with him againft God. Te are of your father the devil, and the lufis of your father ye will do : he was a murderer from the be ginning, f f John viii. 44. ( 23* ) SERMON -VIII. Romans v. io. For if, when we were enemies, we were reconciled to God by the death of his Son. DOCTRINE. Natural Men are God's Enemies. In fpeaking to this Doarine, it was propofed, i. r I ^O fhew in what refpeas they are enemies to J. God. 2. To how great a degree they are enemies. 3. Why they are enemies. 4. To anfwer fome objeaions. The two firft things propofed, have been attended to in the foregoing difcourfe. I now proceed, III. To fhew why, or on what account they are ene mies to God. The general reafon is, That God is oppofite to them in the worfhip of their idols. The apoflacy of man does fummarily confift in de parting from the true God, to idols ; forfaking his Crea tor, and fetting up other things in his room. When God at. firft created man, he was united to his creator; the God that made him was his God. The true God was the objea of his higheft refpea, and had thepoffeffion of his heart. Love to God was the prin ciple in his heart, that ruled over all other principles; Ser. VIII. Men naturally God's Enemies. 239 and every thing in the foul, was wholly in fubjeaion to it.. But when man fell, he departed from the true God, and the union that was between his heart and his Crea tor was broken : he wholly loft the principle of love he had to God. And henceforward man clave to other gods. He gave that refpea to the creature, which is due to the Creator. When God ceafed to be the objea of his fupreme love and refpea, other things of courfe became the objeas of it. Man will neceffarily have fomething that he refpeas as his god. If man don't give his higheft refpea to the God that made him, there will be fomething elfe that has the poffeffion 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 fet up the creature in his room. And fo man came to be at enmity againft the true God. For having loft his efteem 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 falfe gods ; and man continuing ftill to worfhip idols, enmity necef farily 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 dearefl. A man will be the greateft enemy to him who oppofes him in what he choofes for his god : he will look on none as ftanding fo much in his way, as he that would deprive him of his god. " Ye have taken away mv gods ; and what have I more?"f A man, in this refpea, can't ferve two mafters, that ftand in competition for his fer- ivice. And not only, if he ferves one, he cannot ferve f Judg. xviii. 24. 240 Men naturally God's Enemies. Ser. VIIL the other ; but if he cleaves to one, he will neceffariiy hate the other. " No man can ferve tv/o matters ; for either he will hate the one, and love the other, or elfe he will hold to the one, and defpife the other. Ye can not ferve God and mammon."f And this is the very reafon that men hate God. In this cafe it is, as when two kings fet up in one kingdom, in oppofitiori one to the other; and they both challenge the fame throne, and are competitors for the fame crown: they that are loyal, hearty fubjeas to the one, will neceffarily be enemies to '. the other. It always happens fo, nor indeed can it be otherwife. As that which is a man's god, is the objea of his higheft love; fo that God who chiefly oppofes him in it, muft be the objea 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 efteem and honour from God, and proudly exalts himfelf. As Satan did : he was not wil ling to be in fuch fubjeaion ; and therefore rebelled, and fet up himfelf for God. So a natural man, in the proud and high thoughts he has of himfelf, fets up him. felf upon God's throne. And he gives his heart to the world, worldly riches, and worldly pleafures, and worldly honours : they have the poffefiion of that regard which is due to God. The Apoftle fums up all the ido latry of wicked men in their love of 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 of the flefh, the luft of the eye, and the pride of life, is not of the Father, but is of the world."* And the Apoftle James obferves, that a man muft neceffarily be the ene my of the true God, if he be a friend of the world. " Know ye not that the friendfhip of the world is enmi- t Mat. vi. 24. * i Joh. ii. 15. 16. Ser. VliL Men naturally G,oa*s Enemtih 241 ty with God ? Whofoever therefore will be a friend of the world, is the enemy of God*"f A}I the firt that men commit, is what they do irt the fervice of their idols : there is no one aa of fin, but What is an aa 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 fervice of their idols, iii the following refceas* 1. He manifefts his Utter abhorrence of their Worfhip of their idols* Their idols are what they love above all things: they would by no meafts part with them* This wickednefs is fweet Unto them.* If you take them away what have they more? If they loofe their idols, they loofe their all. To rend away their idols from them, would be more grievous to them, than to tend body and foul afunder: it is like rending their heart in twain. They love their idolatry: but God don't approve of it, but exceedingly hates it J he hate£ it implacably, and will 'by rto means be reconciled to it \ and therefore they hate him* God declares an infinite hatred of every aa of fin which they do; of every aa that they do in the fervice of their falfe gods. He ap proves of it in no part, but hates it all. He declares himfelf tP be an holy God, and declares himfelf to be an holy God, and a jealous God ; a God that is very jealous of his oWrt honour; and that greatly abhors the giving that honour to another. 2. He utterly forbids' their cleaving to thofe idols, and all the fervice that they do to them* He not only 'ihews that he diflikes it but he utterly forbids it \ and demands that they fhould worfhip him, and ferve him pnly, and givertheir hearts wholly to himj Without tole-> rating any competitor* He allows them to ferve their idpls in no degree ; but requires them to caft them away ft Jam. iy< * Job xx. 12. H h 242 ' Men naturally God's Enemies. Ser. VIIL utterly, and pay no more worfhip to them, at any time. He requires a final parting with their idols. _ Not only that they fhould refrain from them for a while, but caft them away for ever ; and never gratify their idolatrous refpea 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 it. 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 paft idolatry. He threatens them with his eternal wrath, for their having departed from him, and, their having chofen to themfelves other gods. He threatens them for that difpofition they have in their hearts to cleave to other gods : he threatens the leaft degrees of that refpea which they have in their hearts to their idols. He manifefts that he will not tolerate any regard 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 atonement that they can make. He will not forgive them, what ever they do in religion; whatever pains they take; whatever tears they fhed. He will accept of no money or price that they have to offer. ..v And he threatens every future aa of their idolatry* He not only forbids them ever to be guilty of the leaft aa, but forbids them on pain of eternal damnation. So flriaiy does God prohibit them from the fervice of their idols, that are fo dear to them, that are their all, and which they would on no account part with; He threatens them with everlafting wrath for all ex ercifes of inordinate love of worldly profit: for all ma. nifeftations of inordinate regard to worldly pleafures, Ser. VIII. Men naturally God's Enemies. 243 or worldly honours. He threatens them with everlaft ing torments for their felf-exaltation. He requires them to deny themfelves, and renounce themfelves, and to a- bafe themfelves at his feet, on pain of bearing his wrath to all eternity. The ftrianefs 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 lufis, in fome degree; and his threatnings were not fo awful againft all indulgence of their luft : if his threatnings were not fo abfolute; if his difpleafure could be appeafed 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 tp their idols, to every degree of their fervice of them ; and has threatened everlafting wrath, infinite calamity for all that they do in the fervice of their lulls; and holds them bound under his wrath therefore. And this makes them irreconcilable enemies to him. For this reafon, the Scribes and Pharifees were fuch bitter enemies to Chrift; becaufe he fhewed himfelf to be fuch an enemy to their pride, and conceit of their own wifdom, and their felf-righteoufnefs, and inordinate affeaation of their own honour, which was their God. Natural men are enemies to God, becaufe he is fo op- 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 their de light, and all their happinefs, viz. their gods. He is an enemy to that which natural men value as their greateft honour and higheft dignity; and which they truft wholly to, that which is all their dependence, viz. their own righteoufnefs. Hence natural men are greater enemies to God, than Hh 2 a'44 Men naturally God's Enemies. Ver. Vlffi they are to any other being* Softie of their fellow" creatures may ftand very much in their way, with regard to fome things they fet their hearts upon; but God op pofes them with refpea to all their idols, and thofe gods which are their all. And then God's oppofition to their idols, which are above all things dear to them, is infi nitely great. None of our fellow creatures ever oppd* fes us in any of our interefts fo much as God oppofed Wicked men in their idolatry: for God has an infinite oppofition againft it, His infinite oppofition is manu felted 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 fhewn, in fome meafure, why natural men are God's enemies; I proceed to the laft thing propofed, IV. To confider and make anfwer to fome obje&I* Pns, that fome may be ready to make againft this. Natural men don't generally conceive themfelves td be fo bad: they have not this notion of themfelves, that they are enemies to God, And therefore when they hear fuch doarine as this taught them, they ftand ready to make objeaions, Obj. 1. Some natural men may be ready to fay, " I do not know that I feel any fuch enmity in my heart againft God, as is fpoken of. I am not fenfible- tha^ I am fuch a dreadful enemy, fo as to hate God, and to have a mortal enmity againft him : and to have a difpo* fition, if I could, to kill him. I feel no fuch thing , in myfelf, and why fhould I think that I have fuch a thing in me? If I have fuch enmity, why don't I feel it ? If I am a mortal enemy, why fhould not I know it better than any body elfe? How can others fee what is in my heart, better than I myfelf? If I hate one of my fellow creatures, and have a fpirit againft Setf. VIIL Men naturally God's Enemies. 24$ him, I can feel it inwardly working." To fuch an objeaion I would Anf. 1. If you do but obferve yourfelf, and fearch your own heart, unlefs you are ftrangely blinded, yon may be fenfible of thofe things, wherein enmity does fundamentally confift. As particularly, you may be fenfible that you have at leaft had~a low and contemptible efteem of God ; and that you in your efteem fet the trifles and vanities of this world, far above him; fo as to efteem the enjoyment of thefe 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' honour but very little. Or if by fome means you have blinded yourfelf now, fo as to think you do regard them now, doubtlefs you can look back and fee that you have not : regarded them, You may be fenfible that you have had a difrelifh and averfion towards God ; an op pofition to thinking of God, or to have any thing to do with him; fo that it Would, have been a very uncom fortable tafk to have been confined to it for any time; and that when the vanities of the world, at the fame time, have been very pleating to you ; and you have been all fwallowed 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 are plain in natural men; it is nothing but fome great delu fion that can hide them from you. And thefe things are the foundation of all enmity: if thefe things be in you, all the reft that we have fpoken of will follow of courfe. 2. One reafon why you han't more fenfibly felt the exercifes of malice againft God, is that your enmity is now exercifed partly in your unbelief of God's being; 246 Men naturally God's Enemies'. Ser. VIII. and this prevents its appearing in other ways, that other- wife it would. Man has naturally a principle of Atheifm in him; an indifpofition to realize God's being, and a difpofition to doubt of it. The being of God does not ordinarily feem real to natural men. All' the dif- coveries that there are of God's being, in his works, won't overcome the principle of Atheifm, that is in th« heart. And though they feem in fome meafure to be rationally convinced, yet it does not appear real; the conviaion is faint, there is no ftrong conviaion im- preffed on the mind, that there is a God : and often times they are ready to think that there is none. Now this will prevent the exercife of this enmity, that other- wife would be felt ; particularly, it may be an occafion of there not being thofe fenfible exercifes of hatred, that otherwife there would be. It may in fome meafure be illuftrated by this: If you had a rooted malice againft another man, a princi ple that had been long eftablifhed there; if you fhould hear that he was dead, and fo fhould conceive that he had no being, the fenfible workings of your malice would not be felt, as when you realized it that he was alive, or that there was fuch a perfon : and that althoJ there be the fame thing in the foundation, which would appear, if you fhould afterwards hear the news contra? diaed, 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 exercife of your enmity, in being glad of it. And thus your not realizing it, that God has a being* may prevent thofe fenfible workings of hatred, that other- wife you would have. If wicked men in this world were fenfible of the reality of God's being, as the wicked are in another, they would feel more of that hatred, that men in another world do. The exercife of corrupt tiofi in one way, may, and often does prevent it work»| ing in other ways. As covetoufnefs may prevent the Ser. VIII. Men naturally God's Enemies. 247 exercife of pride, fo Atheifm may prevent malice ; and yet it may be no argument of there being any the lefs of a principle of enmity in the heart; for it is the fame 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 wifh him dead, and to defire, if it were poffible, to kill him, may now difpofe and incline to think there is none. Men are very often apt to think things are 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 poffible 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 fin 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 haft thou done, and I kept filence : thou thoughtefi that I was alto gether fuch a one as thyfelf* 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, one of your own feigning, the fruit of your own vain, deluded imagination. So that your objeaion arifes from this, that you don't find fuch a fenfible hat red againft that God which you have formed, to fuit yourfelf; a God that you like better than the true God. But this is no argument that you han't bitter enmity againft the true God ; for it was your enmity againft the true God, and your not liking him, that has put you * Pfalm 1. 2 1. $4$ Men naturally Cod's Enemies. Set. VTIL Upon forming up another in your imagination, that you like better. It is your enmity againft thofe attributes of God's holinefs and juftice, and the like, that has put you upon conceiting another, who is not fo holy as he is, and don't hate fin fo much5 and won't be fo ftriaiy jjaft in puniffiing it; and whofe wrath againft fin is not fo terrible. But if you was fenfible of the vanity of your own conceits, and that God was not fuch an one as you have imagined; but that he is, as he is indeed, an infinitely holy, juft, fin hating and fin revenging God, who will not tolerate nor endure the worfhip of idols, you Would -be much more liable to feel the fenfible exercife^ of enmity againft him, than you are now. And this ex perience confirms. For we fee that when men come t 2(i' K k 25"8 Men naturally God's Enemies. Ser. IX. God in them, has been only in hypocrify. That often times you have fet forth in your prayers, that God was a great God, and a glorious God, and an infinitely holy God, as if you greatly honoured him on the account of thefe attributes; and you, at the fame time, had no 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 thanked him that you was alive, and thanked him for thefe and thofe mercies, when you have not found the leaft 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 reftraints were thrown off, you would foon throw off all your fhew of refpea. Take away fear, and take away a regard to your own intereft, and there would foon be an end to all thofe ap pearances of love, honour, and reverence, which now you make. All thefe things are not at all inconfiftent with the moft implacable enmity. The devil himfelf made a fhew of refpea to Chrift, when he was afraid that he was going to torment him; and when he hoped to perfuade Chrift to fpare him lon ger. When he faw Jefus, he cried out, and felt 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. * Obj. III. Some may perhaps objea againft this doc trine of their being God's enemies, the religious af-, feaions they have fometimes experienced. They may be ready to fay, That when they have come before God in prayer, they have not only ufed refpeaful terms and geftures, but they have prayed with affeaion; their prayers have been attended with tears, which" they arei * Luke viii. 28. Ser. IX, Men naturally God's Enemies. 259 ready to think fhewed fomething in the heart. Anf. Thefe affeaions have rifen from other caufes, and not from any true refpea to God. As particularly, 1. They have rifen from felf-love, and not love to God. If you have wept before God, from the confi deration of your own" pitiful cafe; that has been be caufe you loved yourfelf and not becaufe you had any' refpea to God. And if your tears have. been from, forrow for your fins ; you have mourned for your fins, becaufe you have finned againft yourfelf, and not be caufe you have finned againft God. When ye fafled and mourned, did ye at allfafi unto me, even unto Me? || 2. Pride, and a good thought of themfelves, very commonly has a great hand in the affeaions of natural men. They have a good opinion of what they are doing when they are praying; and the reffeaion on that, affeas them: they are affeaed with their own goodnefs. Men's felf-righteoufnefs often occafions tears. An high opinion of themfelves before God, and an imagination of their being perfons of great account with him, has affeaed them, in their tranfaaions with God. There is commonly abundance of pride in the midft of tears ; and pride is in a great meafure the fource 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 are an argument, that you be. In your very tears, you are, in a vain conceit of yourfelf, ex alting yourfelf againft God. 3. The affeaions 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 though he were a being liable to be wrought upon in his affec tions. They conceive of him as one whofe heart could be drawn, whofe affeaions can be overcome, by what l| Zech. vii. 5, Kk 2 «r$cr Men naturally Gdd's EhetofetS - Ser. 13^ he fees in them. They conceive of him as being takei^ with them, and their performances; and this works on their affeaions ; and thus one tear draws anpther, and? their affeaions increafe by reffeaion. And oftentimes; they conceive of God as one that loves them, and is ar friend to them: and fuch a miftake may work muchorf their affeaions. But* fuch affections that arife toward;} God, as they conceit him to be, is no argument thai fhey have not the fame implacable hatred towards" God? corifidered as he really is. There is no concluding' that men are not enemies, becaufe they are affeaed and fhed tears in their prayers, and the like. Saul was veryV much affeaed when David expoftulated with hint! •Jbout purfuing after him, and feeking to kill him, ; David's words wrought exceedingly upon Saul's af feaions. And H came topafs when David had made an \ end of fpeaking thefe wards unto Saul, that Saul faid, Is ' this thy voice, my fon David? and Saul lift up bis voice and wept. * He was fo affeaed that he wept aloud, and called David his fon, though he was but juft before feeking his life. But this affeaion pf Saul's was no ar? gUment that he did not ftill continue in his enmity againft David, He was David'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 purfuing |)avid, and feeking his life again, The APPLICATION, This fliall be pf inftruaion, in feveral inferences, Inf. I. If it be fo, that natural men are God's enemies; then hence we may learn, how much we are indebted to God for h,is reftraining grace. If- all na-, £urai men are God's enemies, what would they not dp, J i Sam. xxiv. 16. chap. xxvi. i,&c. Ser. IX. Men naturally God's Enemtet. 4&f U they were not reftrained! For what has one that is an eneiny, within himfelf, or in his difpofition, to re-r ftrain hini from aaing againft him that he is an enemy to ? Hatred won't reftrain a man from aaing any thing Whatfoever againft him that is hated. Nothing is too ba.d for hatred, if it be mere hatred, and no love; no- |mng is too bad for that to do towards the objea of it,. Hatred fhews no kindnefs either in doing, or forbearing. Only hatred will never make a man forbear to aa any thing whatfoever againft God; for the very nature of hatred is to feek evil, But wicked men, as has been (hewn, are mere enemies to God. They have hatredj without any love at all. And hence natural men have nothing within them, in their own nature, to reftrairt them from any thing that is bad, be it never fo bad : and therefore their reflraint muft not be owing to nature, but to reftraining grace, And therefore whatever wick ednefs we have been kept from, it is not becaufe we have not been bad enough to commit it; but it is God has reftrained 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. $ny worfe principle than this, And there can be no principle that will go further in wickednefs than this, if it be neither mortified nor reftrained, But it is not mortified in natural men; and therefore all that keepsr them from any degree of wickednefs, is reftrained. If we have feen others do things that we never did ; and if they have done worfe than we, this is owing to re ftraining grace. If we have not done as bad as Pha raoh, it is owing to divine reftraints. 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 reftrained our corruption. If we have ever heard or read of any that have done worfe than we ; if we have not gone the length in finning, that the moft wicked pirates or carnal perfecutors haye gone, this is 262 Men naturally God's Enemies. Ser. IX,.; owing to reftraining grace. For we are all naturally the enemies of God as much as they. If we have not committed the unpardonable fin, it is owing to re ftraining grace. There is no worfe principle in exercife in that fin, than enmity againft God. There is the en tire fountain, and all the foundation of the fin againft the Holy Ghoft, in that enmity againft God, that we all have in us, and naturally reigns in us. It is not we ourfelves that reftrain ourfelves from the commiffion of the greateft imaginable wickednefs ; for enmity againft God reigns in us and over us; we are under the power and dominion of it, and are fold under,. it. We do not reftrain that which reigns over us. A "flave, as long as he continues a meer flave, cannot controul his mafter. " He that committeth fin, is the fervant of fin."| So that the reflraint of this^ our cruel tyrant, is owing to God, and not to us. What does a poor, impotent fubjea do to reftrain the abfolute Lord, that has him wholly .under his power? How much will it appear that the world is indebted to the reftraining grace of God, if we confider that the world is full of enemies to God. The world is full of inhabitants ; and almoft 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 reftrain them ? God's work in the reflraint that he exercifes over a wicked 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 letting bounds to its proud waves, and faying, hitherto fhalt tholi corhe, 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 meafure upon earth as it ¦ f Joh. viii. 34. Ser. IX. Men naturally God's Enemies. 263 is in hell, did not God reftrain the wickednefs of the world. But in order to the better underftanding how it is owing to the reftraining grace of God, that we are kept and withheld from the higheft aas of fin, I would here obferve fever al things. 1. Whenever men' are withheld from finning by the common influence of God's Spirit, they are withheld by reftraining grace. If finners are awakened finners, and are made fenfible of the great guilt that fin brings, and that it expofes to a dreadfui^punifhment; they under fuch circumftances dare not allow themfelves in wilful fin : God reftrains them by the conviaions of his. Spirit; and therein their being kept from fin, is owing to reftraining grace. And finners that live under the gofpel, that are not awakened finners, but in a great meafure fecure, yet commonly have fome degrees of the influence ofGod's Spirit, with his ordinances influ encing natural confcience. And though they be not fufficient thoroughly to roufe them out of fecurity, or " make them reform ; yet they keep them from going fuch lengths in fin, as otherwife they might do. And when it is thus, this is reftraining grace. They are very ftu* pid and fottifh; yet they would be a great deal more fo, if God fhould let them wholly alone. 2. All the reftraints that men are under from the word and ordinances', is from reftraining grace. The word and ordinances of God might have fome degree of influence on men's natural principles of felf-love, to reftrain them from fin, without any degree of the influ ence of God's Spirit: but this would be the reftraining "grace of God ; for God's goodnefs and mercy to a finful world, appears in his giving his word to be a reflraint on the wickednefs of the world. When men are re ftrained by fear of thofe punifhments that the word of God threatens; or by' the warnings of the word, or by the offers and promifes of it; when the word of God ftfe>4 -Men naturally Cod's EHenwest Ser.-tXi works upon hope* Or Upon fear j or natural cBnfeieflcfjj to reftrain men from fin, this is the reftraining grace of God* When we. are reftrained thus, 'tis owing to the mercy of God that we are reftrained. 'Tis an inftanqg of God's mercy that he has revealed hell, to re^ftr-jin men's wickednefs ; and that he has revealed a Way of falvation, and a poffibility of eternal life, This is a thing that has great influence on men, to reftrain theiji from fin ; and this is the reftraining grace of God. '. , : 3. When men are reftrained from fin, by the ligfit of nature, this alfo is reftraining grace. If men are deftitute of the light of God's word, yet the light of natural confcience teaches that fin 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 reftrained by this, they are to attribute their reftraints to the re ftraining grace of God; for it is God who is the auth'qi1 of the light of nature, as well as the light of revelation. He in mercy to mankind, makes known many things t>y natural light to work upon men's fear and felf love, to reftrain their corruptions. 4. When God reftrains riien*s corruptions by hjs providence, this is reftraining grace. And that whether1 it be his general providence, or his providence in order ing the ftate of mankind; or his particular providence^ or providential difpofals towards them in particular, (1 .) God doth greatly reftrain the corruption of the world, by ordering the ftate of mankind. He has fet mankind here in a mortal ftate and that is a great re flraint on their corruption. He hath fet mankind insa ftate of probation for eternity, and that is a great re flraint to corruption. God hath fo ordered the ftate of mankind, that ordinarily many kinds of fin and wick-j ednefs are difgraceful, and what tend to the hurt of a man's character and reputation amongft his fellowj men; and that is a great reflraint. He hath fo .difpofe/l Ser. IX". Men naturally Cod's Enemies. -265 ,^the world, that many kinds of wickednefs are many ^yays very contrary to men's temporal intereft; and that is a great reftraint. God has fo difpofed the Eftate,? of mankind that they are led to prohibit many lands of wickednefs by human laws ; and that is a great 'reftraint. God hath fet up a church in the world, made tip of thofe who, if they are anfwerable to their profef fion, have the fear and love of God in their hearts ; and they by holding forth light and the word of God, and keeping up the ordinances of God in the world, and by warning others, are a great reftraint to the wick ednefs of the world. '" But in all thefe things, the reftraining grace of God appears. It is God's mercy to mankind, that he has fo ordered .their ftate, that they fhould have fo many things, by fear and a regard to their own intereft, to reftrain their corruptions. It is God's mercy to the World, that the ftate of mankind here, does fo differ in that refpea, from the ftate of the damned in hell; where men will have none of thefe things to reftrain 1 them: they won't be in fuch circumftances that will fo influence their hope and fear, to reftrain them from fin. The wifdom ,of God, as well as the attributes of God's grace, greatly appears in thus difpofing things for the reftraining of the wickednefs of men. (2.) God doth greatly reftrain the corruptions of men by his particular providence, or providence to wards particular perfons ; by placing men in fuch cir cumftances as to lay them under reftraints. And to this it is often owing that fome natural men never go fuch lengths in finning, or are never guilty of fuch atro cious wickednefs as fome others, that providence has placed them in different circumftances. If it were not for this, many thoufands of natural men, who now live fbber and orderly lives, would do as Pharoah did. The feafon why thev do not, is, that providence has placed L 1 466 Men naturally God's Enemies'. Ser. IX. them in different circumftances. If they were in the fame circumftances as Pharoah was in, they would do as he did. And fo, if in the fame circumftances as Manaffah— — as Judas as Nero-— But providence reftrains their corruptions, by putting them in fuch circumftances, as not to open fuch a door or outlet for their corruption, as he did to them. So fome do not do fuch horrid things as others, they do not live fuch horribly vicious lives as fome others, becaufe providence has reftrained them by ordering that they fhould have a better education than others. Providence has ordered that they fhould be the children of pious parents, it may be, or fhould live where they fhould enjoy many means of grace; and fo providence has laid them under re- ftraints. Now this is reftraining grace. The attribute ofGod's grace is exercifed in thus reftraining perfons in providence. And oftentimes God reftrains men's corruptions by particular events of providence. By particular affliai- ons they are brought under, 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, and that otherwife they would perpetrate. Or fomething happens unexpeaed 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 from fhedding blood, as he intended to do, ** Now therefore, my lord, as the Lord liveth, and as thy foul liveth^ feeing the Lord hath withholden thee from coming to fhed blood, and from avenging thyfelf with thine own hand ¦'¦"" • "* God withheld him from it no otherwife, than by ordering it fo in his providence that Abigail mould come, and by her wifdom fhould cool and pacify him, and perfwade him to alter his purpofef . 5. Godly perfons are greatly indebted to reftra&U * 1 Sam. xxv. 26. f See ver. 32, 33, 34. Ser. IX. Men naturally God's Enemies. 267 ing grace, in keeping them from dreadful aas of fin. So it was in that inftance df David, that has been juft mentioned. Godly perfons when God has left, and has not reftrained them, have fallen into dreadful aas of fin. So did David, in the cafe of Uriah — Lot — Peter — And when other godly perfons are kept from falling into fuch fins, or much worfe fins than thefe, it is owing to the reftraining grace of God. Merely having a principle of grace in their hearts, or merely their being godly perfons, without God's prefence to reftrain them, will not keep them from great aas of fin. That the godly do not fall into the moft horrid fins that can be conceived of, is owing not fo much to any in- confiftence between their falling into fuch fins, and the having a principle of grace in the heart, as it is owing to the covenant mercy of God, whereby he has pro- mifed never to leave nor forfake his people ; and that he will not fuffer them to be tempted above what they are able; but with the temptation will make a way for them to efcape. If faving grace reftrains men from great aas of fin, this is owing to God who gives fuch exercifes of grace at that time when the temptation comes, that they are reftrained. Let not the godly therefore be infenfible of their "indebtednefs to the reftraining grace of God. Though the godly cannot be faid to be enemies to God, becaufe a principle of enmity does not reign; yet they have the very fame principle and feed of enmity in them, .though it be mortified. Though it be not in reigning power, yet it has great ftrength; and is too ftrong for them, without God's almighty power to help them a- gainfi it. Though they be not enemies to God, becaufe they have another principle, befides a principle of en mity, viz. a principle of love ; yet their old man, ' the body of fin and death that yet remains in them, is a mortal enemy to God. Corruption in the godly, is not a whit better than it is in the wicked. The corrup- L 1 3 268 Men naturally God's Enemiesl Ser. IX* tion in them is of as bad a natUre every whit, as that which is in a mortal enemy to God : it aims at the life of God, where-ever ft is. And though it be not m reigning power ; yet it would dreadfully rage, were it not for God's reftraining grace. God gives his reftraining grace to both natural men and godly men; but only there is this difference. God gives his reftraining grace to his xhildren in the way of covenant mercy : it is part of the mercy promifed to them in. his covenant. God is faithful, and will not leave them to fin in like manner as wicked men dO; other* wife they would do every whit as bad. Let not therefore the godly attribute it to thenifelves^ pr merely to their own goodnefs, that they are not guilty of fuch horrid crimes as they hear of in others : let them confider it is not owing to them, but to God's re- ftraints. , s Thus all, both godly and ungodly, may learn front this doarine, their great indebtednefs to the reftraining; grace of God, Ser. X. Men naturally God's Enemies* 269 SERMON X. Romans v. 10. For if when we were enemies, we were reeoneiledto God by the death of his Son DOCTRINE. Nattiral men are God's enemies. IN fpeaking to this doarine, it has been (hewn, in what refpeas they are God's enemies, — to what de gree they are enemies, — and why they are fo. And fome objeaions have been anfwered.? And we have proceeded to the improvement of the doarine, in one inference. I now proceed to Inf. II. Hence we may learn the reafon why natu* ral men will not come to Chrift : for they do not come becaufe they will not come. Te will not come to me, thai ye might have life. * When we fay that natural men are not willing to come to Chrift, it is not meant that they are not willing to be delivered from hell ; for without doubt, no natural man is willing to go to hell. Nor is it meant, that they are not willing that Chrift fhould keep them from going to hell. Without doubt* natural men that are under awakenings, do often greatly defire this. But if they do defire it, this does not argue that they are willing to come to Chrift; for notwithftand* in gtheir defire to be delivered from hell, yet their hearts don't clofe with Chrift, but are averfe to him. They * Joh. v. 40, «7» Men naturally God's Enemies. Ser.-X. fee nothing in Chrift wherefore they fhould defire him j no beauty nor comelinefs to draw or incline their hearts to him. And they are not willing to take Chrift as h< is; they would fain divide Chrift. There are fome things in him that they like, and others that they greatly diflike ; 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 Chrift as he is offered; for in doing fo, they, muft of neceffity part with all their fins; they muft fell the world, and part with theiroww righteoufnefs. But they are not willing to do that; they had rather, for the prefent, run the venture of going to hell, than do that. When men are truly willing to come to Chrift, they are freely willing. It is not what they are forced and driven to by threatnings ; but they are willing-to came, and choofe to come without being driven. But nati^. ral men have no fuch free willingnefs; but on the con trary have an averfion. And the ground of it is that which we have heard, viz. That they are enemies tp God. Their having fuch a reigning enmity againft God, makes them obftinately refufe to come to Chrift.. If a man is an enemy to God, he will neceffarily be an ene my to Chrift too; for Chrift is the Son of God; he is; infinitely near to God, yea he is God. 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 hini into the world. And in doing what he did in the work of redemption, he wrought the works of God. He al ways did thofe things that pleafed God; and all that he does as a faviour, is to the glory of God. And one great thing that he aimed at in his redemption, was to deliver them from their idojs which they had chofen, and bring them to God. The cafe being fo, and finners being .enemies to God, they will neceffarily be oppofite to coming to Chrift; for Chrift is of God,, and as a fan, Ser. X. Men naturally God's Enemies. 271 our feeks to bring them to God only : but natural men are not of God, but are averfe to him. Inf. III. From this cfoarine we may learn, how- dreadful the condition of natural men is. Their ftate is a ftate of enmity with God. If we confider what God is, and what men are, it will be eafy for us to conclude that fuch men as are God's enemies, muft be miferable. Confider, 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 made 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 look on yourfelf as in very unhappy cir cumftances, if your neighbours were all your enemies, and none of your fellow creatures were your friends. If every body were fet againft you, and all defpifed and hated you, you would 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, when you and the al mighty God are enemies one to another? What avails either the friendfliip or enmity of your neighbours, poor little worms of the duft, that are about you, in compa- rifon of the friendfliip or enmity of the great God of heaven and earth? Confider, 1 . If you continue in your enmity a little longer, there will be a mutual enmity between God and you to all eternity. God will appear to be your dreadful and ir reconcilable enemy. And you know not how foon it will come to this. If you fhould die an enemy to God, there will be no fuch thing as any reconcilation after death. God will then appear in hatred of you. As you are a mere enemy to God, fo God will then ap pear a mere enemy to you; he will appear in perfea •zji Men naturally God*s Enemies* Ser. X. hatred, without any love, and without any pity, and without any mercy at all. As you hate God, he will hate you. Andthatwillbe verified of you : My foul loath ed them, and their foul abhorred me. f And then God will be your enemy for ever. If you be not reconciled fo as to become his friend in this life, God never wrfl 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 cannot move the heart of God by any of your cries. You will have no mediator offered you ; there will be no day's man betwixt you. So that it becomes you to confider what it will be to have God your enemy to all eternity, without any poflibility of being reconciled. Confider, what will it be to have this enmity to be: mutual or maintained for ever on both fides? For as God will for ever continue an enemy to you, fo you 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 no re ftraint, but it will break out and rage without controul. When you come to be a fire-brand of hell, you will be a fire-brand in two refpeas, viz. As you will "be all on fire full of the fire ofGod's wrath: and alfo as you will be all on a blasze with fpite and malice towards God. You will be as full of the fire of malice, as you will with the fire of divine vengeance, and both will make you full of torment. Then you will appear as you are, a viper ill- deed. You aye now a viper; but under great difguife; a wolf in fheep's cloathirig: but then your mafk will be pulled off; you fhall loofe your garments, and walk naked. * Then will you as a ferpent fpit poifon at God, and vent your rage and malice in fearful blafphemies. Out of that mouth, out of which, when you open it, will proceed flames, will alfo proceed dreadful blafpheV t Zech. xi. 8. * Rev. xvi. 15. JSer.. X. Men naturally God's Enemies. 273 .mies againft God. That fame tpngue, to cpol which ypu will wifh for a drop of water, will be eternally em ployed in curfing and blafpheming God and Chrift. And that not from any new corruption being put into your heart; but only from God's withdrawing. his hand from reftraining your old corruption. And what a miferable way will this be of fpending your eternity ! ¦. (2.) Confider, What will be the confequence of a -mutual enmity between God and you, if it be continued. £[ow you find yourfelf left alone ; you find no very terrible event: but there will be great changes. Tho' Jhitherto you have met with no very great changes, yet they will come. After a little while, dying time will 'come ; and then what will be the confequence of this .enmity ? God, whofe enemy you are, has the frame of your body in his hands. Your times are in his hand; and he it is that appoints your bounds. And when he fends death to arreft you, and change your countenance, and diffolve your frame, and take you away from all your earthly friends, and from all that is dear and plea fant to you in the world; what will be the iffue then of God and you being enemies one to another? Will not you then ftand in need of God's help? Would not he ¦be the beft friend in fuch a cafe, worth more than ten thoufand earthly friends? If God be your enemy, then who will you betake yourfelf to for a friend? When you daunch forth into the boundlefs gulf of eternity, then ;you will need fome friend to take care of you, but if Gqd .be your enemy, where will you betake yourfelf? Ypur foul muft go naked into another world, in eternal fepa- vration from all worldly things : and you won't be able ¦to difpofe of yourfelf;' your foul will not be in its .own power to defend, or difpofe of itfelf. "Will you •not then need to have God for a friend, into whofe .hands you may commend your fpirit? And how dread ful will it be, to have God your enemy then ! The time is coming when the frame of this world M ni 274 Men naturally God's Enemies. Ser. X# fhall be diffolved. Chrift fhall defcend in the cloud* Df heaven, in the glory of his Father ; and yOu, with ill the reft of mankind, muft ftand before the judgment Teat of God. Then what will be the confequence of this mutual enmity between God and you! If God be your, enemy, who will ftand your friend ? Who elfe will be able to help you, and what will you do ? And whaf 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 pafs, it will greatly alter the appearance 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. "i But under this head, confider more particularly feve- ral 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, and thofe that he is an enemy to? Confider, you that are enemies to God, whether or no you fhall be able to make your part good with him. Do we provoke the Lord to jealoufy ? Are wefirongef than he? f Have you fuch a conceit of your own ftrength/ 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 hands can be ftrong, or your heart endure? Do you think you fhall be well able to de fend yourfelf? 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? And do you think that you fhall be able to uphold your fpirits, when God aas 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 f i Cor. x. 22. Ser. X. Men naturally God's Enemies if j thus will I do unto thee — and becaufe I will do this unto thee, prepare to meet thy God. — * Is it not in vain to fet the briars and thorns in battle againft God? Is it not like fetting dry briars and thorns in battle array againft devouring flames; which though they feem to be armed with natural weapons, yet the fire will pafs through them, and burn them together? f And if you endeavour to fupport yourfelf under God's wrath, cannot God lay fo much upon you as to fink and crufh you? Cannot he lay you under fuch mi- fery, as to caufe your fpirit quite to fail ; fo that you fhall find no ftrength to refifl him, or to uphold your felf? ,Why fhould a little worm think of fupporting- himfelf againft an omnipotent adverfary? Has not he that made you, and gave you your ftrength and your courage, got your ftrength and courage in his hands? Is it an hard thing for him to overcome it? Confider God has made your foul ; and he that made it, knows how to punifh it, to what degree he will. He can fill it with mifery; he can bring what degree of forrow, and anguifh, 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 in his hands; and he can enlarge it, and make you capa ble of more mifery, as much more as he will. If God .bates any one, and fets himfelf againft him as his ene my, what cannot he do with him? How dreadful muft it be to fall into the hands of fuch an enemy! Sureiy, It is a fearful thing to fall into the hands of the living God. || 2. If God be your mere enemy, you may rationally conclude that he will aa as fuch in his dealings with you. \Ve have already obferved that you are a mere enemy * Amos, iv. 12. t See Ifai. xxvii, 4. . || Heb. x. 31. M m 2 376* Men naturally God's Enemies* Ser.X.; to God; that is, have enmity without any love or true refpea. So, if you continue to be fo, God will appear to be your mere enemy; and will be fo forever, with out being reconciled. But if it be fo, he will doubtlefs aa as fuch. If he eternally hates you, he will aa in his dealings with you, as one that hates you with mere hatred,, without any love Or pity. The proper tendency and aim of hatred is the mifery of the objea hated; mifery, and nothing elfe. So that you may expea Gptl will make you miferable, and that you will not- be fpa- red; for fparing is not the effea of hatred, but of pity and mercy; which is a quite different thing from en mity. Now God does not aa as your mere enemy: If he correas you, it is in meafure. He now exercrfes abun dance of mercy to you. He threatens you now; bufi it is in a way of warning, and fo in a merciful way. He* now calls and invites, and ftrives with you, and waits to be gracious to you. But hereafter there will be an end to all thefe things: In another world God will ceafe to fhew 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 roaring of a lion. J But if the wrath of a man, a fellow-worm, be fo terrible, what is the wrath of God!- And God ¦will doubtlefs fhew it to be immenfely more dreadful. If you will be an enemy, God will make you knoW that it is not a light thing to be an enemy to God, and have him for an enemy to you. God will doubtlefs glorify himfelf as an enemy, in his dealings with thofe, to whom he is an enemy. That is, he will aa fo as to glorify thofe attributes which he exercifes as an. enemy; which are his majefty, his power and juftice. God will X PlOV. xix. 12. Ser. %. Men naturally God's Enemies. 277. deal fo with you as to glorify thefe attributes in your deftruaion. His great majefty, his awful juftice, and mighty power, fhall be fhewed upon you. What if God willing tojhew his wrath, and to make his power known, endured with much long fuffering the veffels of wrath fitted to deftruclion. \ - (4.) Confider, What God has faid he will do to hia enemies. He has declared that they fhall not efcape; but that he will furely punifh them. Thine hand Jhall find out all thine enemies, thy right hand Jhall find out all thofe that hate thee, -j- And repay eth them that. hate him to their face, to deftroy them : he will not be flack to him that hat eth him, he will repay him to his face* The Lord Jhall wound the head of his enemies, and the hairy fcalp of fuch an one as goeth on fiill in his tref- paffes. § Yea, God hath fworn that he will be avenged on them; and that in a moft awful and dreadful manner. For I lift up my hand to heaven, and fay, I live for ever. If I whet my glittering fword, and mine hand take hold o?i judgment ; I will render vengeance to mine enemies, and I will reward them that hate me. 1 will make mine arrows. drunk with blood (and my fword Jhall devour flejh) and- that with the blood of the fiain— from the beginning of re venges on the enemy. || The terriblenefs of that deftruc-. tion that God will bring on his enemies, is here varioufly fet forth. As particularly, in God's " whetting his glittering fword," as one that prepares himfelf to do fome great execution. " His hands take hold on judg ment," to fignify that he will furely reward them as they deferve. " He will render vengeance to his enemies, and reward them that hate him," /'. e. He will render their full reward; he won't fail or come fliort. As in the forementioned place it was faid, he would not be flack in this matter. " I will make mine arrows drunk X Rom. ix. .22. f Pfal. xxi. 8. * Deut. vii. 10.. § Pfal. lxviii. 21. [| Deut. xxxii. 40, 41, 42. »7 8 Men naturally God's Enemies. Ser. X. with bjood." This fignifies the greatnefs of the deftruc tion., It fhall not be a little of their blood that fhall fatisfy ; but his arrows fhall be glutted with their blood,; " And his fword fhall devour flefh." That is, it fhall, make dreadful, wafte of it. Hereby is very livelily fet forth the terrible manner in which God will one day rife up and execute vengeance on his enemies. l Again, thetotalnefs and perfeaion of their deftruaipri, is reprefented in the following words : The wicked Jhall perifh, the enemies of the Lord Jhall be as the fat of lambs, they Jhall confine: into fmoke Jhall they confume away. * The fat of lambs, when it is burnt in the fire, burns all up; there is not fo much as a cinder left; it all con- fumes into finoke. This is made ufe of here to repre-l fent the perfea deftruaion of God's enemies in his wrath. So God hath promifed Chrift; that he woujjdj make his enemies his footftool. J i. e. He Would pour the greateft contempt upon them, and as it were tread. them under foot. .j ¦ Confider, that all thefe things will be executed oft] 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 perfea hatred? Is God bound to come and dwell with them that have an averfion to him, and choofe to keep3 at a diftance from him, and fly from him as one that is hateful to them ? If you earneftly defire the falvatiotfj of your foul, is God bound to comply with your defirgs,:: when you do always refill and oppofe his will? Is God bound to be perfuaded and overcome by your7! prayers, when you are obftinate in your oppofition to j him, and refufe to yield obedience to him? Is God> bound to put honour upon you, and to advance you to5 * Pfal. xxxvii. 20. X W- cx- »• Ser. X. Men naturally God's Enemies. 279 fuch dignity as to be a child of the King of kings, and the heir of the kingdom of glory, while you at the fame time have God in the greateft contempt, and fet him too low to have the loweft place in your heart? Is God bound to fpare your life, and deliver you frdm eternal death when you are a mortal enemy to God, and would, if you could, deftroy the Beinp- of God? Is God obliged to fet his great and tranf- cendant love on you, fo as to give you benefits pur chafed by the blood of his own Son, when your heart is all the while full of that enmity that ftrikes at the life of God? ; This doarine affords a ftrong argument for the abfo lute fovereignty of God, with refpea to the falvation of finners. If God is pleafed to fhew mercy to his haters, it is certainly fit that he fhould do it in a fove reign way, without aaing as any way obliged. God will fhew mercy to his mortal enemies; but then he will not be bound, he will have his liberty to choofe the objeas of his mercy; to fhew mercy to what enemy he pleafes, and punifh and deftroy which of his haters he pleafes. And certainly this is a fit and reafonable thing. It is fit that God fhould diftribute faving blef- ffings in this way, and in no other, viz. in a fovereign andarbitrary way. And that ever any body thought of or devifed any other way for God to fhew mercy, than to have mercy on whom he would have mercy, muft arife from ignorance of their own hearts, whereby they were infenfible what enemies they naturally are to God. But confider here the following things, 1. How caufelefly 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 reafon for this 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 ori- £80 Men naturally God's Enemies. Ser* X, ginally and eminently in him. Nothing can poffibly be conceived of that could be lovely in God, that is- not in him, and that in the greateft poffible degree, even ifi- finitely* • "" , And you have no reafon for this, from what God has done. For he has been a good and 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 patiehce-'and long fuffering towards you. If it had not been for the kindnefs of God to you, what would have be- come of you? What would have become of your body? And what, before this time, would have be come of your foul? And you are now, every day, and hour, maintained by the goodnefs 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 kindnefs to you? 2. Confider, hoAv you would refent it, 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 oppofed yoU,- as you do God; and injured you fo much as you do God, how would you refent it? Do you not find thiU you are apt greatly to refent it, when any oppofe youi and fhew an ill fpirit towards you? And though you ejM cufe your own enmity againft God from your corrupt] nature that you brought into the world with you, which you could not help; yet you do not excufe otherli, for being enemies to you from their corrupt nature! that they brought into the world, which they couMj not help; but are ready bitterly to refent it notvitfoj ft an ding. ' Ser. X. Men naturally God's Enemies. 28 r Confider therefore, if you, a poor, unworthy, un lovely creature, do fo refent it, when you be not loved, but hated, how may God juftly refent it when you are enemies to him, an infinitely glorious Being; and a Being from whom you have received fo much kindnefs ? 3. How unreafonable is it for you to imagine that you can oblige God to have refpea to you by any thing that you can do, continuing ftilf to be his enemy. If you think you have prayed and read, and done confide rable for God; yet who cares for the feeming kindnefs of an enemy ? What value Would you yourfelf fet upon it, if a man fhould fefem to carry it refpeafully to you, with a fair face, talking fmooth, and making a fhew of friendfliip; when you knew at the fame time, that he was inwardly your mortal enemy? Would you look upon yourfelf ©bliged for fuch refpea and kindnefs? Would you not rather abhor it? Would you count fuch refpect to be valued, as Joab's towards Amafa, who took him by the beard, and kiffed him, and faid, art thou in health my brother? And fmote him at the fame time under the fifth rib, and killed him? What if you do pray to God? Is God obliged to, hear the prayers of an enemy? What- if you have taken a great deal of pains, is God obliged to give heaven for the prayers of an enemy? God may juftly abhor your prayers, and all that you do in religion, as the flattery of a mortal enemy. No wonder God does not accept any thing from the hands of an enemy. Inf. V. Hence we may learn how wonderful is the love that is manifefted in giving Chrift to die for us. For this love is love to enemies. That is taken notice of in the text, " While we were enemies, we were re conciled to God by the death of his Son." How won derful was the love' of God the Father in giving fuch a gift, to fuch, who not only were fuch as could not be N n i%t Men naturally God' s Enemies* Ser, X. 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! 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. Though they had that enmity that fought to pull God down out of his throne ; yet God fo loved them, that he fent down Chrift from heaven, from his throne there, to be in the form of a. fervant; and in ftead of a throne of glory, gave him to be nailed to the crofs, and to be laid in the grave, that fo 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 mould fo love thofe that hated him, with hatred that fought to take away his fife ; fo as voluntarily to lay dowipt 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 to wards our enemies. Though we are enemies to God, yet we hope that God has loved us; and we hope that Chrift has died fot us ; and We hope that God has for given or will forgive us ; and will do us good, and be ftow infinite mercies and bleffings upon us, fo as to make Us happy for ever. All this mercy, we hope has been, or will be exercifed towards us, while e- nemies* Certainly then, it will not become us to be bitter in our fpirits againft thofe that are enemies to us, and have injured and ill treated us ; and though they have yet aft ill fpirit towards Us. Seeing we depend fo much on God's forgiving us, though enemies, We fhould be of a fpirit Of forgivenefs towards our enemies. And there fore our Saviour inferted it in that prayer, which he diaated as a general direaory to allj " Forgive us Ser. X. Men naturally God's Enemies? 283 our debts, as we forgive our debtors," to enforce the duty upon us, and to fhew us how reafonable it is. And we ought to love them even while enemies ; for fo we hope God hath done to us. We fhould be the -chil dren of our Father, who is kind to the unthankful and evil.f If we refufe thus to do, and are of another fpirit, we may juftly expea that God will deny us his mercy, as he has threatened! If ye forgive men their trefpaffefs, pur heavenly Father will .alfo forgive you: but if ye forgive not men their trefpaffes, neither will your Father forgive your trefpaffes.\ The fame we have in the parable of the man, who owed his lord ten thoufand teftents.|| j- Lttk. ?i. 35. X Mat. vi. 14, 15. || Mat. xviii. 23,-?-35, Has 284 Th Wifdom of God difplayed Set. XV. -f The Wifdbm of God, as difplayed in th£ : Way of Salvation by Jesus Christ, far fuperior to the Wifdom of the Angels, fJMarch 173 3. J SERM O N, XL EPHESIANS iii. 10. To the Intent that now unto fhe Principalities and Powers in heavenly Places, might be known by the Church the; maiiifold Wifdom of God. THE Apoftle, in fpeaking here in the context of the glorious doarine of the redemption of finners by Jefus Chrift; and how it was in a great meafure kept hid in the paft ages of the world; and that it was a my-, ftefy that they did not underftand, but now, was in a glorious manner brought fo light, ver, 3, 4, 5. — " By fevelation he made known unto me the myftery, (as I wrote afore in few words ; whereby when ye read ye may underftand my knowledge in the myftery of Chrift) which in other ages was not made known unto, the fons of men, as it is now revealed unto his holy Apoftles and "Prophets, by the Spirit." And ver. 8 and 9. «' "Unto me, who am lefs than -the leaft of all faints is this ,e,race given, that I fhould preach among the Gentiles the unfearchable riches of Chrift; .and to make all men fee what ' is the fellowfhip of the my. ftery, which, from, the beginning of 'the world, hath Ser. XI. in the Way of Salvation. 285 been hid in God, who created all things by Tefus Ghriftr 5 y J And the Apoftle, in the text informs us, that what Chrift had accomplifhed towards his church, in the work of redemption, had not only in a great meafure un- .vail'd the myftery to the church here in this world ; but God had more clearly and fully opened it to the un derftanding, even of the angels themfelves: and that this" was one end of God in it, to difcover the glory of his wifdom to the angejs. To the intent that -now-unto the principalities and powers in heavenly places, might be known by the church the manifold wifdom of God. We may obferve in the text, , 1 . 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 redemption : it is called manifold wifdom; becaufe of the manifold glorious ends that are attained by it. The excellent defigns, hereby accom plifhed, are very manifold. The wifdom of God in this is of vaft extent. The contrivance is fo manifold, that one may fpend an eternity in difcovering more of the excellent ends and defigns accomplifhed by it; and the multitude and vaft variety of things that are, by di vine contrivance, brought to confpire to the bringing I .about thofe ends. 3. We may obferve, to whom it is that God would manifeft this his wifdom, by revealing the myftery of our redemption ; — and they are not onlymen, but the angels. " To the intent that now unto the principalities and powers in heavenly places might be known — the manifold wifdom of God." The angels are often called principalities and powers, which feems to be becaufe of jhe exalted dignity of their nature. The angels are of a very noble and excellent nature. They excel in ftrength and wifdom. Thofe that are the wife men of 286 The 'Wifdom of 'God difplayed Ser. Xt the earth, are called princes in the flile of the Apoftle, i Cor. ii. 6. Howbeit we fpeak wifdom among them thai are perfetl, yet not the wifdom of this world, nor of the princes of this world— ver. 8. ' Which none of the princis 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 honour God has put upon theafl in improving them as his minifters and inftruments! wherewith he governs the world: and therefore are' called thrones, dominions, principalities and powers^ Col. i. 1 6. They are called principalities and powers in heavenly places, as diftinguifhjng them from thofe that are iii 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 ho nour and power in the heavenly city and the heavem% kingdom. One end of God in revealing his defign or contri vance for redemption, as he hath fo fully and gloriodflj done by Jefus' Chrift, is that the angels in heaven may behold the glory of his wifdom by it. Though they are fuch bright intelligencies, and do always behold the" face of God the father, and know fo much ; yet here is matter of inftruaion for them. Here they may fee more of the divine wifdom than' ever they had feen be fore. "It was a new difcovery of the wifdom of God to them. ,j 4. Obferve the time when this difplay of the wifdorag 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 now unto the principalities." &c. When Chrift came into the world and died, and aaually performed the work of redem? tion, had fully and plainly revealed the counfels of God concerning it; and accordingly introduced the Ser. XI. in the Way of Salvation. 287 evangelical difpenfation, and ereaed the gofpel church, -— then the angels underflood more of the myftery of man's redemption, and the manifold defigns and coun sels of divine wifdom, than ever they had done before. This is very plainly implied in the text and context. J ,In the foregoing verfe, the Apoftle after fpeaking of revealing of this wifdom of God to man, " And to make ail men fee, what is the fellowfhip of this myftery, &c." He then fpeaks of this myftery as a thing from the be ginning kept hid till now. " The myftery, which from the beginning of the world had been hid in God > that now, &c. Now in this verfe, he mentions another end, and that is, that he may alfo at the fame time, make the angels alfo to fee fj God's wifdom in his glorious fcheme of redemption.] n. Now at this time, i. e. now Chrift has aaually wrought 'out redemption; and fully revealed [it to the angels ;J which implies that it was alfo before a myftery kept hid from them in comparifon of what it is now. And this need- not feem ftrange; for here is room enough for the angels to difcover more and more to all eternity, of the wifdom of God in this work. So ma nifold and infinite is the wifdom thereof. 5. Obferve the medium by which the angels come by this knowledge, viz. the church. — *' That now unto: principalities — might be known by the church," — /'. e. by the things they fee done in the church, or towards the church : and by what they fee concerning the church. So hath it pleafed, the fovereign God, that the angels fhould have the moft glorious difcoyeries of divine wif-, dom by his doings towards his church, towards a fort of beings much inferior to themfelves.- It hath pleafed God to put this honour upon us. 488 The Wifdom of God difplayed Ser. XI DOCTRINE. The wifdom appearing in the way of falvation. by Jefus Chrift, is far above the wifdom 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 manifold the wifdom. of God is ; to hold forth the wonderfulnefs of divine wifi, dom to the angel's view and admiration. But why is it fo, if this wifdom be 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 ; if all th« wifdom to be feen in it was rio greater than their own. It is mentioned as fuch a wifdom as they had never feen before, not in God, much lefs in themfelves. That now might be known how manifold the wifdom of God is; now, four thoufand years fince the creation. In all that time the angels had always beheld the face of God; and had been ftudying God's works of creation for four thoufand years together; yet they never till that day, had feen- any thing like that: never knew how manifold God's wifdom is, as now they knew it by the church. Here I would fhew, i I. That there is great wifdom manifefted in contriv ing 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 fefted in contriving the way of falvation. <> And to fhew this, I would confider two things, viz,\ i. The wonderfulnefs of the things done, by which redemption is procured. 2. The wonderfulnefs of the] good that is attained thereby. Her. XI. in the Way of Salvation, 2&a Firft, I Would confider the wonderfulnefs of the things done by which redemption is procured. Such is the choice of the perfon Chofen to be our redeemer, — .the fubftituting of him in oUr room; — his incarnation — > his life— his death — and exaltation. And in the Firft place. We will confider the choice of the perfon to be our redeemer. When God 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. He was a, redeemer of God's own chopfing, and therefore he is called in ferip-1 Aure, God's elecl, (Ifai. lxii. i<) The wifdom of chopf ing this perfon to be the redeemer, appears in his being levery way a fit perfon; and in his being the only fit perfon £ and in that, it fhews a divine wifdom, to know that he was a fit and fuitable perfom He was every way a fit perfon for this Undertaking. It was neceffary, that the perfon that is the redeemer, igfhould be a divine perfon. Npne but a divine perfon Was fufficient for this great work* The work is infi nitely unequal to any creature. It was requifite, that •the redeemer of finners, fhould be himfelf infinitely .holy. None could take away the infinite evil of fin, but only one that was infinitely far from and contrary to fin himfelf. Chrift is a fit perfon Upon this account. • It Was requifite, that the, perfon, in order to be fuffi cient for this undertaking, fhould be one of infinite dig'- nity and worthinefs, that he might be capable of merits ing infinite bleffings. The Son of God is a fit perfon on this account. It was neceffary, that he fhould be a perfon of infinite power and wifdom; for this work is fo difficult, that it requires filch an one. Chrift is a fit perfon alfo upon 'this account. , It was requifite, that he fhould be a perfon infinitely dear to. God the father, in order to the giving an infinite value to his tranfaaions in the father's efteem, and that O o ago The Wifdom of God difplayed Ser. XI. the father's love to him might balance the offence and provocation by our fins. Chrift is a fit perfon upon this account. Therefore called the beloved, (Eph. i. 6.) He hath made us accepted in the beloved. It was requifite,. that the perfon fhould be one that could aa in this as of his own abfolute right: one that, in himfelf, is not a fervant or fubjea ; becaufe, if he is one that cannot aa of his own right, he cannot merit any thing. He that is a fervant, and that can do no more than he is bound to do, cannot merit. And then he that has nothing that is abfolutely 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 a one would under take a work fo difficult, for a creature fo unworthy as man. Upon this account alfo Chrift is a fit perfon. > It was requifite that he fhould be a perfon of un changeable perfea truth and faithfulnefs; otherwife he would not be fit to be depended on by us in fo great an affair. Chrift is alfo a fit perfon upon this account. The wifdom of God in chufing his eternal Son, apt-' pears, not only in that he is a fit perfon; but in that he was the only fit perfon of all perfons that are either created of uncreated. No created perfon, neither man*. nor angel, was fit for this undertaking; for we have juft now fhewn, that he muft be a perfon of infinite ho., linefs — dignity — power- — wifdom; infinitely dear to God — of infinite love and mercy; and one that may aa of his own abfolute right. But no creature, how excellent foever, has any one of thefe qualifications.. J There are three increated perfons, the Father, Son and Holy Ghoft; and Chrift alone of thefe was a fuita ble perfon for a redeemer. It was not meet, that the redeemer fhould be God the Father; becaufe he, in the divine ceconomy of the perfons of the trinity, was the perfon that holds the rights of the Godhead, and fo Ser. IX. in the Way of Salvation. <%oi was_ the perfon offended, whofe juftice required fatis- faaion ; and was to be appeafed by a mediator. It was not meet it fhould be the Holy Ghoft, 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 tranfaaions with God, aa by the Spirit: or rather, it is the Spirit .of God, that aas in them: they .are the temples of the holy Ghoft, The holy Spirit dwelling in them, is their principle of aaion, in all their tranfaaings with God. But in thefe their fpiritual tranfaaings with God, they aa by a mediator, Thefe fpiritual and holy exercifes cannot be acceptable, or avail any thing with God, as from a fallen creature, but by a mediator,. Therefore Chrift, in being mediator between the Father and the faints, may be faid to be mediator between the Father and the holy Spirit, that aas in the faints. And there fore it was meet, that the mediator ffiould not be either the Father or the Spirit, but a middle perfon between them both. . It is the Spirit in the faints, that feeks the bleffing of God, by faith and prayer; and, as the Apoftle fays, With groanings that cannot be uttered, (Rom. viii. 26".) Likewife the fpirit alfo helpeth our infirmities: for we know not what we Jhould pray for as we ought: but the fpirit itfelf maketh interceffion for us, with groan ings that cannot be uttered. The fpirit in the faints feeks And if God had revealed to them, that it was pof fible, and that it fhould be, but left them to find out how it fhould be ; — how may we well fuppofe that they would all have been puzzled and confounded, to con ceive of a way for fo uniting a man to the eternal Son of God, that they fhould be one perfon : that one that is truly a man in all refpeas, as truly and properly a 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 myftery to us; Hereby, a perfon that is infinite, omnipotent and un changeable, is become a finite, a feeble man: a man fubjea to our finlefs infirmities, paffions and calamities ! The great God, the fovereign of heaven and earth, is become a worm of the duft. ( Pfal. xxii. 6. ) " I am a worm, and no man." He that is eternal and felf ex- iftent, is born of a woman as the reft of us are ! He that is the great original Spirit iscloathed with flefh and blood like one of us! He that is independent and felf-fuffici- ent and all-fufficient, that fupplies all creatures out of his bountiful hand; — he now is come to ftand in need of food and cloathing to keep him alive : he becomes poor *' has not where to lay his head;" — flands 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 Ser. XI. in the Way of Salvation. 295 wonder and myftery to us : but it was no myftery to divine wifdom. . 4. The next thing to be confidered is, the life of Chrift in this world. The wifdom of God appears in the circumftances of his life — 'and in the work and bu finefs of his life. Particularly, 1. The circumftances of his life. If God had re vealed that his own Son, fhould be incarnate, and fhould live in this world, in the human nature ; and it had been left to men to determine what circumftances of life would have been moft fuitable for the Son of God to appear in here, — human wifdom would have determin ed, that he fhould appear in the world in a moft mag nificent manner; with very extraordinary outward en- figns of honour, authority and power, far above any of the kings of the earth: that here he fhould reign in great vifible pomp and fplendor over all nations. — And thus it was that men's wifdom did determine* before Chrift came. The wife, great men among the Jews, Scribes and Pharifees, who are called " Princes of this world ;" did expea that the Meffiah would thus appear. But the wifdom of God chofe quite otherwife : it chofe that when the Son of God was incarnate and became man, he fhould begin his life in a liable; that he fhould for many years dwell obfeurely in a family of low de gree in the world ; and afterwards fhould be in low out ward circumftances: that he fhould be poor, and not have where to lay his head; — that he fhould be main tained by the charity of fome of his difciples ; — that he fhould " Grow up as a tender plant, and as a root out of a dry ground," (Ifai. liii. 2.) " That he fhould not cry, nor lift up, nor caufe his voice to be heard in the ftreets," (Ifai. xiii. 2.) That he fhould come to Zion in a lowly manner, " Riding on an afs, and a colt the fole of an afs."-—" That he fhould be de p'fed and rejeaed of men, a man of forrows, and acquainted with grief." £96 The Wifdom of God difplayed Ser. XI. And now the divine determination in this matter is made known, we may fafely conclude that it is far the moft fuitable: and that it would not have been at all fuitable for God, when he was manifeft in flefh, to ap pear with earthly pomp, weakh and grandeur, as though he affeaed fuch things as thefe. No! thefe things are ¦infinitely too mean, and defpicable, for the Son of God to fheW as if he affeaed or efteemed fheim Men, if they had had this way propofed to them of the eternal Son of God, appearing on earth, viz. in fuch mean, low circumftances, would have been ready to condemn it, as foolifh and very unfuitable for the Soli of G od. " But the foolifhnefs of God is wifer than men," (i Cor. i. 25.) " And God hath brought to nought the wifdom of this world, and the princes of this world," (1 Cor. ii. 6.) Chrift, by thus appearing in mean and low outwar| circumftances in the world, has poured contempt' up> on all worldly wealth and glory; and has taught us to defpife it. It is becoming of Chriftians to be above thefe things and to defpife them. And if it becomes mean men to defpife them, how much more did it be come the Son of God! And then Chrift hereby hath. taught us to be lowly in heart. We fee hereby hotf lowly that perfon Was, that was infinitely high and great. How lowly then fhould we be, who are indeed fo low and vile. Again, 2. The wifdom of God appears in the work and bu finefs of the life of Chrift. That he fhould perfe&ly obey the law of God, under, fuch great temptations: ¦that he ffiould have confliaed with and overcome, for ¦us, in a way of obedience, the powers of earth and bell; that he fhould be fubjea to, not only the moral law, but the ceremonial alfo, that heavy yoke of bondage. Chrift went through the time of his public miniftry,1 in delivering to us divine inflruaions and doarines,] The wifdom of God appears in giving us fuch an 01$ Ser. XI. in the Way of Salvation. 297 to be oUr prophet and teacher, who is a divine perfon: who is himfelf the very wifdom and Word of God: and Was from all eternity in the bofom of the Father: — • that he fhould find fuch a one to teach us : his word will tend to be of greater authority and weight than if delivered by the mouth of an ordinary prophet. And then it is wifely ordered that the fame fhould be our teacher, that is our Redeemer : that his relations and offices, as Redeemer^ might the more fweeten and endear his inftruaions to us* We are ready to give heed to things that are faid by one that is dear to us. Our love to their perfons makes us to delight in their difcourfe. It is therefore wifely ordered, that he that has done fo much to endear himfelf to us, fhould be appointed Our great prophet, to deliver to us divine doarines. • 5. The next thing to be confidered is the death of Chrift: the only begotten Son of God his dying, is a means of falvation for poor finners.; that no other but divine wifdom would have pitched Upon; And when it was revealed, was doubtlefs greatly to the filrprife of Sli the hofts of heaven. This is -what they admired With great admiration when they faw it; and never will ceafe to wonder at. And how aftonifhing is it, that a perfon that is bleffed for ever, and is infinitely and eifen- tially happy, fhould endure the greateft fufferings that ever was endured on earth ! That a perfon that is the fupreme Lord and judge of the world, fhould be ar raigned, and fhould ftand at the judgment feat of mortal Worms* and then be condemned. That a perfon that Is the living God, and the fountain of life, fhould be put to death. That a perfon that created the world, and gives life to all his creatures; fhould be put to death by his own creatures; That a perfon that is one of infinite majefty and glory* and fo the objea of the love, praifes and adorations of angels, fhould be mock ed and fpit upon by the vileft of men; That a perfon V P 398 The Wifdom of God difplayed Set. XI, that is infinitely good, and that is love itfelf, fhould fuffer the greateft cruelty. That a perfon that is in. finitely beloved of the Father, fhould be put to inexT preffible anguiffi under his own Father's wrath. That he that is King of heaven, who hath heaven for his throne, and the earth for his footftool, fhould be buried in the prifon of the grave. How wonderful a thing is this ! And who would ever have thought of any fuch thing coming to pafs. But yet this is the way that God's wifdom hath pitched upon, as the way of finners falvation : and this not unfuitable, or any difhonour to Chrift. 6. The laft thing, done to procure falvation for fin ners, that we fhall here confider, is Chrift's exaltation* Divine wifdom faw it needful, or moft expedient, that the fame perfon that was incarnate, and that died upon the crofs, fhould fit on his own right hand, on his own throne as fupreme Governor of the World; and fhould have particularly the abfolute difpofal of all things re lating to man's falvation, and fhould be the judge of the world. This xvas needful, becaufe it was requifite that the fame perfon that purchafed falvation, fhould have the bellowing of it; for it is not frt, that God fhould at aH tranfaa with the fallen creature in a way of mercy,' but by a Mediator. And this is exceedingly for the1 ftrengthening of the faith and comfort of the faints, that he that hath endured fo much to purchafe falvation- fop them, has all things in heaven*»and in earth delivei^d unto him ; 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 precious blood for them, was to be their judge, whofe fentence there could' be no reverfing. < But this was another thing full of wonders, that he that was man as well as God: he that was a fervant, and died like a malefaaor ; that this perfon, not exclufive' ©f the human nature, fhould be exalted to be made| Ser. XL in the Way of Salvation 299 the fovereign Lord of heaven and earth, angels and men; the abfolute difpofer of eternal life and death; the fupreme judge of all created intelligent beings, for eternity : and fhould have committed to him, all the governing power of God the Father; and that, not only as God-; but as God-man, not exclufive of the human nature. As it is wonderful, that a perfon that is divine fhould be humbled, fo as .to become a fervant, and to fuffer as amalefaaor: fo it is, in like manner, wonderful, the other way, that he that is God-man, not exclufive of the man-hood, fhould be exalted to the power and ho nour of the great God of heaven and earth. But fuch Wonders as thefe has infinite Wifdom contrived, and ac? co.mplifhed in order to our falyation. SERMON XII. Ephesians iii. 10. To the Intent that now unto the Principalities and Powers in heavenly Places, might be known by the Church the manifold Wifdom of God, WE proceed now in the fecond place, to fhew, how the wifdom of God will appear by the confideration of the good that is obtained by thofe fore- mentioned things. The wifdom of the contrivance of our redemption will appear by confidering, Firft, How great and manifold the good ends are that are obtained. Secondly, The wonderful circumftances of the at* taintment thereof. Firft. The good ends that are attained by thofe P p 2 300 Ths Wifdom of God difplayed Ser. XII. things done in the work of redemption, are exceeding great and manifold. **- i . The good js exceeding manifold. Particularly, (i.) All manner of glory redounds to God hereby, He is glorified in all his attributes : and each perfon of the trinity is, in this work, exceedingly glorified. God has greatly glorified himfelf in the work of creation; --rand in many of his other works of provi dence: but aboye all, is he glorified in this work of redemption. All God's works do praife him. His glory fhines. brightly from them all : but as fome flars differ from others in glory, fo the glory of God fhines brighter in fome of his works than in others. And amongft al} thefe, the work of redemption is like the fun in his, ftrength. The glory of the author is abundantly the moft refplendent in this work. i. Each attribute of G°d is glorified in the work of redemption. (i.) In this work, Gpdhas exceedingly glorified his wifdom; as may more fully appear before we have done with this fubjedt, (2,) God hath exceedingly glorified his power in this work. It fhews the great and inconceivable power of God to unite natures fo infinitely different, 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 the felf fame perfon, what is it. that he cannot do ? This is a greater and more marvellous effort, by far., than creation or producing fomething out of no thing. The power of God moft glorioufly appears in man's, being aaually faved and redeemed in this way. In his being brought out of a ftate of fin and mifery, into a conformity to God ; and at laft to the full and perfec) pnjoyment of God. This is a more glorious deraonfira^ jion of divine power, than creating things out of nothing. Ser. XHt in the Way of Salvation. 30 1 upon two accounts. One is, the effecl is greater and more excellent. To produce the new creature is a more glorious effea, than merely 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 effea than merely to give being to a thing, And therefore as the effea is greater, it is a more glorious manifeftation of power. And then, upon another account alfo, it is a more glorious manifeftation of divine power, and that is, that in this effea of the aaual redemption of finners, the. term from which, is more diftant from the term to which, than in the work of creation. The term from which, in the work of creation is nothing, and the term to which, is being. But the term from which, in the work of redemption, is a ftate infinitely worfe than nothing; and the term to which, a holy and a happy being, a ftate infinitely better than mere being. The terms in the produaion of the laft, are much more remote from one another, than in the firft. And then the produaion of this laft effea, is a more glorious manifeftation of power, than the work of creation ; becaufe, though in creation, the terms are very diftant : nothing is very remote from being ; yet there is no oppofition. The power of God, in producing that -effea, is not oppofed. Nothing makes no oppofition to the creating power of God. But in redemption, the power of God meets with, and overcomes great oppofi tion. There is great oppofition in a ftate of fin to a ftate of grace. Mens lufts and corruptions are exceed ing oppofite to grace and holinefs ; and do greatly refill the produaion of the effea. This oppofition is over come in aaual redemption, And befides, there is great oppofition from Satan. The power of God is very glorious in this work, be caufe it therein conquers the ftrongeft and moft power- 302 Tlxe Wifdom of Cod difplayed Ser. XII; ful enemies., making the moft violent oppofition they are capable of. Power never appears more illuftrious than in conquering. Jefus Chrift, in this work, conquers and triumphs over thoufands of devils, ftrong and mighty fpirits, uniting all their ftrength againft him. Luke xL 21. When a firong man armed keepeth his palace, hii goods are in peace: but when a ftronger than he Jhall overcome him, he taketh from him all his armour wherein' he trufted, and divideth his fpoil. Col. ii. 15. And hav ing fpoiled principalities and powers, he made a Jhetv. of them openly, triumphing over them in the crofs, (3.) The juftice of God is exceedingly glorified in this work. God is fo ftriaiy and immutably juft, that he would not fpare his Son when he took upon him the guilt of men's fins, and was fubftituted in the room of finners ; he fpared him not at all. He would not abated him the leaft mite of that debt which juftice demanded;- Juftice fhould take place, though it coft his infinitely dear Son his precious blood ; and his enduring fuch ex* traordinary reproach, and pain, and death in its moft1 dreadful form. Such was God's juftice, that his love to his own Son would not influence him to abate the leaft of what juftice required, (4.) The holinefs of God is alfo exceeding glorious in this work. Never did God fo manifeft his hatred of fin as in the death and fufferings of his only begotten Son. Hereby he fhewed himfelf unappeafable to fin, And that it was impoffible for him to be at peace with it. (5.) God hath alfo exceedingly glorified his truth in this way, both in his threatenings and promifes. Herein" is fulfilled the threatenings of the law, wherein God] faid, in the day thou eateft thereof thoujhalt furely die, And curfed is every one that continueth not in all things Written in the book of the law to do them. God fhewed* hereby, that not only heaven and earth fhould pafs n- way, — but, which is a great deal more, that the blobtH' pf him, who is the eternal Jehovah, fhould be fpjlt, ra« Ser. Xn. in the Way of Salvation. 303 ther than one jot, or title 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 feen before, in the exer cifes of it, till it was feen in this work of redemption, or the fruits of it. The goodnefs of God appeared fowards the angels in giving them being and bleffednefs. It appeared glorious towards man in his primitive ftate, a ftate of holinefs and happinefs. . But now God hath fhewn that he can find in his heart, to love finners, thofe that deferve his infinite hat red : that have provoked him by rebellion againft him ; and that are enemies to him. And not only hath he fhewn 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 nor 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, and not only to give him to -be their poffeffion and enjoyment; but to give him to be their facrifice. And herein he has done more for them, than if he had given them all the vifible world; yea more, than if he had given them all the angels, and all heaven befides. God hath loved them fo, that hereby he purchafed for them deliverance from eternal mifery, and the pof feffion of immortal glory. •. ,. 2dly. Each perfon of. the trinity is exceedingly glo rified in this work. This is a thing wherein the work of redemption is diftinguiffied from all the other works of God. The attributes of God are glorious in other ' works of God : but the three perfons of the trinity are diftinaiy glorified in no work as in this work of redemp tion. In this work every diftina perfon has his diftina parts and offices affigned him. Each one has his par-. ticular and diftina concern in it, agreeable to their di:, 304 TheWifdom of God difplayed Ser. Xlfc ftina, perfonal properties and relations, and oecumenical offices. The perfons of the trinity are each of them, diftinaiy and equally, glorified in this work. The redeemed have. an equal concern with, and dependance upon each per fon, in this affair, and owe equal honour and praife to each of them. The Father appoints and provides the Redeemer, and accepts the price of redemption4 The Son is the Re* deemer and the price. He redeems by offering up him* felf. The Holy Ghoft immediately Communicates to Us the thing purchafed: yea, and he is the good pur* chafed, The fum of what Chrift purchafed for us is holinefs and happinefs. But the Holy Ghoft is the great principle both of all holinefs and happinefs. The Holy Ghoft is the fum of all that Chrift purchafed for mem Gal. iii. 13, 14* He was made a curfe for us, that we might receive the promife of the Spirit, through faith,- The bleffednefs of the redeemed confifts in partak* ing of Chrift's fulnefs, which confifts 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 fkirts of his garment. Thus we have an equal concern with, and depen* dence upon each of the perfons of the trinity, diftinctly; upon the Father, as he that provides the Redeemer, and the perfon of whom the purchafe is made; the Son as the purchafer, and the price; — the Holy Ghoft as the good purchafed. [Thus we have confidered how God is glorified in this work ; which is part of the good obtained in^the work of redemption. ~\ We proceed now II. To confider the wifdom of God appearing k the variety, and exceeding greatnefs of the good that is hereby procured for men. .Ser. XII. in the Way of Salvation. 305 Here we may diftinaiy confider — The variety — and the greatnefs of the good procured for men. 1. Here are all forts of good procured for fallen man, that he does or can ftand in need of, or is capable of. -The wifdom of God appears in the way of falvation in that it is fo fufficient a way. Herein it is moft worthy of an infinitely wife God, as it is every way perfea and fufficient, and anfwers all our needs. We, in our fallen ftate, are moft neceffifous creatures, full of our wants: 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 nefs that we 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 circumftances, and craving of our natures, is here exaaiy anfwered. Firft, As for inftance, we ftand in need of 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. •Chrift, by fhedding his blood, has fully fatisfied juftice, and appeafed God's wrath, for all that fhall believe in him. We were, by the fentence of the law, condemned to hell. We needed to have our fins pardoned that we might be delivered from hell. In this work pardon of fin, and 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 flie favour of God. To have God, not only not our enemy, but our friend. God's favour is alfo purchafed for us by the righteoufnefs of Jefus Chrift. Thirdly, We needed not only to be delivered from hell , but to have {oxne fatisfying happinefs beftov/ed. Man is of fuch a nature, that he has a naiural craving -and thirft after happinefs. And will third and crave, till his capacity is filled. And his capacity is of vaft extent ; 306 The Wifdoni of God difplayed Ser. XII and nothing but an infinite good can fill it, and fatiSfy his defires. But notwithftanding, provifion is made in 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 this way of falvation to anfwer all our appetites and faculties of our fouls. God has made the foul of man of a fpiritual nature; and therefore he needs a fpiritual happinefs: fome fpiritual objea, 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 fpirit. Chrift has purchafed the enjoyment of God, as the por tion of our fouls, — who is the great and original Spirit. And he hath purchafed the Spirit of God to come and dwell in us to be an internal principle of happinefs. God hath made man a rational, intelligent creature. And man needs fome good, that fhall be a fuitable ob jea of his underftanding, for him to contemplate: where in he may have full and fufficient exercife for his capa cious faculties, in the utmoft extent of them: or in the utmoft extent they are capable of; — an objea that is great and noble, and worthy of the exercife of the no- bleft faculties of the rational foul. Provifion is made for this alfo, in this way of falva tion. Here it is provided that God himfelf fhould be theirs, for them forever to behold and contemplate; whofe glorious perfeaions and works are moft worthy objeas of the improvement of their faculties: and there is room enough for them to improve them, and ftill to exercife their faculties to all eternity. And what objea can be more worthy to exercife the underftanding of a rational foul, than the glories of the divine Being, with which the heavenly intelligencies, and the infinite underftanding of God himfelf is enter- tain'd! , Ser. XII. in the Way of Salvation. 307 Our fouls need fome good that fhall be a fuitable oh]e& of the will and affeaions: a fuitable objea for the choice, the acquiefcence, the love and the joy of the rational foul. Provifion is made for this alfo in this way of falvation. There is an infinitely excellent Being of fered to be chofen, to be refted in, to be loved, to be rejoiced in, by us: even God himfelf, who is infinitely lovely, the fountain of all good ; a fountain that can never be exhaufted, where we can be in no danger of going to excefs, in our love and joy : and may be affured ever to find our joy and delight in the enjoyment an- fwerable to our love and defires. Fourthly. There is all poffible enjoyment of this objea, procured in this way of falvation. When perfons entirely, fet their love upon another, they naturally de fire to fee that perfon: merely to hear of the perfon, does not fatisfy love. So here is provifion made that we fhould fee God, the objea of our fupreme love. Not only that we fhould hear and read of him in his word, but that we fhould fee him with a fpiritual eye here: and not only fo, but that we fhould have the fatisfaaion of feeing God face to face, hereafter. This is promifed (Mat. v. 8.) Bleffed are the pure in heart; for they Jhall fee God. It is promifed, that we fhall not fee God, as through a glafs darkly, as we do now, but face to face. 1 Cor. xiii. 12. That we fhall fee Chrift as he is. 1 John iii. 2. We naturally defire not only to fee thofe that we love, but to converfe with them. Provifion is made for this alfo, that we ffiould have fpiritual converfation with God while here in this world; and that we fhould be hereafter admitted to converfe with Chrift in the moft intimate manner poffible. Provifion is made in this way of falvation, that wefhould converfe with God much more intimately, than otherwife it would have been poffible for us; for now Chrift is incarnate, he is in our nature; he is become one of us; whereby we are under advan. O^q 2 308 The Wifdom of God difplayed Ser. XIL, tages for animmenfely more free and intimate conver-' fation with him, than could have been, if he had re mained only in the divine nature; and fo in a nature infinitely diftant from us. : < We naturally defire not only to converfe with thofe that we greatly love, but to dwell with them. ProviT fion, through Chrift, is made for this. It is purchafed and provided that we fhould dwell with God in his own houfe in heaven," which is called our father's houfe.— 1 To dwell for ever in God's prefence, and at his right hand. . I We naturally defire to have a right to that perfon that we greatly love. Provifion is made, in this way of falvation, that we fhould 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 perfeaions and attributes: with all his power and wifdom; and with all his majefty and glory, will be ours : fo that we may call him our inheritance, and the portion of our fouls : what we can challenge, having this portion made over to us, by a firm inftrument; by a covenant ordered in all things and fure. And we may alfo hereby challenge a right to Jefus- Chrift. — Love defires that the right fhould be mutual. The lover, defires not only to have a right to the beloved, but that the beloved Jhould alfo have a right to him ; he defires to be his beloved's, as welt as his be loved fhould be his. Provifion is alfo made for this, in this wife method of falvation,. — that God fhould have? a fpecial propriety in thofe that are redeemed, that they fhould be in a diftinguifhing manner his: that they fhould be his peculiar people. We are told that God fets apart the godly for himfelf, Pfal. iv. 3. They are called God's jewels. The fpoufe fpeaks it with great fatisfiaion and rejoicing, Cant. ii. 16. My beloved' is mine, and I am his. Love dein es to ftand in fome near relation to the Ser. XII, in the Way of Salvation. 309 beloved. Provifion is made by Chrift, that we fhould ftand in the neareft poffible relation to God, that God fhould be our father; and we fhould be his children. We are often inftrucied in the word of God, that God is the father of belfevers, and that they are his family. Arid not only fo, but they ftand in the neareft relation to Chrift Jefus. There is the clofeft union poffible. The fouls of believers are married to Chrift. The church is the bride the lamb's wife. Yea, there is yet a nearer relation than can be reprefented by fuch a fimi- litude as this. Believers are as the very members of Chrift, and of his flefh and of his bones, Eph. v. 30, Yea, this is not near enough yet, but they are one fpi rit. 1 Cor. vi. 17. Love naturally inclines to a conformity to the beloved. To have thofe excellencies, upon the account of which he is beloved, copied in himfelf. Provifion is made in this way of falvation, that we may be conformed to God ; that we fliall be transformed into the fame image. % Cor. iii. 1 8. We all with open face, beholding as in aglafs, the glory of the Lord, are changed into the fame image from glory to glory. — And that hereafter we fhall fee him as he is, and be like him. It is the natural defire of love to do fomething for the beloved, either for his pleafure or honour. Provifion is made' for this alfo in this way of falvation ; that we fhould be made inftruments of glorifying God, and pro moting his kingdom here, and of glorifying him to all eternity. Fifthly, In this way of falvation, provifion is made for our having every fort of good that man naturally craves; as honour, wealth, and pleafure. Here is provifion made that we fhould be brought t» the higheft honour. This is what God has promifed, that thofe that honour him, he will honour. And that true' Chriftians fhall be kings and priefts unto God. Chrift has promifed, that as his father has appointed 310 The Wifdom of Cod difplayed ' Ser. XII.» 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 Jhall fit with him in his throne. And that he . will confefs their names before his father, and before his angels. Will give them a new name.—— And that they, Jhall walk with him in white. Chrift has alfo purchafed for them the greateft wealth. All thofe that are in Chrift are rich. They are now rich. They have the beft riches. Are rich in faith, and the graces of the Spirit of God. They have gold tried in the fire. They have durable riches and righteoufnefs. They have treafure in heaven, where neither thief approacheth, nor moth corrupteth. An inheritance incorruptible, undefiled, and fadeth not a- way. They are poffeffors of all things. Chrift has alfo purchafed pleafure for them. Plea- fures that are immenfely preferable to all the pleafures of fenfe, moft exquifitely fweet, and fatisfying. He has purchafed for them fulnefs of joy, and pleafures for ever more at God's right hand : and that they may drink of the river of God's pleafure. Sixthly, Chrift has purchafed all needed good both for. foul and body. While we are here, we ftand in need of thefe earthly things ; as Chrift obferves. ,i Chrift has purchafed all that we ftand in need of, and are beft for us. He has purchafed that God fhould feed, and clothe us, Matth. vi. 26. How much more Jlfafk he feed you, 0 ye of little faith ! How much more fhall: he clothe you! Chrift has purchafed that God fhould;, take care of us, and provide what is needed, and fhall be bed, of thefe things, as a father provides for his children.' 1 Pet. v. 7. Cafiing your care upon him, for he careth for you. ,i Seventhly, Chrift has purchafed good that is fuitable. for his people in all conditions. There is, in this way of falvation refpea had to, and provifion made for all cir- Ser. XII. in the Way of Salvation 3 1 1 cumftances, that they can be in. Here is provifion made, for a time of affliaion, of all they fhall, ftand 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—— •!••— — For fpiritual darknefs eS A day of temptation — ¦ -'» ¦' A time of perfecution There is a fuitable provifion made for a time of death. Sufficient provifion in this way of falvation for fuch a time as that. Here is fuch a provifion made that is fufficient to carry a perfon above death, and all its ter rors ; and to give him a com pleat triumph over that king of terrors. Here is enough in this way of falvation to fweeten the grave, and make it ceafe to feem terrible. Yea, enough to make death, in profpea to feem de- firable; and in its near approach to be not terrible but joyful. - Eighthly, There is provifion made in this way of fal vation for the life and bleffednefs of foul and body to all eternity. Chrift has purchafed that we fhould be deli vered from a ftate of temporal death, as well as fpiritual and eternal. He has purchafed that the bodies of the faints fhall be raifed to a refurreaion of life. He has purchafed all manner of perfeaion for the body that it is capable of; that it fhall be raifed a fpiritual body, in incorruption, and glory: and be made like Chrift's glo rious body, and fhine as the fun in the kingdom of his Father. And that it fhould be glorified with the foul and exift in a glorified eftate in union with the foul to all eternity. 3 1 % The Wifdom of God difplayed Ser. XE Ninthly. But man in his fallen ftate ftill needs fome- thing elfe in order to his happinefs, than that thefe fores. mentioned fhould be purchafed for him. i. e. He needs to be qualified 'for the poffeffion and enjoyment of them. In order to our having a title to thefe bleffings of the covenant of grace, there is a certain condition muft be performed by us. We muft believe in the Lord Jefus Chrift, and accept of him as offered in the gofpel, for a Saviour. But this we cannot do of ourfelves. — But Chrift has purchafed this alfo for all the efea. He has purchafed that they. fhall have faith given them; where by they fhall be united to Chrift, and fo have a title- to his benefits.' But ftill fomething further is neceffary for man, in order to his coming to the aaual poffeffion pf the inhe ritance. A man, as foon as he has believed, has a title to the inheritance: but in order to come to the aaual poffeffion of it, he muft perfevere in a way of holinefsi There is not only a gate that muft be entered ; but there is a narrow way that muft be travelled before we can ar rive at heavenly bleffednefs ; and that is a way of uni verfal and perfevering holinefs. But men, after they have believed, cannot perfevere in a way of holinefs, of themfelves. But there is fufficient provifion made for this alfo, in the way of falvation by Jefus Chrift. The matter of a faint's perfeverance is • fuffkienfly fecured by the purchafe that Chrift has made. But ftill there is fomething elfe needful in order to qualify a perfon for the aaual entering upon the en joyments and employments of a glorified eftate, viz. that he fhould be made perfeaiy holy: that 'all remainders of fin fhould be taken away ; for there cannot any fin enter into heaven. No foul muft go into the glorious prefence of God, with the leaft degree of the filth of fin. But there is provifion made: for Chrift has purchafed that all fin fliall be taken away out of the hearts of be lievers at death ; and that they fhould be made perfectly Ser. XII.' in the Way of Salvation. 313 holy: whereby they fhall be fully and perfeaiy quaUfied to enter upon the pleafures and enjoyments of the new Jerufalem. Chrift has purchafed all, both objeaive and inhe rent .good : not only a portion to be enjoyed by us ; but all thofe inherent qualifications neceffary to our enjoy ment of it. He has purchafed not only juftification, but fanaification and glorification; both holinefs and happi nefs. Having confidered the good attained in the way of falvation, as manifold and various: I now proceed, as propofed. II. To confider the good attained, by this way of fal vation, for us, as exceeding great. There is not only every fort of good we need, but of every fort, in that degree fo as to anfwer the extent of our capacity, and the greateft ftretch of our defires, and indeed of our conceptions. . Greater than our conceptions ate here <• Greater than ever they could be, were it not that God's revelation, and our own experience will teach us ; Greater than the tongue of angels can declare The deliverance that we have in it is exceeding great- — — From guilt^ — From fin itfelf - - Anger of Gbd- Miferies of hell- R r 314 The:W0omofGmLdifptayed Ser. Xlft — Objeaive andinherent g©od- — — Objeaive — ~= — ¦ >_ — God . Jefus Chrift- Love great—— — Relation near^- Union clofe — — — Communion intimate Vifion clear — ¦— Cotemunication great Conformity perfect » - ¦ Enjoyment full Honour great — ¦ Glory ineffable, of both foul and body— *?*-> Riches immenfe — God and all things are the chriftian's treafure _, Pleafures unfpeakable and inconceivably great Rivers of pleafure- As to duration — infinite- The benefit procured for us, is doubly infinitcl Our deliverance is an infinite benefit ; becaufe .the evil we are delivered from, is infinite And the pofitive good beftowed is eternal. Tflw full enjoyment of all thofe bleffings merited, w&kft as long as God will laft* - , Sef. XIII. in the Way of Salvation. 315 SERMON XIII. Ephesians iii. 10. To the Intent that now unto the Principalities and Powers in heavenly Places, might be known by the Church the manifold Wifdom of God. From whence we obferved, this DOCT. The wifdom appearing in the way of falvation by Jefus Chrift, is far above the wifdom of the angels. For the more diftina handling of which, we propofed to illuftrate two propofitions. I Prop. That there is great wifdom manifefted in contriving the way of falvation by Chrift. ¦ II. That this wifdom is above the wifdom of the angels. To fhew that it was a wife way, we propofed to confi der two things. Firft. The wonderfulnefs of the things done, by which redemption is procured. — The choice of a perfon — fub- ftituting him. — The incarnationof Chrift— his life — his death — and his exaltation. ' Secondly. The wonderfulnefs of the way appertain ing to the good obtained by it. Under which, we pro pofed to confider two things. 1 . How great and mani fold the good ends are that are obtained by it. 2. The wonderful circumftances of the attainment. (1.) How great and manifold the good ends are, that are attained by it, as they relate— to God — to. men— to angels — and devils. 1. Hpw God is glorified hereby. 2. What good is procured for men. 3. What R r 2 3r6 Th.WifdomofGodJd%fphyed S& XIH, benefits the angels have hereby. 4, Ho^JSatan. is oyer* thrown. « Having, in the preceding fermon confidered — the. glory that is brought to God—- and the good that is pro cured for man. I proceed, III. To confider, what benefit the angels have byi what is done in the affair of our redemption. So hath the wifdom of God contrived this affair, that the benefit of what he has done therein fhould be fo extenfive,- as to reach the efea angels, It is for men that the work of redemption is wrought out; and yet the benefit of the things done in this work is. not confined to them, though all that is properly called redemption, or included. in it, is confined to men. The angels cannot partake in this, for they have no need of any redemption, havingj never fallen. Neither have they that direa benefit, by what is done in this vyork, that TO has: yet they have great indirea benefit by it, t God hath fo wifely ordered, that what has beep dgne< direaiy and efpecially for men, in this, fhould redpund. to the exceeding benefit of all intelligent creatures, that; are in favour with God. That the benefit of it ffiould/ be fo diffufive as not tp be confined to earth, but' reach heaven itfelf. So great and nianifojd is the good attained in this work, that thofe glorious fpirits; that are fo much aboye us, and were fo highly exalted in happinefs before, yet fhould receive great addition, hereby. I will fhew how in fom,e particulars. . 1 . The angels hereby fee a great and wonderful ma. nifeftatiqn of the glory of God. The happinefs of an; gels as well as of men confifts very much in beholding the glory of God. The excellency of the divine Being is a rnoft delightful fubjea of contemplation tp the faints. On earth; but much more to the angels in heaven* I'he more holy any being, is, the more fweet and de^ Ser. XIII. . in. the Way of Salvation. 3 1 7 lightful will it be to him tp behold the glory and beauty pf the fupreme Being. Therefore the; beholding the glory of God mult be exceeding ravifhing to the holy angels, that are perfea jn holinefs, and never had their minds leavened with fin, The manifeflations of the glory of God, are as. it were the food that fatisfies the angels; they five thereon, \t is their greateft happinefs. 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 pf God appearing in hi6 works. Therefore this work of redemption greatly contributes to their happinefs and delight, as the glory of God is fo exceedingly manifefted by it. For what is done, is done in the fight of the an gels, as is evident by our text and many other paffages. pf holy fcripture. jind they behold the glory of God appearing herein with entertainment and delight; as it is manifeft by 1 Pet. i. 12. Which things the angels defire to look into. • The angels have this advantage that now they may behold the glory of God in the face of Jefus Chrift* where it fhines with a peculiar luftre .and brightnefs. This is fpoken of, 1 Tim. iii. 5. Great is the myftery of godlinefs, God was manifeft in the fiejh, juftified in the fpirit, feen of angels. Perhaps all God's attributes are more glorioufly manifefted in this work, than in any other that ever the angels faw. There is certainly a fuller manifeftation of fome of his attributes, than ever they faw before ; as is evident by the text, as we have obferved already. And efpecially, it is fo with refpea to the, mercy and grace of God, that fweet and endear ing attribute of the divine nature. The angels of heavea never faw fo much grace manifefted before, as in the work of redemption; nor in any meafure equal? to it. It is exceeding ravifhing to them to behold fuch a dik govery of this amiable perfeaion of God. How full of 3 1 8 The Wifdom of God difplayed Set. XIJ5 jpy^doth it fill the hearts of the angels, to fee; fuch a boundlefs and bottomlefs ocean of love and grace^in the heart of God. And therefore with what rejoicing1 do all the angels praife Chrift for this work of divine grac^' his being flain ! Rev. v. 1 1 , 12. And I beheld and heard the voice of many angels round about the throne, and the beafts and the elders: and the number of them was teg thoufand times ten thoufand, and thoufands ofthoufana\\ faying with a loud voice * worthy is the Lamb that wasfafa to receive power, and riches, and wifdom, and ftrength, end honour, and glory, and bleffing. • --r* 2. They have this benefit by it, that hereby Jefujf Chrift, God-man, is become their head. God, fubfift* ing in three perfons, Father, Son and Holy Ghoft, was the king of angels, and would have been, if it had tjot been for our redemption. But it was owing: to what is done in this work, that Jefus Chrift, as God- man, becomes the head of the angels. Chrift is novr not only the head of angels limply as God, but as God- man. Col. ii. 10. And ye are complete in him, who'd the, head of all principality and power. Eph. i. 2oj 21/ ¦2%e [Which be wrought in Chrift, when he raifed him from4he dead, and fet him on his own right hand in heai verify places, far above all principality and power, and might and dominion, and every name that is named, not 9n{y in this world, but alfo in that which is to come. And h0h put all things under bis feet, and gave him to be head 4w. all things to the church. 1, This is a part of the exaltation and glory of Chrift, which God confers on him, as his reward. But not only fo, but it is greatly to the angels benefit. It; is: God^s manner in his dealings with his efea creatures? in the fame works wherein he glorifies himfelf, or his Son, greatly to benefit them. The fame dealings.; of his that are moft for his glory, fhall be moft for their' good. Ser. 'XIII. in the Way of Salvdtion. * 319 That Chrift God-man fhould be made the head of the angels, is greatly to their benefit.. • Firft, beeaufe they become hereby more nearly re lated to fo glorious a perfon. They have a more near relation and clofe union with the Son of God, than ©therwife they would have. The angels efteem it a great honour done them to be related to fuch a perfon as Jefus Chrift, God-man, who by reafon that he is a di vine perfon is an -infinitely honourable perfon. The angels by Chrift's becoming their head, are be come nearly related to him. They with the faints are gathered together in one in Chrift, Eph. i. 10. They by virtue hereof, though Chrift be not their Redeemer as.\he> is ours, yet have a right and propriety in this glorious perfon, as well as we. He is theirs: though not their Saviour, yet he is their head of government? and head of influence. '.& Secondly, Again this is greatly to their benefit; as* they, as well as we, hereby are under advantages for a. farinore intimate, con verfe 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 fot- bids that familiarity and intimacy of intercourfe— — * A \ 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 their head ; fo that their inter- courfe and enjoyment may be more intimate. They are invited by the fimilar qualifications of the created?1 nature, that the Son of God is in. .'iThirdly, It is for the benefit of the angels, as hereby the- efea of mankind are gathered into this fociety.'' Chrift by the work of redemption, gathers in the efea of mankind to join the angels of heaven. Eph; i. 10. That in the difpenfation of the fulnefs of times, he might gather together in one all things in Chrift, both which are in heaven, and which are on earth, even in him. ^00 ; Men are brought in to join with the angels; to 320 The Wifdom of God difplayed Set. XIII; join with them in their workdf praifing God ; to partake with them of their enjoyments. The angels greatly rejoice at this. They rejoice when but one perfon is gathered in, as Chrift teaches us, Luke xv. 10. Like- wife I fay unto you-, there 'is joy in the prefence of the an gels of God over one finner that repenteth. The heavenly fociety is made more complete by this acceffion of the. faints to it. The faints and angels will contribute td the happinefs of each other. The angels rejoice that others are added to join them and affift them in praifing God. > The vacancy by the fall of angels is filled up — — ] Fourthly, It tends to make the angels the more 16 prize their happinefs, when they fee how much it coft to purchafe the fame happinefs for man. The angels though they knew fo much, yet are 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 underftanding of an angel cannot comprehend it. But when they faW how much it coft to purchafe the fame happinefs for man; that it coft the precious blood of the Son of God. This tended to give them a great fenfe of the infinite value of their happinefs. They never faw fuch a teftimony of the value of the eternal enjoyment of God before. Thus we have fhewh, how the wifdom of God ap pears in the work of redemption in the good ends aN tained thereby, with refpea to God, men, and angels.; We come now IV. To fhew what good ends are obtained with re fpea to the devil, God's grand enemy, in his overthrow and the ruin of his kingdom. Satan and his angels re belled againft God in heaven. He proudly prefumed to try his ftrength with God's. He oppofed ftrehgrh. And when God by his almighty power overcame the ftrength of Satan, and fent him like lightening from hea ven to hejl with all his army ; Satan does not give out: Ser. XIIL in the Way of Salvation. 321 but though he was conquered when he oppofed his ^ftrength to God's, yet he hoped to get the viaory by fubtilty. Though he Could not overcome God by power, yet he hoped to fucceed by craft: though he found that God's power could eafily caft them headlong from hea ven to the bottomlefs pit ; yet this proud fpirit did not defpair of out- witting God ; and fo by his fubtilty, dif- ¦appointing him of his end in creating this lower worldi God therefore has fhewn his great wifdom in over throwing Satan's defign. He has difappointed the de^ vifes of the crafty, fo that they cannot perforin their enterprize. He has carried Satan's counfel headlong. I. Satan thought to have difappointed God of his own glory, that he defigned in creating this lower world : :ftnd to make mankind, which God had made for his own glory, not to be for God's, but for his own glory, in fetting up himfelf God over them. Now Chrift, by what he has done, in the work of redemption, has overthrown Satan; has utterly fruf- trated him, as to this end of his, viz. robbing God of his glory. God is not robbed of his glory; but is ex ceedingly glorified in mankind — * in the efea, to the furprize Of angels and devils. God by redemption 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 have his intended glory by mankind, after he had procured their fall. But God knew a way that the devil never thought of. Neither could the wifeft angel in heaven have thought of it. - God might have glorified his juftice in the deftruaion of all mankind. But it was God's defign, in creating the world, to glorify his goodnefs and love; and not only ifo be glorified eventually, but to be ferved and glorified aaually by mankind. Satan intended to fruftrate God S s 322 The Wifdom of God difplayed Ser. XIII. of this end ; but his defign is confounded by the re. demption of Jefus Chrift. 2. Another defign of the devil, was to gratify his envy, in the utter deftruaion of mankind. But, by the redemption of Jefus Chrift, this malicious defign of Sa tan's is croft : becaufe all the efea, whom God defigned fhould be happy when he made the world, are brought to their defigned happinefs ; which is much greater than ever Satan thought it was in God's heart to beftow on man. And though fome of mankind are left to be miferable yet that does not anfwer Satan's end; for this is ordered for God's glory. No more are left miferable than God faw meet to glorify his juftice upon. One end why God fuffered Satan to do what he did in procuring the fall of man, was that his Son might be glorified in conquering that ftrong, fubtile and proud fpirit, and triumphing over him. s How glorious doth Chrift Jefus appear in baffling and triumphing over this proud king of darknefs, and all the haughty confederate rulers of hell. How glorious a fight is it to fee the meek and pa tient Lamb of God, leading that proud, malicious and mighty eiiemy in triumph! What fongs doth this caufe in heaven! • x ! It was a glorious fight in Ifrael to fee David carry-; ing the head of Goliah in triumph to Jerufalem. If appeared a glorious fight to the daughters of Ifrael, who came out with timbrels and with dances, and fang, Saul hath fiain his thoufands, and David his ten thou-i fands. But how much more glorious to fee the fon of David and the Son of God, carrying the head of the fpiritual Goliah, the champion of the armies of hell, in triumph to the heavenly Jerufalem! A This viaory of Chrift is much celebrated. It is with a principal view to this, that Chrift is called, the Lord cf hofts or armies, and a man of war, Exod. xv. 3. Ser. XIII. in the Way of Salvation 323 And Pfal. xxiv. 8. Who is this king of glory! The Lord ftrong and mighty,, the Lord mighty in battle. Thus we have briefly fhewn, how the wifdom of God appears, in the contrivance of our falvation, by the ^greatnefs, and manifoldnefs, of the good ends that are obtained. We proceed, Secondly, To fhew how the wifdom of God appears in the wonderful manner and circumftances, of the at tainment of this good. And here, 1. I would obferve fome. things under this head, with refpea to the glory of God that is obtained thereby. ... 1. By this 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 difho- noured; the nature of its principle is enmity againft God, and contempt of him. And man, by his rebellion, has greatly difhonoured God. But this difhpnour by the contrivance for our redemption, is made an occafion of the greateft manifeftation ofGod's glory that ever was. Sin, the greateft evil, is made an occafion 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 principle of fin that it feeks to dethrone God : but this is hereby made an occafion of the greateft ma nifeftation of God's royal majefty and glory that ever was. ,By fin, man has flighted and defpifed God. But this is made an occafion of his appearing the more great ly honourable. Sin cafts contempt upon the authority s and law of God. But this is, by the contrivance for -' our redemption, made the occafion of the greateft ho- f nour done to that fame authority, and that very law, that ever was. It was a greater honour to the law of God that Chrift was fubjea to it, and obeyed it, than if all mankind had obeyed it. It was a greater honour to God's authority that Chrift fhewed fuch great refpea? S s 2 3 24 The Wifdom of God difplayed" 5er. XIII. and fuch entire fubjeafon to it, than the perfea obed;* ence of all the angels in heaven. Man by his fin fhewed his enmity againft the holinefs! of God: but this is made an occafion of the greateft ma nifeftation of God's holinefs. The holinefs of God never appeared to the degree it did when Gpd executed yengpance upon his own dear Son. 2. So has the wifdom of God contrived that thofe attributes are glorified in man's falvation ; whofe glory feemed to require his deftruaion, When man had fall en, feveral attributes of God feemed to require his de ftruaion. The juftice of God feemed- to require it; for the juftice of God requires that fin be punifhed as it deferves : but it deferves no lefs than eternal deftruai, on. God proclaims, it as a part of the glory of his na-? ture, that he will in no wife clear the guilty, Exod. xxxiv. 7. .; And fo again the holinefs of God feemed to require; man's deftruaion; for God by his holinefs infinitely hates fin. This feemed to require therefore that God fhould manifeft a proportionable hatred of the finner J and that he fhould be for ever an enemy unto him. And the truth of God feemed alfo to require man*s deftruaion; for eternal death was what God had threat fened for fin, one jot or title of which word cannot by any means pafs away. But yet fo has God contrived that thofe very attribute^ not only do allow of man's redemption, and are not op^ pofite unto it; their glory is not only not inconfiftentJ* with it, but they are glorified in it. That fame vindic? rive juftice is glorified in this, way of falvation, It is manifeft in the death and fufferings of Chrift : So that fame holinefs of God and hatred of fin, that feemed to require man's damnation, is feen in Chrift's dying fo? fanners.- — — — So herein alfo is manifefted and glorified the truth pf gpd, in the threatenings. pf the law,-— — -. $er. XII!. in the Way of Salvation 325 •• 3. Yea, it is fo ordered now that the glory of thefe attributes requires the falvation of thofe that believe. The juftice of God that required man's damnation, and feemed inconfiftent with his falvation, now does as much require the falvation of thofe that believe in Chrift, as fever before it required their damnation. Salvation is an abfolute debt to the believer from God, fo that he tnay in juftice demand and challenge it; not upon the account of what he himfelf has done ; but upon the ac count of what his Surety has done. For Chrift has fa tisfied juftice fully for his fin; fo that it is but a thing that may be challenged that God fhould now releafe the believer from the punifhment; it is but a piece of juftice, that the creditor fhould releafe the debtor, when he has fully paid the debt. And again, the believer may de mand 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 deftruaion, now re quires 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 threatening of the law flands good, there is a promife of eternal life to many of them that have broken the law. They both ftand good at the fame time: and the truth of God re quires that both fhould be fulfilled. And how much fo ever they feemed to interfere one with another, yet fo is the matter contrived in this way of falvation, that both are fulfilled and do not interfere one with a- nother. At the very fame time that God uttered that threaten ing, In the day thou eateft thereof thou Jhalt furely die: and at the fame time that Adam had firft eaten the forbidden fruit ; there was then a promife flood good, that many thoufands of Adam's race fhould obtain eternal life; for this promife was made before the world was to Jefus Chrift, What a difficulty and an inconfiftence, did 326 The Wifdom of 'God difplayed Ser. .XIII, here feem to be? But it was no difficulty to the wifdom of God, which had fo contrived that there fhould ap. pear no inconfiftence ; but that that promife, and that threatening fhould be both fully accomplifhed to the glory of God's truth in each of them. Pfal. lxxxv. 10. Mercy and truth are met together, righteoufnefs and peaca have kiffed each other. I 4. Thofe very attributes which feemed to require man's deftruaion, are more glorious in his falvation, than they would have been in his deftruaion. The revenging juftice of God is a great deal more manifefted in the death of Chrift, than it would have been if all mankind had been damned to all eternity j and that becaufe, if man had remained under the guilt and imputation of fin, the juftice of God would not have had fuch-a trial, as it had, when his own Son was under the imputation of fin. if all mankind had flood guilty, and juftice had called for vengeance upon them, — that would have been, in no wife, fuch a trial of the inflexi- blenefs and unchangeablenefs of the juftice of God, as when his own Son, that was the objea of his infinite love, and in whom he infinitely delighted, flood with' the imputation of guilt upon him. This was the greateft trial that could be, whether, God's juftice was perfea and unchangeable, or not. This was the greateft poffible trial whether or no God was fo juft that he would not upon any account, abate] of what juftice required. This was the greateft trial that can be conceived of, whether or no God would have1 any refpea to perfons, in judgment. And God when' there was fuch a trial, hath appeared immutably juft. He exaaed all, even the utmoft farthing of the debt due to juftice, of his Son. So the majefty of God appears much more in the fuf ferings of Chrift than it would have done in the eternal! fufferings of all mankind, — that his juftice fhould be ex* ec^ted upon fo great a perfon, a perfon of infinite dig} Ser. XIII. in the Way of Salvation. ^7 nity. It exceedingly fhews the awful majefty of God ; as the majefty of a prince appears greater in the juft pu- nifhment of great perfonages that are under the guilt of treafon, than leffer perfons. And then the fufferings of Chrift have this advantage of the eternal fufferings of the wicked, for impreffing upon the minds of the fpeaators a fenfe of the dread majefty and infinite juftice of God, and his infinite hat red of fin; viz. that the eternal fufferings of the wicked never will be feen aaually accomplifhed, and finifhed ; whereas they have feen that which is equivalent to thofe eternal fufferings aaually fulfilled and finifhed in the fufferings of Chrift. 5. Such is the wifdom of this way of falvation, that the more any of the efea, have dishonoured God, the more is God glorified in this redemption. Such won ders as thefe are accomplifhed by the wifdom of this way of falvation. Such things as thefe, if they had been propofed to any creature intelligence, would have Teemed ftrange and unaccountable paradoxes, till the counfels of divine wifdom concerning the matter were unfolded. So fufficient is this way of falvation, that it is not bconfiftent 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 finful any one has been, the more doth God glorify himfelf in his falvation. The more doth he glorify his power, that he can redeem one in whom fin fo -abounds, and of whom Satan has fuch ftrong pof feffion. The greater triumph has Chrift over his grand adverfary, in redeeming, and fetting at liberty from his bondage thofe that were his greateft vaffals. The more doth the fufficiency of Chrift appear, in that it is fuffi cient for fuch vile wretches. The more is the fovereignty, and boundlefs extent of 32S The Wifdom of God difplayed Ser. XI V, the mercy of God manifefted, in that it is fufficient to redeem thofe that are moft uUdeferVing. Rom. v. 2o» Where fin abounded, grace did much more abound. SERMON XIV* Ephesians iii. io» To the Intent that now unto the Principalities arid Powen in heavenly Places, might be known by the Church the manifold Wifdom of God. We now come, IL HT1 O take notice of fome wonderful circurrU J_ fiances of the attainment of our good, hereby; which fhews the great wifdom of this contrivance, :<. 1. So hath God contrived in this way, that a finful creature, fhould become not guilty; and he that has ho -righteoufnefs of his own, fhould become righteous* Thefe things, if they had been propofed, would have appeared Contradiaions to any but only the divine un» derftanding. ». If it had been propofed to any creature, to find out a way that a finful creature fhould not be a guilty crea* ture, how impoffible would it have been judged, that there fhould be any way at all. It would ddubtlef* have been judged impoffible but that he that has com mitted fin, mull ftand guilty of the fin he has committed* And if fin be fuch a thing as neceffarily obliges to put nifhment, then, that it muft oblige to punifhment him that has committed it. If punifhment and fin be infei parable, then that punifhment and the finner are infe- parable. If the law denounces death to the perfort that is guilty of fin, and it be impoffible, that the law fhould Ser. XIV. in the Way of Salvation. 329 not take place, then he that has committed fin muft die. Thus any created underftanding would have thought. And fo if it had been propofed that there fhouldbe fome way found out, wherein man might be righteous, with out fulfilling righteoufnefs himfelf; fo that he might reafonably and properly be looked upon and accepted as a righteous perfon, and adjudged to the reward of righteoufnefs, and yet have no righteoufnefs at all of his own; and nothing but the contrary. That he fhould be righteous by the righteoufnefs of the law, by a per fea righteoufnefs, and yet have broken the law and done jkothing elfe but break it; this would doubtlefs have been looked upon impoffible and contradiaious. But yet the wifdom of God has truly accomplifhed each of thefe things. He hath accomplifhed, that though men are finners, yet they fhould be without guilt, in that he hath found out a way that the threatnings of the law fhould truly and properly be fulfilled, and punifh ment be executed on fin, and yet not on the finner* The fufferings of Chrift do anfwer the demands of the Jaw, with refpea to the fins of thofe that believe in Chrift ; and juftice is truly fulfilled and fatisfied thereby. And the law is fulfilled and anfwered by the obedience of Chrift, fo that his righteoufnefs fhould properly be our righteoufnefs. Though not performed by us, yet it is properly and reafonably accepted for us, as much as if we had performed it ourfelves. Divine wifdom has fo contrived, that fuch an interchanging of fin and righ teoufnefs — fhould be confiflent,and moft agreeable with reafon, with the law, and his own holy attributes. And that becaufe Jefus Chrift has fo united himfelf to us, and us to him, as to make himfelf ours,- to make himfelf our head. He has united himfelf to the efea by his dying love. The love of Chrift to the efea is fo great, that God the Father looks upon it proper and fuitable to account Chrift and the elecl as one; and ac T t 330 ' TheWifdom of God difplayed Ser. XIV. cordingly to account what Chrift does and fuffers, as if they did and fuffered it. • « That love of Chrift that is fo great as to render Chriffe willing to put himfelf in the ftead of the efea, and to bear the mifery that they deferved, does, in the Father's? account, fo unite Chrift and the efea, that they may be looked upon as legally one. . ¦ And why did divine wifdom determine that he ffiould become thus weak? It was that he might be fubjea to want, and tofuffering, and to the power and malice of his enemies. But then what advantage could it be of to him in this work, to be fubjea 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 overthrow them. Who would have thought that this was the way to overthrow them, to become weak and feeble, and for that very end that he might be fubjea 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 fubjea to their power and malice. This was the means by which God determined that Chrift fhould prevail againft his enemies, that he fhould be fo fubjea to their power, that they might prevail a- gainft him, fo as to put him 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 fuccefsful in the work of our redemp tion. This would have appeared to creature-wifdom the moft wrong way that could be thought of, the di- reaeft courfe to be fruftrated that could be devifed. But it was indeed the way to glorious fuccefs, and the only way. The foolijhnefs of God is wifer than men. 1 Cor. i. 25. God has brought ftrength out of weak nefs, glory out of ignominy and reproach. Chrift's fliame and reproach are the only means, by which way is made to our eternal glory and honour. 1 The wifdom of God hath made Chrift's humiliation the means of our exaltation; his coming down from T t 2 332 The Wifdom of God difplayed Ser. XIV. heaven is that which brings us to heaven. The wifdont of God hath made life the fruit of death. The death of Chrift was the only means, we could have eternal life. The death of a perfon that was God, was the only way by which we could come to have life in God. Here favour is made to arife out of wrath ; our ac* ceptance into God's favour, out ofGod's wrath upon hU bwn Son. A bfeffing rifes out of a curfe. Our ever. lafting bleffednefs, from Chrift's being made a curfe for us, Our righteoufnefs is made to rife out of Chrift's imputed guilt. He was made fin for us, that we migM be made the righteoufnefs of God. 2 Cor, v. 21. By fuch wonderful means hath the wifdom of God pro* cured our falvation, 3. Our fin and mifery, is, by this contrivance, made an occafion of our greater bleffednefs. This is a very wonderful thing, It would have been a very wonderful thing if we had been merely reftored from fin and mi* fery, to be as we were before ; but it was a much more wonderful thing that we . fhould not only be reftored, but brought to a higher bleffednefs than ever; and that our fin and mifery fhould be the occafion of it, and fhould make way for it. It was wonderful that both our fin and mifery, fhould he made the occafion of our greater bleffednefs, - Firft, It was wonderful that our fin fhould be made the occafion of our greater bleffednefs; for fin is the thing that deferves mifery. By our fin we had deferved to be everlaftingly miferable. But yet this is fo turned by divine wifdom, that it is made an occafion of our be* ing more happy. It was a ftrange thing that fin fhould be the occafion of any thing elfe but mifery : and nothing but divine Wifdom could have made it an occafion of any other, ¦It was a ftnmge thing that after man had finned, it fhould be poffible for him to efcape mifery. But divine wifdom ha? found out a way whereby the finner might not only Ser. XIV. in the Way of Salvation. 333 efcape being miferable, but that he 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 bleffednefs. Secondly. It was a wonderful thing that man's own mifery fhould be an occafion of his greater happinefs. For happinefs and mifery are contraries. It fhews di vine wifdom to bring contraries thus one out of another. Efpecially when it is confidered how great man's mifery was. He was under the wrath and curfe of God, and condemned to everlafting burnings. This fin and mifery of man, is, by this contrivance, fnade 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 ftate of trial. Our firft parents, if they had flood and perfevered in perfea 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 be fore were but in a ftate of probation for their reward. And it is not to be fuppofed but that their happinefs was to have been greater after they had perfifted in obedience, and had aaually received the reward, than it was, while they were in a ftate of trial for it. But by the redemption of Chrift, the fin and mifery of the efea is made an occafion of their being brought to a higher happinefs than mankind would have had if they had perfifted in obedience till they had received the reward. As is manifeft in the following things. 1 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 enjoyed God's favour, and fo would have been the objea of 334 The Wifdom of God difplayed Ser. XIV. Chrift's favour, as he would have had the favour of all the perfons of the trinity. But now Chrift becoming our furety and Saviour, and having taken on him our nature, occafions between Chrift and us an union of a quite different kind, and a nearer relation than otherwife would have been. Chrift is become ours now, in a manner that otherwife would not have been. The fall is the occafion of Chrift's be coming our head, and the church his body. And be lievers are become his brethren and kinsfolk, and fpoufe,' in a manner that otherwife would not have been. And by our union with Chrift we have a greater union with God the Father. We, if we had flood, fhould have been the children of God in a fenfe as the angels are faid to be the fons of God, Job xxxviii. 7. But now we 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 virtue of our u- nion with the natural Son of God. Gal. iv. 4, 5, 6. When the fulnefs of time was come, God fent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adop-i tion of fons. And becaufe ye are fons, God hath fent forth the fpirit of his Son into your hearts, crying abba father.. And therefore Chrift has taught us, in all our addreffes to God, to call him our Father, in like manner as he- calls him Father, John xx. 17. Go tell my brethren, be hold I afcend to my Father, and your Father. • This is one of the wonderful things brought aboufe by the work of redemption, that thereby our fepara* tion from God, is made an occafion of a greater union, than was before, or otherwife would have been. When we fell, there was a dreadful feparation made betwixt God and us, but this is made an occafion of a greater union. John xvii. 20, 21, 22, 23. Neither pray, I for thefe alone, but for them alfo which Jhall believe on Ser. XIV. in the Way of Salvation. 33$ vie through their word: that they all may be one, as thou Father art in me, and I'm thee: that they alfo may be one in us : that the world may believe that thou haft fent me. And the glory which thou gaveft me I have given them : that they may be one, even as we are one, I in them, and thou in me, that they may be made perfecl in one. ..• 2dly. Man now has greater manifeftations of fhe glory and love of God, than otherwife he would have had. Man's happinefs confifts principally in the mani feftations of thefe two things, viz. of the glory- — and love of God. Now, man by the work of redemption, has greater manifeftation of both of them, than other- wife he would have had. We have already fpokeh /particularly of the glory of God, and what advan tages even the angels have by the difcoveries of it in this work. But if they have fuch advantages, much more, will man who is far more direaiy concerned in this affair than they. And here is in this work, immenfely greater difplays of the love of God, than man had before he fell; or, 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 tefti- mony of the love of God, if man had not fallen. ¦ Chrift manifefts his love, by coming into the world, and laying down his life. This is the greateft teftimony of divine love that can be conceived, immenfely greater than all bleffings would have been, if beftowed upon man in innocency, and without any humiliation, or fuf- fering of any of the divine perfons. This is a greater teftimony of divine love than otherwife would have been thought of, or known to be poffible. Now furely the greater difcoveries God's people have of God's love to them, the more happy muft they be : the more they fee of God's love to them, the more occafion will they have to rejoice in that love. Here will be a delight- 336 The Wifdom of God difplayed Ser. XIV. ful theme the faints will have to 'contemplate to all eternity, which they never could have had, if man never had fallen, viz. the dying love of Chrift. They will have occafion now to fing that fong for ever, in the firft chapter of Revelations, ver. v. 6. Unto him that loved us, and wajhed us from our fins in his ozvn blood, and hath made us kings and priefts unto God and his father, to whom be glory and dominion forever, amen. 3dly. Man now has greater motives offered him to love God than otherwife he ever would have had, Man's happinefs confifts in mutual love between God and man; — in feeing God's love to him, and in recipro cally loving God. And the more he fees of God's love to him, and the more he loves God, the more happy muft he be. His love to God is as neceffary in order to his happinefs, 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 as he loves God. This makes the faints prize God's' love to them, be caufe they love him. If they did not love God, it would not rejoice them to make them happy, to fee his love to them ; becaufe they would make light of his love and defpife it. The more any perfon loves another, the more will he be delighted in the manifeftations of that other's love. There is provifion therefore made for both in the work of redemption. Both, that there fhould be greatef manifeftations of the love of God to us, than there would have been, if man had not fallen, and alfo that man fhould 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 no fuch motives to the love of God, if man had not fallen: none to be compared to it! The greater motives God's people Ser. XIV. in the Way of Salvation. 337 have to love God, the more will their hearts indeed be drawn forth to love, and confequently the more happy ;Will men be. if And then, man is now brought to a more univerfal and immediate and fenfible dependence on God, than totherwife he would have been. All his happinefs is now of him, through him, and in him. If man had not fallen, he would have had all his happinefs of God, but he would have had it by his own righteoufnefs ; but now it is by the righteoufnefs of Chrift. He would have had all his holinefs of God, but not fo fenfibly ; becaufe then he would have been holy from the beginning, as foon as he received his being; there never would have been a time when he was not holy, and fo its deriva tion from God would not have been fo fenfible as it is How, when he is firft finful and univerfally corrupt, and jafterwards is made holy. If man had heldN his inte grity and perfevered in obedience through the time of trial, he would have had all his happinefs from God, but not fo fenfibly; for he would have been happy from the time when he firft began to exift, in a con ftant uninterrupted manner, and mifery would have been a ftranger to him ; and therefore happinefs would iiot have been fo fenfible a derivation from God, as it is now, when man looks to God from the deeps of diftrefs, cries repeatedly to him, and waits upon him, being convinced by abundant experience, that he has lio where elfe to go but to God, who is gracioufly pleafed in confequence of man's earneft and perfevering fuitto appear to his relief, take him out of the miry clay and ^horrible pit, and fet him upon a rock, and eftablifh his goings, and put a new fong into his mouth. By man's having thus a more immediate, and univer fal and fenfible dependence, God doth more entirely fe cure man's undivided refpea. There is greater motive for man to make God his all in all, — to love him and rejoice in him as his only portion. U u 338 The Wifdom of Cod difplayed Ser. XIV. 4thly. By the contrivance for our falvation, man** fin and mifery are but an occafion of his being brought to a more full and free converfe With, and enjoyment of God than otherwife would have been. For as we have obferved already, the union is greater; and the greater the union, the more full the communion, and intimate the intercourfe. And then, man has this advantage, that Chrift is come down to him, in his own nature; and hereby he may converfe with Chrift more intimately, than the infinite diftance of the divine nature would allow. I have be fore obferved this advantage as what the angels have, but it is more man's advantage than the angels. For Chrift is not only in a created nature, but he is in man's own nature. And fo we have advantages for a more full enjoyment of God. This end is alfo obtained in the work of re demption, w'g. that by Chrift's incarnation, the faints may fee God with their bodily eyes, as well as by an intelfeaual view. They may fee him in both ways of feeing, which their natures, being body and fpirit, are capable of. The faints, after the day of judgment, will confift of both body and foul: and. fo they will have outward as well as fpiritual fight. It is now ordered cf divine' wifdom, that God himfelf, or a divine perfon^ fhould be the principal entertainment of both thefe kinds* of fight, fpiritual and corporal. And that the faints in heaven ffiould not only have an intelfeaual fight of God, but that they ffiould fee a divine perfon as they fee one another: which fhall not only be fpiritually, but out; wardly. The body of Jefus Chrift will therefore appear with that tranfeendent vifible majefty and beauty, that is ex ceeding expreffive of the divine majefty, beauty and glory. The body of Chrift fhall appear with the gloryof God upon it, as Chrift tells us that he will come at the day of judgment, with the glory of his Father, Mat* Ser. XIV. in the Way of Salvation 339 xvi. 27. The Son of man Jhall come in the glory of his Fa ther. This will be a great happinefs to the faints thus to fee God. Job comforted himfelf with this, that he ffiould fee God with his bodily eyes, Job xix. 26, And though after my fkin, worms deftroy this body, yet in my fiejh Jhall I fee God. 5thly,and laftly. Man's fin and mifery is made an oc cafion of his greater happinefs, as he has now a greater relifh of happinefs, by reafon of his knowledge of both. In order to happinefs, there muft be two things, viz. his union to a proper objea — and a relifh of the objea. Man's fin and mifery is made an occafion of increafing both thefe, by the work of redemption. We have fhewn already that the union is increafed. And that is not only increafed but the relifh 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 fhould have known what evil was. And it is alfo the tree of the knowledge of good, becaufe we fhould never have known fp well what good was, if it had not been for that tree. We are taught the value of good, by Our knowledge of its contrary, evil. This teaches us to prize good, and makes us the more to relifh it and rejoice in it. This is made to be the effea of the fruit of that tree to the faints by the work of redemption. They there by know fomething what a ftate of fin and alienation from God is. They know fomething what the anger of God is, and what it is to be in danger of hell. And this makes them the more exceedingly to rejoice in the favour of God, and in the enjoyment of God. ¦ Take two perfons : one that never knew what evil was, never was in any mifery; but that was happy froni Uu 2 34o> The Wifdom of God difplayed Ser. XIV;. the firft moment pf his being, having the favour of God* and all manner of tokens of it, And another that is. in, a: very doleful, loft and undone condition: and let thert be beftowed upon thefe two perfons the fame bleffingsj the fame good things ; and Jet them be objeaively in. the fame glprious circumftances, — and which will re, joice moft? Doubtlefs he that was brought: to this happinefs out of a miferable and doleful ftate. So the faints in heaven will for ever the more rejoice in God, and in the enjoyment of his love, for their being brought to it out of a moft lamentable ftate and eon. dition. They thereby know what evil is, and great danger of it. Other things might be mentioned, where the happi, nefs that the faints have by the redemption of Chrift; does excel the happinefs that man had before the fallj or that he would have had, if he had flood, But thefe may fuffice. Having thus obferved fome wonderful circumftances pf the good attain' d for us by this contrivance,, for our: redemption, — I proceed now, ¦< Thirdly. To take notice of fome wonderful circum-* fiances of the overthrow of Satan that is attained there* by, The wifdom of God doth greatly and remarkably appear in fo exceedingly baffling and confounding all the fubtilty of the old ferpent, As we have already obferved, power never appears fo confpicuous as when oppofed and conquering oppofition^ fo the fame may be faid here of wifdom. It never ap. pears fo brightly and with fuch advantage as when op*. ppfed by the fubtilty of fome very crafty enemy; and in. baffling and confounding that fubtilty. The devil is exceeding fubtile. The fubtilty of the ferpent is emblematical of it, fpoken of, Gen. iii. i . Norn fhe ferpent was more fubtile than any beaft of the field*-* He was once one of the brighteft intelligences of heaven, and pne of the brighteft, if not the very brigheft of alii Ser. XIV. in the Way of Salvation. 341 And all the devils were once morning flars, of a glorious brightnefs of underftanding. They ftill have the fame faculties, though they ceafed to be influenced and guided fey the holy Spirit of God ; and fo their heavenly wif dom is turned into, hellifli craft and fubtilty. ?. 1 -, God in the work of redemption hath wondroufly baf- fied the utmoft craft of the devils : and that though they are all combined, and have all as it were laid their heads together to contrive to fruftrate God, in his defigns of glory to himfelf, and goodnefs to men. The wifdom of God appears very glorious herein. We fhall take notice of fome inftances wherein 1. The weak and feemingly defpicable means and weapons that God makes ufe of to overthrow Satan withal. Chrift poured the greater contempt upon Sa tan, in the viaory that he obtained over him ; by reafon of the means of his preparing himfelf to fight with him, and the weapons that he hath made ufe of. Chrift when he prepared himfelf to fight with Satan, he, as it were lays afide his ftrength : he takes on him the human na ture, and makes himfelf a weak mortal. He chufes to fight with Satan in the human nature, in a poor, frail, affliaed ftate. It was his will to overcome Satan thus. He did as David did. David when he was going againft the Philiftine refufed to go with Saul's armour, with a helmet of brafs upon his head and a coat of mail, and his fword. No, he puts them off him. Goliah comes Biightily armed againft David, with a helmet of brafs upoh his head, and a coat of mail weighing five thou fand fhekels of brafs, and greaves of brafs upon his legs and a target of brafs between his ffioulders ;_ and a fpear, whofe flaff was like a weaver's beam ; and the fpear's head weighing fix hundred fhekels of iron. And be fides all this, had one bearing a fhield that went before him. But David takes nothing but a flaff in his hand, and a fhepherd's bag and a fling, and goes againft the fhjliftmi. And the weapons that Chrift made ufe of 342 The Wifdom of God difplayed Ser. XIV. were his poverty, affliaions and reproaches, fufferings and death. His principal weapon was his own crofs : the inftrument of his own reproachful death. Thefe were feemingly weak and defpicable inftruments, to go, and fight againft fuch a giant as Satan with. And doubtlefs the devil difdained them as much as Goliah did David's ftaves and fling. But with fuch weapons as thefe has Chrift in a human, weak, mortal nature over thrown all the reproach, and baffled all the craft of hell. ; Such difgrace and contempt has Chrift poured upon Satan, much more than if he had overcome Satan with fome very pompous and magnificent apparatus of ar mour, as he that overcomes his enemy with a wooden fword puts him to the greater difgrace, and he has the! greater triumph over him. As David had a more glo rious viaory over Goliah for his conquering him with fuch defpicable inftruments : and Samfon over the Phili- ftines for killing fo many of them with fuch a defpicable weapon 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. ii. 14, 15., Blotting out the hand-writing of ordinances that was a- gainft us, which was contrary to us, and took it out of the way, nailing it to his crofs : and having fpoiled principalities and powers, he made ajfhew of them openly, triumphing over them in it. God fhews his great and infinite wifdom in taking this, method, to confound the wifdom and fubtilty of his e- nemies. He hereby fhews how eafily he can do it, and that he is infinitely wifer than they. 1 Cor. i. 27, 28, 39. God hath chofen the foolijh things of the world, to confound the wife; and God hath chofen the weak things of the world, to confound the things that are mighty: and the baje things of the world, and things that are defpifed, hath God chofen ; yea, and things that are not to bring to nought the things that are. Ser. XV. in the Way of Salvation 343 SERMON XV. Ephes 1 ans iii. 10. To the Intent that now unto the Principalities and Powers in heavenly Places, might be known by the Church the manifold Wifdom of God. 2. \ Nother wonderful circumftance of the over- J_Ji throw of Satan, in the work of redemption, is, God has hereby confounded Satan with his own weapons. It is fo contrived in the work of redempti on, that our grand enemy fhould be made a means of his own confufion: and that, by thofe very things, thereby he endeavours to rob God of his glory, and to deftroy mankind, he is made a means of fruftrat- ing his own defigns. His moft fubtile and powerful endeavours for accomplHhing his defigns are made a means of confounding them, and of promoting the contrary. '¦ Of this, I will mention but two inftances. Firft. His procuring man's fall is made an occafion of the contrary to what he defigned. Indeed he has hereby procured the ruin of multitudes of mankind, which he aimed at. But in this he does not fruftrate God ; for this was God's defign from all eternity, to glorify himfelf in the damnation of multi tudes of mankind. And it will prove no content to him, but his own mifery. ' But what Satan 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 alfo it giveth occafion for the efea's being brought to higher happinefs: as we have fhewn. 344 The Wifdom of God difplayed Ser. XV. The happy ftate that man was In was envied by Sa- tan, -That man that was of earthly original ffiould be advanced to fuch honours; when he who was origi nally of a fo much more noble nature fhould be caft down to fuch difgrace. His pride could not bear it,— that man that dwelt in a houfe of clay, fhould be made fo much of, while he was in fuch mifery. And how, may we conclude, that Satan triumphed when he had brought him down! The devil tempted our firft parents with this, that if they eat of the forbidden fruit, they fhould be as Gods: it was a lie in Satan's mouth ; for he aimed at nothing elfe but to fool man out of his happinefs, and make him his own flave and vaffal, with a blinded expeaation of being like a god. But little did Satan think that God would turn it fo, as to make man's fall an occafion of one in the humai nature aaually being a divine perfon. Man's eating the forbidden fruit is. made an occafion of God's be coming man: and fo an occafion of our nature's being advanced to a union to God, fo as to be the fam« perfon. ; By this means it comes to pafs, that one in man's nature, that Satan fo envied, now fits at the right hand of God, inverted with divine power and glory, and reigns over heaven and earth with a god-like power and dominion. Thus is Satan difappointed in his fubtilty. As he intended, that faying, ye Jhall be as gods — was a lie, to decoy and befool man. Little did he think, that it would be in fuch manner verified, as it is, by the in.' carnation of the Son of God. % And then this is the occafion alfo, of all the efea be«! ing united to this divine perfon, fo that they become one with Chrift; are as it were parts of him. Believers \ are as Chrift; or, members and parts of Chrift. So the' church is called Chrift. Little did Satan think, that his telling that lie to our firft parents,- — Ye fhall be as gods,* Ser. XV. in the Way of Salvation. 345 would be the oCCafion of their being as Chrift the Son of God. Again, Satan is made a means of his own confufion in this : — It was Satan's defign, in tempting man to fin, to make man his captive and flave for ever; to have plagued him and triumphed over him. And this very thing isa means to bring it about, that man inftead of being his vaffal fhould be his judge. It is the very means, that the efea, inftead of being his captives, to be for ever tormented and triumphed over by him, fhould fit as judges to fentence him to everlafting tor ment. It has been the means, that one in man's nature, viz. Jefus Chrift fhould be his fupreme Judge. It was man's nature that Satan fo envied, and fought to make a prey of. But Jefus Chrift at the laft day, fhall come in man's nature; and the devils fhall be all brought to ftand trembling at his bar: and he fhall judge, and condemn them, and execute the wrath of God upon them. Chrift fhall come in the human nature : in a nature in itfelf much inferior to the original nature of the de vils- to do this. And this, Satan's tempting man to fin, has been the occafion of, For it was the fall of man that Satan procured, which was the occafion of Chrift's being in the human nature. And not only fhall Chrift in the human nature judge the devils, but all the faints fhall judge them with Chrift ; as affeffors with him in judgment. 1 Cor. vi. 3. Know ye not that we Jhall judge angels. Secondly. In another inftance Satan is made a means of his own confufion; and that is in his procuring the death of Chrift. Satan fet himfelf to oppofe Chrift as foon as he appeared. He fought, by all means, to pro cure his ruin. He fet the Jews againft him. He filled the minds of the Scribes and Pharifees with the moft bit ter perfecuting malice againft Chrift. He fought by all means to procure his death; and that he might be put to X x 346 The Wifdom of God difplayed Ser, XV. the moft ignominious death that could be. We read " that Satan entered into Judas, and tempted him to be tray him." Luk. xxii, 3. And Chrift fpeaks of his fuffer ings as being the effeas of the power of darknefs, Luke xxii. 53. When I was daily with you in the temple, ye firetchedforth no hands againft me: but this q your hour and the power of darknefs. But Satan hereby overthrows his own kingdom. Chrift came into the world to deftroy the works of the devil. And this was the very thing that did it, viz. the death of Chrift. Chrift overcomes Satan by his blood. Here it is that the whole work of redemption is built, even the blood of Chrift. The crofs was the devil's own weapon. Chrift overthrew Satan wifh this wea pon. As David cut of Goliah's head with his own fword. Chrift's thus making Satan a means of his own con fufion was typify'd of old by Samfon's getting honey out of the carcafe of the lion. There is more implied in Samfon's riddle, Out of the eater came forth meat, and out of the ftrong came forth fweetnefs, than ever the Philiftines explained. . And it was a faying that is verifyed by Chrift in a far more glorious manner than by Samfon's getting honey out of the carcafe of the lion. God's e- nemies and ours are taken in the pit which they them felves have digged ; and their own foul is taken in the net which they haVe laid. Thus we have fhewn, in fome meafure, the wifdom of this way of falvation by Jefus Chrift. This introduces the next general head, which was to fhew, II. That this wifdom is above the wifdom of the an gels. This wifdom is altogether divine. And though the angels are fpirits of glorious wifdom, yet it was above their wifdom to contrive fuch a way of falvation. If it had been put to them to find out a way for man's re« . demption, they all would have, been nonplufed. Ser. XV. in the Way of Salvation. 347 - The wifdom of this contrivance appears to have been above the wifdom of the angels by the following things. 1. It appears that this wifdom in that they themfelves did not fully comprehend the contrivance, is above the wifdom of the angels, till they faw it accompliffied. They knew that man was to be redeemed, long before Chrift came into the world : but yet they did not fully com prehend it until they faw it. This is evident by the ex preffion in the text. That now might be known unto the principalities — the manifold wifdom of God. i. e. Now the work is aaually accomplifhed by jefus Chrift. Which fmplies that it was now new to them. If they underflood no more of it now, than they had all along, the Apoftle would never have expreffed himfelf fo; for he is fpeak ing of it as a myftery, in a meafure kept hid until now. ¦>." They doubtlefs underflood much of it before: but they did not underftand all. They had a new difcovery when Chrift came and performed the work. Now it is to be cpnfidered, that the angels had had four thoufand years time to contemplate and look into this affair. And they did fpend that time in ftudying it; for they did not want inclination and defire to underftand it and look into it, as the fcripture teaches: us. And they had a great deal to put them upon an attentive contemplation of it. For when it was made known that God had fuch a defign, it muft appear a wonderful thing to them. It was a new thing. They had feen their fellow-angels deftroyed without mercy. And this redeeming of the fallen finful creature, was quite a new thing. It muft needs be aftonifhing to them, when God had revealed this defign of mercy to them prefently after the fall : and had given an intimation of it, in faying, " The feed of the woman fhall bruife the ferpent's head." They knew that God had fuch a defign; for they were, from the beginning, miniftring fpirits, fent forth to minifter to thofe that were the heirs of X x 2 348 The Wifdom of Gad difplayed Ser, XVy falvation. They were fent forth to minifter to them, that were redeemed by Chrift ever fince the fall? They were prefent at the inftitution of the typical difpenfa* tion, that was fo full of ffiadows of gofpel things; as is evident byPfal. lxix. 17. The angels contemplating the contrivance of our redemption was typified by the pofture pf the chem* bims over the mercy-feat, over the ark- They were. made bending down towards the ark and mercy feat. This is what the Apoftle Peter is thought to have forae* reference to, 1 Peter i. 1 2. ? So that they, for four thoufand, years had been ftudy ing this contrivance, and yet they did not fully comprer hend it till they faw it accompliffied. This fhews that the wifdom of it was far above theif wifdom ; for if they could not fully comprehend it af* ter it had been revealed that there was fuch a defign; and after much of it had already been made known, as it was in the Old Teftament :— ?If they notwithftandinglj could not fully underftand it, after they had ftudied] four thoufand years together upon it; how much JefS; could they have found it out of themfelves. without any thing being ever made known to them of it. They thai have four thoufand years time to ftudy a thing, have fufficient trial whether it be above their underftanding or not, 2. It will appear if we confider for what end this wif* dom of God was made known unto them, viz. that they might admire and prize it. It was made known to them, that they might fee how manifold it is ; how great and glorious it is; that they might fee the urifpeakabl$; depths of the riches of the wifdom and knowledge pf God, as the Apoftle expreffes it, Rom. xi. 33. It was manifefted to them that they might fee the. glory of God in it, It was fhewn unto the angels that they might fee how great and wonderful the myftery Was, i Tim. iii. 16,. Great « the myftery, of godlinefs? Ser. XV. in the Way of Salvation. 345 God was manifeft in theflejh, juftified in the fpirit, feen tf angels • Now if the wifdom of it were not far above their pwn underftandings, this would not be fhewn them, for them to admire and praife. 3. It appears to be above the wifdom of the an gels becaufe they are ftill contemplating it: and en deavouring to fee more and more of it. There ii fo much wifdom in this way of falvation, that there is loom for the faculties of angels to employ them felves to all eternity. It is evident that the angels are ftill employing themfelves in endeavouring to fee more and more of God's wifdom appearing in the work of redemption, by 1 Pet. i. 12. Searching what, or wbqt manner of time the Spirit of Chrift wliich was in tbent—did fignify, when it tefiified before Ixind of the fufferings of Chrift, and the glary that Jhould follow. Unfa whom it was revealed, that not unto themfelves, but unto Us fhey did minifter the things which are now- reported unto ysu by them that have preached the gofpel unto you, yy\th the Holy Ghoft fent down from heaven ; which things the angels defire to look into? It js not faid, that they defired to look into it before Chrift came; but they ftill de-fire to look into it, after they have feen it accom pliffied. Now they do not fo perfeaiy comprehend all the wifdom that is to be feen in it : but they are contem., plating, looking into it, that they may fee more and more; and never will have fully exhaufted to all eter nity : but there will ftill be room enough in this work to. employ the angelical underftandings. APPLICATION. 1. Hence we may learn the blindnefs of the world, that the wifdom appearing in the work of redemption is no more admired in it. God has" revealed this his glo rious defign and contrivance to the world. He has fent forth his gofpel, and caufes it to be preached abroad in 350 The Wifdom of God difplayed Ser. XV. the world, to declare to the world his infinite wifdom has been fet on work for man's falvation. But how little is it regarded! There are fome that do fee; that have their eyes opened to behold the wondrous things of the gofpel, to fee, the glory of God in, and to ad mire the wifdom of it. But the greater part are wholly blind to it. They fee nothing in all this that is any way glorious and wonderful. Tho' the angels are fo furprized at, tho' they attentively behold and confider, and account it worthy of their moft engaged and deep contemplation; yet the greater part of them that have the gofpel here on earth, take littlenoticeof it. It is all a dull ftory, and dead letter to them. They fee no fuch wifdom in it, as charaaerizes it to be of divine ori ginal. They are fo far from feeing any wifdom in it, that it is above the wifdom of the angels, that they cannot fee any thing in it above the wifdom of men. Theyxcan difcover nothing in it above what is human, that ffiould make them conclude that it is any thing more than the invention of men. Yea, the gofpel to many feems fooliffinefs ; fo that they queftion whether it be of divine original or not. And there are many that do openly deny it. Though the light that fhines in the world be fo ex ceeding glorious, yet how few are there that do fee it. The glory of God's wifdom in this work is furpaffing the brightnefs of the fun : but fo blind is the v/orld that it fees nothing. It does not know that the Sun of righte-' oufnefs fhines. Thus it has been in all ages, 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 whom is 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, IfaU; vi. o: 10. Go and tell this people, hear ye indeed, but uri- Ser. XV. in the Way of Salvation. 351 derftand not: and fee ye indeed, but perceive not. Make the heart of this people fat, and their ears heavy, and jhut their eyes left they ftjould fee with their eyes, and hear with their ears, and underftand with their heart, and convert and be healed. ¦And fo it was in Chrift's time, when that glorious prophet came, and more fully revealed the counfels of God concerning our redemption. How many were there that were blind! How much did Chrift com plain of them ! How blind were the Scribes and Pha- rifees, the moft noted fea of men among the Jews for wifdom; they beheld no glory in that gofpel which 1 Chrift preached unto them ; — which gave occafion to 'Chrift to call them fools and. blind, Mat. xxiii. 17. So it was again in the Apoftles' times. In all places where they preached, fome believed, and fome believed not, Aas xxviii. 24. As many as were ordained to\eter- nal life believed, chap. xiii. 48. The eleclion obtained, but the reft were blinded, Rom. xi. 7. And fo it is ftill in thofe places where the gofpel is preached. There are a few that have their eyes open to fee the glory of the gofpel. God has a fmall num ber whofe eyes he opens, who are called out of dark nefs into marvellous light. Who have an underftand- ,ing given them of the way of life, to fee the wifdom 'and fitnefs .of that way. ;«• But how many are there that fit under the preaching jOf the gofpel, all their days, that never fee any divine 1 wifdom or glory in it! To their dying day they are .unaffeaed with it. When they hear it, they fee nothing !to attraa their attention, and excite any admiration. |To preach the gofpel to them will ferve very well to lull !them afleep : but have very little other effea upon them. This fhews the exceeding wickednefs of the heart of man. — That infinite wifdom fhould be fo fet on work', fas to furprize the angels, and to entertain them from' age to age; — and tjjat this wifdom ffiould be fo plainly 352 The Wifdom of God difplayed Ser, XV. fet before men, and after all it fhould appear foolifh. nefs. i Cor. i. 1 8^ The preaching of the crofs is to them that perifh foolifhnefs. Infer. II. This is a great confirmation of the truth of the gofpel. The gofpel Hands 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 fufficiently diftinguiffies it to thofe wha are fpiritually enlightened, from all the effeas of human invention. There are the evident appearances of the divine perfeaions; the ftamp of divine glory, of which this of the divine wifdom is not the leaft part. There is as much in the gofpel to fhew that it is no work of men, as there is the fun in the firmament. Perfons that are come to the mature exercife of their reafon, and look upon the fun, and confider the nature of it, its wonderful height, its courfe, its brightnefs. and heat, may know that it is no work of man. 'So, if the nature of the gofpel be duly confidered, if the true na ture of it is feen, it may be known that it is no work of man, and that it muft be from God. If the wifdom appearing in the gofpel be duly confi* dered and underflood, it will be feen as much to excel all human wifdom, as the fun's light excels the light of fires of our own kindling, The contrivance of our falvatiou is of fuch a nature that no one, that duly confiders it, can rationally 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 does not 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 honoufabi* to God, to his holinefs and authority, they do not .well confider the fcantinefs of human underftanding, Man* Ser. XV. in the Way of Salvation. 353 kind were of a poor capacity for any fuch undertaking; for, till the gofpel enlightened the world, they had but piiferable notions of what was honourable to God. They could have but poor notions of what way would be fuitable to the divine perfeaions; for they were wpfuily in the dark about thefe divine perfeaions them felves, till the gofpel came abroad in the world. They were ignorant of the nature and perfeaions of God. They had ftrange notions about a Deity. Moft of them thought there were many Gods. They changed the glory of the incorruptible God into an image like to corrup tible man, and to birds and four-footed beafts and creeping things, Rom. i. 23. They attributed vices to God. Even the philofopliers, their wifeft men, entertain'd but imperfea notions of the fupreme Being. How then ffiould man find out a way fo glorious and ^honourable to God, and agreeable to his perfeaions, who had not wifdom enough to get any tolerable notions of God, till the gofpel was revealed to them. They groped in the dark. Their notions fhewed the infinite infufficiency of man's blind underftanding, for any fuch Undertaking, as the contriving of a way of falvation, eve ry way honourable to God, and fuitable to the needs of a fallen creature. But fince the gofpel has told what God's cotinfels are, and how he has contrived a way for our falvation, men are ready to defpife it, and fooliffily to exalt their own underftanding; and to imagine they could have found .out as good a way themfelves. When, alas! men, of themfelves, had no notion of what was honourable to JGod, and fuitable for a divine Being. They did not fo "much as think of the neceffity of God's law being an fwered, and juftice fatisfied. And if they had, how dreadfully would they have been puzzled, to have found out the way how! Who would have thought of a trinity of perfons in the godhead ; and that one ffiould fuftain the rights of the godhead ; and another fhould be the 354 The Wifdom of God difplayed Ser. XT, Mediator; and another fhould make application of re demption ! V/ho would have thought of fuch a thing as three; diftina perfons, and yet but one God! all the fame Being, and yet three perfons ! Who Would have thought of this,- in order to have found out a way for the fatis fying juftice? Who would have thought of a way for theanfwering the law that threatned eternal death, without the fin ner's fuffering eternal death? And who would have thought of any fuch thing as a perfon that was God, a divine Perfon fuffering the wrath of God.' And if they had; who Would have contrived a way how he fhould fuffer, when he was God, fince the divine nature cannot fuffer! Who would have thought of any fuch thing as God's becoming man ; two natures and but one perfon ! Thefe things are exceedingly out of the way of human thought and contrivance. It is moft unreasonable to think that the world, who, till the gofpel enlightened them, werefo blind about the nature of God, and divine things, ffiould contrive fuch a way that ffiould prove thus to anfwer all fends; every way to fuit with what the cafe required} every way moft glorious to God; every way anfwera- bie to all man's neceffities: wherein every thing is fo fully provided for, and no abfurdity to be found in the whole affair, but all fpeaking forth the moft perfea wifdom. That there fhould be no infringement upoh' the holinefs of God, or on the juftice of God; nothing1 difhonourable to the majefty of God; no encourage-j ment to fin, all poffible motives to holinefs: all manner of happinefs provided; Satan fo confounded and entirely overthrown. And if we fuppofe that all this notwithftanding was the invention pf men, whofe invention fhould it be! Who ffiould be pitched upon as the moft likely to in vent it. It was not the invention of the Jews ; for they ¦were the moft bitter enemies to it. The wife men a* Ser. XV. in the Way of Salvation. 355 pong them, when they firft heard of it, they conceived a virulent malice againft it, and perfecuted all that held this doarine: and fo, they do, to this day, entertain a great hatred pf the whole doarine 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 the Apoftles preached it to them. It was a new doarine to them; and ap peared a yery foolifh doarine to the wife men among them. The doarine of Chrift crucified was to the |ews a ftumbling-block, and to the Greeks foouffinefs, j Cor. i. 23. ¦ And befides, it- was contrary to all their notions about a Deity, they knew nothing about, the true God, the fall of man, and the like, till the gofpel revealed it to them. It was not the invention of the Apoftles ; for the A- poftles, of themfelves, were no way capable of any fuch learned contrivance. They were nothing but a parcel of poor fifhermen and. publicans,: an obfcure and illite rate fort of men, till they were extraordinarily taughti And befides it could not be their invention ; for they were all furprized when they firft heard of it. When they heard that Chrift muft die for finners, they were offended at it: It looked ftrange to them: and it was a long while before they were brought fully to receive it. It could not be the invention of any other Chriftians ; for there were no other Chriftians, but only thofe that were converted by the preaching and the writings of the Apoftles, and other -difciples of Chrift that were under them. * There is but one way left, and' that is, to fuppofe, that Chrift was a mere man, and a very fubtile crafty man, and that he invented it all: but this is as unreafonable as the reft ; for if Chrift had been a mere man, it would have been all againft himfelf, to invent a way of falvation by his own crucifixion, which he knew he could get no* thing by, but a moft tormenting and ignominious death. Y y 2 35s ? he Wifdom of God difplayed Ser. XVI. SERMON XVI. EphesiAists iii. i o. To the Intent that now unto the Principalities and Powers in heavenly Places, might be known by the Church the manifold Wifdom of God, - .. Inf. Ill, TJ O W great a fin they are guilty of wha JL X defpife and rejea this way of falvation! When God hath thus as it were fet wifdom on work, and has manifefted fuch unfearchable riches of wifdom; when all the perfons of the trinity have as it were held a confultation frpm all eternity, in contriving for the providing a way of falvation for us finful miferable worms ;-- to contrive a way that fhould be fufficjent for us, and every way fuitable for us ;— to contrive a way that fhould -be fuch a way as we want, fo as to anfwer all our needs ;^~to contrive a way that fhould be in all things complete, whereby we might have complete fal vation, not only full pardon of all our fins, and deliver^ ance from hell; but have full bleffednefs in heaven forever. When he has been fo gracious to us as to mag* nify his wifdom, more in this work of grace towards men, than in any other work of his, — How muft God rieeds be provoked, when after all, men rejea this way pf falvation ! When it comes to be preached to them, and falvation, is offered to them, — when it is offered to them in this way ; and they are invited to accept of the benefits; of it; they defpife it, and refufe falvation in this way. They caft contempt upon all this rich and glorious wif dom of God. They do praaically deny it to be a wife way, And call this wifdom of God fooWhnefs, Ser. XVI. in the Way of Salvation. 357 How provoking muft it be when — fuch a poor crea ture ashman ffiall-rife up and find fault with that wifdom which is fo far above the wifdom of the angels of hea ven, as though the way that God had found out were an unfuitable, an infufficient way. This is one thing wherein confifts the heinoufnefs of the fin of unbelief, that it implies a rejeaing and defpif- ing the wifdom of God in the way of falvation by Jefus Chrift. It charges God with folly in this contrivance. Unbelief finds fault with the wifdom of God in the choice pf the perfon, as though God had made an un- wife choice of the perfon for the performing this work. It diflikes the perfon of Chrift. It fees no form nor comelinefs in him, nor beauty wherefore it fhould de fire him. Accounts him infuflicierit for the work that he has been chofen and appointed to. That perfon that the wifdom of God looked upon as the fitteft perfon of any whatfoever, and the only fit .perfon, is defpifed and rejeaed by unbelief. Men, through unbelief, find fault with the falvation. itfelf that Chrift has purchafed : they do not like to be slaved as Chrift would fave. They do not like to be .made holy, and to have fuch a happinefs as is to be had in God for a portion. It may not 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. 1 1 . They are guilty of a provoking contempt, who *live in a carelefs negfea of their falvation : they that are fecure in their fins, and are hot much concerned a- . bout falvation or damnation. Are not fo much as ear neftly feeking falvation. This is a praaical charging. God with folly in this affair. . The language of it is, that it is all in vain, and to no purpofe that God hath contrived and confulted for the obtaining falvation, when there was no need of it. That he has laid out himfelf, and been at a great coft to pro- 358 - The Wifdom of God difplayed Ser. XVI, cure falvation for them when they don't want falvation. They are well enough as they are. They do not fee any great neceffity they have of a Saviour. They like that ftate they are in, and do not much defire to be de livered out of it. They do not thank him for all his confultation and contrivance. They think he might have fpared his coft. They do as much as fay, that God greatly cared for the finding out and accomplifhing a way of falvation-, whereas they do not think it worth their caring about. God has greatly minded that, which they do not think worth minding. God has con trived abundantly for that which they do not trouble their heads about. 2. They are guilty of a provoking contempt of the wifdom of this way of falvation, who go about to. con*; trive ways of their own. They that are not content with that way of falvation by the righteoufnefs of Chrift, which God has provided, are for contriving fome way of being faved by their own righteoufnefs. . Thefe find fault with the wifdom of God's way which is fo much above the wifdom of the angels, and fet up their own wifdom in oppofition to it. . They fet up their own wifdom above .God's, as though 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 Jefus Chrift. 3. Thofe that entertain difcouraged and defpairing^ apprehenfions about their falvation, caft contempt on the wifdom of God. They that entertain fuch thoughts* as that, becaufe they have been fuch great finners, God will not be willing to pardon them : Chrift will not be willing to accept of them. They fear Chrift, in the invitations of the gpfpel, does not mean fuch wicked crea* tures as they are. They fear they have committed fp much fin, that they have finned beyond the reach of the Ser. XVI. in the Way of Salvation. 359 mercy of God. They think it is in vain for them to feek for falvation. Thefe caft contempt on the wifdom of God in the way of falvation, as though the way were not an allfuffici- ent way:— As though the wifdom of God had not found out a way that was fufficient for the falvation of great finners :— As though God had not found out a way to make fatisfaaion for fo many and fo great fins f- As though the wifdom of God had not pitched upon a perfon worthy enough to be a mediator for fuch great finners. 'flnf. IV. Hence the mifery of unbelievers, who have tio portion, or lot in this matter. There is a moft glori ous way of falvation, but you have no intereft in it. The wifdom of God hath been glorioufly employed for the deliverance of men from a miferable, doleful ftate; and procuring happinefs for them ; but you are never the better for it, becaufe you rejea it : you do not fall in with it : you do not comply with God's counfels and defigns in this affair. This way of falvation is preached to you in vain. If you continue in that ftate that you are in, you will not be the better for its being fuch a wife Way. This wifdom will do you no good. 'The wifdom of God has pitched upon a moft fit and fuitable perfon for the accompliffiing this work ; but ydu have no intereft in him. Chrift is a glorious per fon ; every way fit to be a Saviour of finners ; a perfon that has power fufficient, and wifdom fufficient, and merit fufficient, and love fufficient for the perfeaing this work. And he is the only fit perfon for the perfeaing of it; but you have no right in him; you can lay claim to ho benefit by his power, wifdom, love or merits. This wifdom of God hath found out a way whereby this Saviour might fatisfy juftice, and fulfil the law for us.' He hath found out a way whereby he might be capable of fuffering for us, viz. That he ffiould become man, and be both God and man: but you have no lot 360 The Wifdom of God difplayed Ser. X VI, in this matter of the incarnation, death and fufferings of Jefus Chrift. , The' wifdom of God hath contrived a way of falvation that there ffiould be procured for us perfea and everlaft* ing happinefs. The wifdom of God hath contrived that there fhould be procured for fallen man all the good that he ftands in need of. Here is purchafed peace with God and the favour of God. Here is that happinefs procured that is moft fuitable to our nature, and an- Iwerable to the falvation of our fouls. Here is a moft glorious portion purchafed for us, viz. The divine Be ing himfelf, with' his glorious perfeaions. Here it is purchafed that we ffiould fee God face to face; — that we ffiould converfewith God; and dwell with God in his own glorious habitation. It is purchafed that we fhould be the children of God;— and be conformed to, him. Here is procured for worms every fort of gobd that. human nature craves, — the higheft honours, — the moft abundant riches, — the moft fubftantial fatisfying plea fures for evermore. 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. lot, nor portion in any of it. Notwithftanding all this rich provifion, you remain in the fame miferable ftate and condition, in which you came into the world. Though the provifion of the gofpel be fo'full, yet your poor foul remains in a famifhing, perifhing ftate and condition. You remain dead in trefpaffes and fins. You remain in a loft condition; your foul under the domi nion of Satan : in a condemned ftate, having the wrath. of God abiding on you, and being daily expofed fo the dreadful effeas of it in hell; notwithftanding all this provifion, you yet remain wretched and miferable, poor Ser. XVI. in the Way of Salvation, %6t and blind and naked. O that you might turn to God through Jefus Chrift, be numbered among his difeiples and faithful followers, and fo be intitled to their pri vileges ! They have an intereft in this glorious SavioUr, and are intitled to all the ineffable bleffednefs of his kingdom, fo far as their capacities will admit: but you remain without Chrift, being aliens from the common wealth of Ifrael, ftrangers to the covenant of promife, having no well-grounded hope, and without God in the World. Confider fevefal things, '? Firft. It argues the greatnefs of the mifery of firti hers, that the wifdom of God ffiould be exercifed to fuch a degree to find out a way to deliver them from iti It fhews that their mifery was very great. Their cafe furely was moft deplorable : it required infinite WifdOnt to find out a way for their deliverance. It fhews 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 Wifdom of the angels was not fufficient: nothing but divine wifdom could reach and remedy their cafe* And that God fhould fo lay out himfelf, that all the perfons of the trinity fhould enter into fuch a Confult- ation about it. And that the greateft wifdom, that fhould appear moft wonderful in the fight of the angels, fhould be exercifed about this affair. It is not likely it ffiould be fo, unlefs the affair be very great. If man's mifery were not very great, divine wifdom would not have been exercifed for his deliverance from it. God , would not contrive and do things fo wonderful in a trivial affair. If the falvation of a finner were not a. great falvation, from an exceeding great mifery, it is Uot to be fuppofed, that God's wifdom ffiould be more fignalized in this affair than in any other whatever. But fo it is; this contrivance fe^gisyto be fpoken of in fcripture as the mafter-piece of divine wifdom, f This Z z 362 The Wifdom of God difplayed Ser. XVI, work of redemption is reprefented as moft wonderful, fpoken of in fcripture in the moft exalted manner of any work of God. Doubtlefs therefore falvation is a great thing: and confequently the mifery, that finners are faved from, is a great and unfpeakable mifery. This is the mifery that you are all 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 oi God knew it to be a very doleful thing. for a perfon to be in a natural ftate, and therefore did fo exercife itfelf to deliver miferable finners put of it. But this is the ftate that many among us do yet remain in. Secondly. Confider that if you continue in the ftate 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 great deal the more miferable 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- perfea way, an infufficient way : or, if there had been no way at all. The juftice and wifdom of the way of falvation will be your condemnation. This is the con demnation, that light is come into the world, and men loved darknefs rather than light. John iii. 19. That will be your condemnation, that God contrived an infinitely wife way of falvation, wherein complete- falvation was procured for finners, and you refufed to accept of it, but ftill went on in your trefpaffes. If you continue in the ftate that you are now in, it would have been better for you, if Chrift had never died for finners: if God had left all mankind to perifh, as he did the fallen angels. Your punifhment then would have been light in comparifon of what it will be now. You will have greater fins by far to anfwer for; and all your fins will, b'e abundantly the more aggravated. Ser. XVI. in the Way of Salvation. 36*3 I have, fince I have been upon this fubjea, obferved that the work of redemption is an occafion of the efea's being brought to greater happinefs than man could have had if he had not fallen. But this is alfo true as to re probates. It will be an occafion of their having greater mifery than they would have had, if there had been no redemption, 2 Cor. ii. 15. For we are unto God, a fweet favour of Chrift in them that are faved and in them that perijh. 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 at laft you will be the more miferable for the benefits of the gofpel being fo glorious, and that be caufe your crime in rejeaing and defpifing them will be the more heinous. If Chrift had purchafed com paratively fmall happinefs for finners: — If he had pur chafed a happinefs that was imperfea, unfatisfaaory, and but of finite duration it would have been better for you, Heb. ii. 3. How Jhall we ef cape, if we neglecl fo great falvation. Thirdly. Whilft you continue an unbeliever, the more you hear of this way of falvation, your condition will become the more miferable. The longer you fit under the preaching of the gofpel, the more doleful does your cafe grow. Your guilt continually increafes. For your refufals of the calls of the gofpel, and your rejeaions of this way of falvation, are fo much the oft- ner repeated. Every time you hear the gofpel preach ed, you are guilty of a renewed rejeaion of it, the guilt of which therefore you will have lying upon you. And the more you hear of the fuitablenefs and glo rioufnefs of this way, the greater is your guilt who ftill cpntinue to rejea it. Every new illuftration of the wifdom of God, and grace of God in redemption, adds to your guilt, Mat. xxiii. 37. 0 Jerufalem, Jerufalem — > how often would I have gathered thy . children together, even as a hen gathereth her chickens under her wings x hut ye would not ! Z z 2 36*4 The Wifdom of God difplayed Ser. XVI, And that which adds to the mifery you are under, is, that as long as it continues, it is a growing evil. "Fourthly. Confider the danger there is, that youf will never have any lot or portion in this matter. You, muft confider that there are but few that have. Chrif^ has told us that ftraft is the gate and narrow is the way that leadeth unto life, and few there be that find it.. 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 many that hope that they fhall fome way or other find means to efcape eternal mifery. But after all, there are but few faved. But few obtain the benefits of redemption.,/ ^ I conclude with a Ufe of Exhortation to come to Chrift, and accept of falvation in this way, You are invited to come tp Chrift, heartily to clofe with him, and truft in him for falvation: and if you do fo, you fhall be one that fhall have the benefit of this glorious contrivance. You fhall have 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 that is needful for your falvation; and there is nothingwant, ing but your confent. 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 finiffi. Satisfaaion is already made, righteoufnefs is/ already wrought out ; there is nothing for you to do., Death and hell are already conquered, The Redeemer ! has already taken poffeffion of glory, and keeps it in his hands to beftow on them that come to him. There were many difficulties in the way, but they are all re moved. The Saviour has already triumphed over all, and is already in heaven, at the right hand of God, tp give eternal life to his people. Salvation is ready brought to your door; and the SaT, viour ftands and knocks and calls that you would, open. Ser. XVI. in the Way of Salvation. 365 tp- him, that he might bring it in to you. There re mains nothing- but your confent. All the difficulty now remaining is with your own heart. If you perifh now, it muft be wholly at your door. It muft be becaufe you would not come to Chrift that you might have lifej and becaufe you virtually choofe death rather than life, Prov. viii. 36. He that fnneth againft me wrongeth his own foul: all they that hate me love death. All that is now required of you, is, that your heart |hould clofe with Chrift as a Saviour. Here confider, 1 . That the wifdom of God hath fo contrived that he hath foreftalled all'our objeaions. If you make ob- feaions againft Chrift and the way of falvation, they muft be all unreafonable, You cannot reafonably ob jea that your fins are of fuch a nature, that God's ho* aour will not allow of your, pardon. It is true God in* fifls upon his own honour. He is a God that will be honoured, and his majefty fhall be vindicated: and when finners caft contempt upon him, his honour re quires vengeance: but God has fo contrived this way, that his honour may be repaired by the punifhment of fin without the finners fuffering, how great foever the fin be. Herein the wifdom of this way appears, that there is a fufficiency for the greateft and moft heinous tranfgreffors. You cannot objea 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 Son, a perfon fo near and dear to him to be a Mediator, to cut off any fuch objeaions. So you may be fure that God will receive you if you go to him through Chrift. You cannot objea that God the father has not given fufficient affurance of falvation to believers ; for God has not only promifed, but the principal things ; thofe which would have been moft difficult to believe, are already fulfilled ; God has already given his Son to die for us. This, before it was accomplifhed, was a thing 366 The Wifdom of God difplayed Ser. XVI. a great deal more ftrange, and difficult to believe, than that he ffiould give eternal life to finners after Chrift died for them. That the Son of God fhould die, was a much greater thing, than to give eternal life upon the account of it. Rom. viii. 32. He that fpared not his own Son, but delivered him up for us all, how Jhall he not with him freely give us all 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 Saviour for us. He hath intrufted him with the whgle affair. He hath, given all things into his hands, that he might give eter nal life to as many as ffiould 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. And you cannot doubt but that Chrift will be willing to be ftow eternal life on them that he purchafed it for. For if he is not willing to beftow it, furely he never would have died to purchafe it. Who can think that Chrift would be fo defirous of finners being faved, as to un dergo fo much for it; and not be willing tp let them have it, when he had obtained it for them. Confider, 2. The wifdom of God hath contrived that there fhould be in the perfon of the Saviour all manner of at- traaives to draw us to him. He has not chofen a mean perfon, a perfon of but indifferent lovelinefs, left finners; fhould fay, that there was not excellency enough in Chrift to draw them to him. He did not pitch upon one of the angels; for though they are excellent crea tures, yet their excellency is but finite. But he hath pitched upon his own Son, that there might be no want of excellency in the perfon. He is not a perfon whofe excellency is but finite. He hath in him all poffible ex-, eellency. He is poffeffed of all the beauty and glofy* of the God-head. Ser. XVI. in the Way of Salvation. 367 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 Saviour. By this, it appears, Chrift has excellency enough. For to fay, that excellency Which is infinite is not enough, is a contradiaion. ; But yet fo redundant has the wifdom of God been in providing attraaives to us to come to Chrift, it hath fo ordered that there fhould alfo be all human excellencies in him. If there be any thing attraaive in this confi deration, that Chrift is one in our own nature, one of us ; this is true of Chrift. He is not only in the divine, but in the human nature. He is a man like ourfelves j and has all poffible human excellencies. He was of a moft excellent fpirit. He was wife and holy. He was of a condefcending, meek and lowly, a benign and be nevolent difpofition. And again : the wifdom of God hath chofen fuch a perfon, who fhould be a perfon of a great love to fin ners, and fhould fhew that love in the moft endearing manner poffible. What more condefcending love car* there be, than the love of a divine perfon to fuch worms of the duft! And what freer love can there be than love to enemies ! And what greater love can there be, than dying love ! And what more endearing expreffion 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 God hath fo contrived that Chrift fhall fuftain that office that ffiould moft tend to endear him to us, and draw us to him: the office of a Redeemer, a redeemer from eternal mifery, and the purchafer of all happinefs. 4 And if all this be not enough to draw us, the wifdom of God hath ordered more; it hath provided us a Savi our that ffiould offer himfelf to us in the moft endear ing relation. He offers to receive us as friends. To 368 The Wifdom of God difplayed Ser. XVf» receive lis to art union to himfelf, 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 has provided us a Saviour that wooes in a manner that has the greateft tendency to win our hearts. His word is moft attraaive. He Hands at our door and knocks. He does not merely command us to receive him; but he condefcends to apply himfelf to us in a more endearing manner. He intreats and befeeches us in his word and by his mef» fengers. 3. The wifdom of God hath Contrived that there Jhould be all manner of attraaives in the benefits that Chrift offers you. There are not only the excellencies of the perfon of Chrift to draw you to him, but the defirable benefits he offers. Here is what is moft fuit able to the cravings of the human nature: needed relief for all our diftreffefs. Men when diflreffed and bur- den'd, long for eafe 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 you 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 fliield and buckler, ftrong rock and high tower to thofe that truft in him. Thofe that mourn need comfort: Chrift tells us that he came to comfort thofe that mourn, Ifai. Ixi. 2. The blind need to have their eyis opened. The light is fweet to men: Chrift 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 they ffiould live for ever, Pfal. xxi. 4. He afled life of thee, and thou gaveft it him, even length of days for ever and ever. How greatly" is a crown prized and admired by the children of men? And Chrift offers this,. not a cor. Ser. XVI. in the Way of Salvation. 369 ruptible crown, but an incorruptible and far more glorious crown than any worn by earthly kings. A crown of glory, the luftre of which fhall never fade nor decay— an everlafting kingdom. Men love pleafures. Here are pleafures for ever more. What could there be more to draw our hearts to Jefus Chrift, to make us willing to accept of him for our Saviour; and to accept of his benefits, in that glorious and wife way that he has provided for us! A a a 37 '© 2"y&* *>•#* Chriftian' s Life, Ser. XVII. The true ChrifUan's Life, a Journey towards Heaven. [Sept. 1 233 J SERMON XVII. Hebrews xi. 13, 14. And confeffed that they were f rangers and pilgrims on the earth. For they that fay fuch things, declare plainly that they feek a country. THE Apoftle is here fetting forth the excellencies of the grace of faith, by the glorious effeas and happy iffue of it in the faints of the Old Teftament. He had fpoken in the preceeding part of the chapter parti cularly, of Abel, Enoch, Noah, Abraham and Sarah, Ifaac and Jacob. Having enumerated thofe inftances, he takes notice that thefe all died in faith, not having received the promifes, but having feen them afar off, and were perfuaded of them and embraced them, and confeffed that they werefirangers, &c. In thefe words the Apoftle feems to have a more particular refpea to Abraham and Sarah, and their kindred that came with them from Haran, and from Ur of the Chaldees, by the 15th verfe, where the Apoftle fays, and truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. It was they that, upon. God's call, left their own country. Ser. XVTI. a Journey towards Heaven. 371 Two things may be obferved in the text. 1. What thefe faints confeffed of themfelves, viz. that they werefirangers and pilgrims on the earth. Thus we have a particular account concerning Abra ham, I am aflranger and a fojourner with yoy..* And it feems to have been the general fenfe of the patriarchs, by what Jacob fays to Pharaoh. And Jacob faid to Pharaoh, 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.^ I am aflranger and a fojourner with thee? as all my fathers were.\ 2. The inference that the Apoftle draws from hence, (viz.} that they fought another country as their home. For they that fay fuch things, declare plainly that tbey feek a country. In confeffing that they were ftrangers, they plainly declared that this is not their country ; that this is not the country where they are at home. And in confeffing themfelves to be pilgrims, they declared plainly that this is not their fettled abode ; but that they have refpea to fome other country, that they feek and are travelling to as their home. DOCTRINE. This life ought fo to befpent by us, as to be only a journey towards heaven. Here I would obferve, I. That we ought not to reft in the world and its enjoy ments, but Jhould defire heaven. This our hearts fhould be chiefly upon and engaged about. We fhould feek firft the kingdom of God.% He that is on a journey, feeks the place that he is journey- * Gen. xxiii. 4. f Gen. xlvii. 9. X pf»L xxxix- I2' $ MsU «¦ 34« A a a 2 .'372 The true Chriftian' s Life, Ser. XV1I> ing 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 are 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 de- firable: if we have companions whofe fociety is de lightful to us : if we have children that are pleafant and hopeful, and in whom we fee many promifing qualifi cations: if we live by good neighbours; have inuch of the refpea of others ; have a good name; are gene? rally beloved where we are known: and have comfort able and pleafant accommodations : yet we ought not to take our reft in thefe things. We fhpuld not be will ing to have thefe things for our portion, but fhould feek a higher happinefs in another world. We ffiould not merely feek fomething elfe in addition to thefe things ; but fhould be fo far from retting in them, that we fhould chufe and defire to leave thefe things for-heaven; to go to God and Chrift there, We ffiould not be willing tp live here always, if we could, in the fame ftrength and vigour of body and mind as when in youth, or in the midft of our days ; and always enjoy the fame pleafure, and dear friends, and other earthly comforts. We fhould chufe and defire to leave thern all in God's due time, that we might go to heaven, and there have the enjoy ment pf God, We ought to poffefs them, enjoy and make ufe of them, with no other view or aim, but readily to quit them, whenever we are called to it, and to change them for heaven. And when we are called away from them, we fhould go chearfully and will* ingly. 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 paffes along through pleafant places, flowery meadows or ffiady groves ; he does not take up. |i.is content in thefe things. He is content only to'take a Ser. XVII. a Journey towards Heaven. 37* transient view of thefe pleafant objeas as he goes along. He is not enticed by. thefe fine appearances to put an end to his journey, and leave off the thought of proceeding. No, buthis journey's end is in his mind; that is the jgreat thing that he aims at. So if he meets with com fortable and pleafant accommodations on the road, at an inn; yet he does not reft there; he entertains no thoughts of fettling there. He confiders that thefe things are not his own, and that he is but a ftranger; that that is not allotted for his home. And when he has refrefhed himfelf, or tarried but for a night, he is for leaving thefe accommodations, and going forward, and getting onward towards his journey's end. And the thoughts of coming to his journey's end, are not at all grievous to him. He does not defire to be travel ling always and never come to his journey's end: the thoughts of that would be difcouraging to him. But it is pleafant to him to think that fo much of the way i$ gone, that he is now nearer home ; and that he fliall ¦prefently be there; and the toil and fatigue of his journey will be over. So fhould we thus defire heaven fo much more than the comforts and enjoyments of this life, that we ffiould long to change thefe things for heaven. We ffiould wait with earneft defire for the time, when we fliall arrive at our journey's end. The Apoftle mentions it as an encouraging, comfortable confideration to Chrifti ans; when they draw nigh their happinefs. 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 are, yet we ought to keep our hearts fo loofe from them, as chearfully to part with them, whenever God calls. But this I fay, brethren, the time isjhort, it remaineth, that both they that have wives, be as though they had none ; and they that weep, as though tbey wept not; and they that rejoice, as though they re- 374 The true Chriftian' s Life, ¦ Ser. -X VII. joked not; and they that buy^ as though they poffeffed not ; and they that ufe this world, as not abufing it; for the fajhion of this world paffeth away. \ We ought to look upon thefe things, as only lent to us for a little while, to ferve a prefent turn; but we ffiould fet our hearts on heaven as our inheritance forever. II. We ought to feek heaven, by travelling in the way that leads thither. The way that leads to heaven, is a way of holinefs. We fhould chufe and defire to travel thither in this way and in no other. We ffiould pgrt with all thofe fins', thofe carnal appetites that are as weights, that will tend to hinder us in our travelling towards heaven. — Let us lay afide every weight, and the fin which doth fo eafily be fit us, and let us run with patience the race fet before us. * However pleafant any praaice or the gratification of any appetite may be, we muft lay it afide, caft it away; if it be any hindrance, and ftumbling-block in the way to heaven.We ffiould travel on in a way of obedience to all God's commands, even the difficult as well as the eafy commands. We ffiould travel on in a way of felf- denial ; denying all our finful inclinations and interefts. The way to heaven is afcending; we muft be content to travel up hill, though it be hard and tirefome, though it be contrary to the natural tendency and bias of our flefh, that tends downward to the earth. We ffiould follow Chrift in the path that he has gone. The way that he travelled in, was the right way to heaven. We ffiould take up our crofs and follow him. We ffiould travel along in the fame way of meeknefs and lowlinefs of heart ; in the fame way of obedience and charity, and diligence to do good; and patience under affliai-* f i Cor. vii. 29, 30. * Hebrew, xii. 1. Ser. XVII. a Journey towards Heaven. $7$ ons. The way to heaven is a heavenly life : we muft be travelling towards heaven in a way of imitation of thofe that are in heaven. In imitation of the faints and angels there, in their holy employments, in their way pf fpending their time in loving, adoring, ferving, and praifing God 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 carnai living, in the way of the enjoyment and gratification of our lulls, we ffiould rather prefer a way of holinefs and conformity to the fpiritual felf-de- nying rules of the gofpel. HI. We fhould travel on in this way in a laborious man" ner. The going of long journeys is attended with toil and fatigue ; efpecially if the journey be through a wilder- nefs. Perfons in fuch a cafe expea no other than to fuffer hardfhips and wearinefs, in travelling over moun tains and through bad places. So we fhould travel in this way of holinefs, in a la borious manner, improving our time and ftrength, to furmount the difficulties and obftacles that are in the way. The land that we have to travel through, is a wil- dernefs ; there are many mountains, rocks, and rough places that we muft go over in the way ; and there is a neceffity that we fhould lay out our ftrength. IV. Our whole lives ought to be fpent in travelling this road. 1. We ought to begin early. This ffiould be the firft concern, and bufinefs that perfons engage in, when they come to be capable of aaing in the world in doing any bufinefs. When they firft fet out in the world, they fhould fet out on this journey. 376 The true Chrifltian's Lifh Ser. XVlt And, 2. We ought to travel on in this way with afliduity. It ought to be the work of every day, to travel on to wards heaven. We ffiould often be thinking of our journey's end; and not only thinking of it, but it fhould be our daily work to travel on in the way that leads to it. As he that is on a journey, is often thinking of the place that he is going to ; and it is his care and bufinefs every day to get along; to improve his time, to get to wards his journey's end. He fpends the day in it; it is the work of the day, whilft the fun ferves him. And when he has refted in the night, -he gets up in the morning, and fets Out again on his journey ; andfo from 'day td day, till he has got to his journey's end. Thus fhould heaven be continually in our thought ; and the immediate entrance or paffage to it, viz.atath, fhould be prefent with us. And it fhould be a thing that we familiarize to ourfelves ; and fo ft fhould be our work every day, to be preparing for death, and travelling heaven-ward. 3. We ought to perfevere in this way as long as we live ; we ffiould hold out in it to the end. Let us run with patience the race that is fet before us.f Though the road be difficult, and it be a toilfome thing to travel it, we muft hold out with patience, and be content to endure the* hardfhips of it. If fhe journey be long, yet we muft not flop ffiort; we fhould not give out in difcouragement, but hold on till we are ar rived at the place we feek. 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 defign ffiould be to get a- long. We ffiould be engaged and refolved to prefs for ward till we arrive. ¦f Hebrews xii. J, Ser. XVII. a Journey towards Heaven. 377 V. We ought to be continually growing in holinefs; and in that refpecl coming nearer and nearer to heaven. He that is travelling towards a place, comes nearer and nearer to it continually. So we ffiould be endea vouring to come neares to heaven, in being more hea venly; becoming more and more like the inhabitants of heaven, and more and more as we fhall be when we have arrived there, if ever that be. We fhould endeavour continually to be more and mote as we hope to be in heaven, in refpea of holinefs and conformity to God. And with refpea to light and knowledge, we fhould labour to be growing continually in the knowledge of God and Chrift, and clear views of the glory of God, the beauty of Chrift, and the excel lency of divine things, as we come nearer and nearer to the beatific vifion. We ffiould labour to be continually growing in di vine love; that this may be an increafing flame in our hearts, till our hearts afcend wholly in this flame. We ffiould be growing in obedience and an heavenly con verfation ; that we may do the will of God on earth as the angels do in heaven. We ought to be continually growing in comfort and fpiritual joy ; in fenfible communion with God and Je fus Chrift. Our path ffiould be as the Jhining light, that Jhines more and more to the perfect* day. * We ought to be hungering and thirfting after righte oufnefs ; after an increafe in righteoufnefs. As new born babes defire the fincere milk of the word, that ye may grow thereby. \ And we ffiould make the perfeaion of heaven our mark. We ffiould reft in nothing ffiort of this; but be preffing towards this mark; and labour ing continually to be coming nearer and nearer to it. — This one thing I do, forgetting thofe things which are be hind, and reaching forth unto thofe things that are before, * Prov. iv. 18. X 1 Pet. ii. 2. B b b 378 The true Chriftian's Life, Ser. XVII. Iprefs toward the mark, for the prize of the high calling of God in Chrift Jefus. f VI. All other concerns of life ought to be entirely fubor- dinate to this. As when a man is on a journey, all the fteps that he takes are in order to 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, it is to fupply him in his journey. So we ought wholly to fub- ordinate 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, fo that all that we have and do, fhould be in order to that. When we have worldly enjoyments, we fhould be ready to part with them, whenever they are in the way of our going toward heaven. We fhould fell all this world for heaven. When once any thing we have, becomes a clog and hindrance to us, in the way heaven-ward, we ffiould quit it immediately. When we ufe our worldly enjoyments and poffeffions, it fhould be with fuch a view and in fuch a manner, as to fur ther us in our way heaven-ward. Thus we fhould eat and drink and clothe ourfelves. And thus ffiould we improve the converfation and enjoyment of friends. And whatever bufinefs we are fetting about; what ever defign we are engaging in, we fhould enquire with ourfelves, whether this bufinefs or undertaking will for ward us in our way to heaven? And if not, we fhould quit our defign. We ought to make ufe of worldly enjoyments, and • purfue worldly bufinefs in fuch a degree and manner as fhall have the beft tendency to forward our journey heaven-Ward, and no otherwife. I fhall offer fome reafons of the doarine. f Phil. iii. 13, 14. Ser. XVII. a Journey towards Heaven. 379 I. This world is not our abiding place. Our continuance in this world is but very ffiort. Man's days on the earth, are as a ffiadow. It was ne ver defigned by God this world ffiould be our home. We were not born into this world for that end. Nei ther did God give us thefe temporal things, that we are accommodated with, for that end. If God has given us good eftates ; if we are fettled in families, and God has given us children, or other friends that are very pleafant to us ; it is with no fuch view or defign, that we fhould be furnifhed and provided for here, as for a fettled abode ; but with a defign that we fhould ufe them for the prefent, and then leave them again in a very little time. If we are called to any fecular bufinefs ; or if we are charged with the care of a family; with the inftruaion and education of children, we are called to thefe things with a defign that we fhall be called from them again, and not to be our everlafting employment. So that if we improve our lives to any other purpofe, than as a journey toward heaven, all our labour will be loft. If we -fpend our lives in the purfuit of a temporal happi nefs: if we fet our hearts on riches, and feek happinefs in them : if we feek to be happy in fenfual pleafures : if we fpend our lives in feeking the credit and efteem of men; the good-will and refpea of others: if we fet our hearts on our children, and look to be happy in the enjoyment of them, in feeing them well brought up, and well fettled, &c— — All thefe things will be of lit tle fignificancy to us. Death will blow up all our hopes and expeaations, 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 feen us, fhall fee us no more. We muft be taken away forever from all thefe things: and it is uncertain when; it may be foon after we have received them, and are put into the B bb 2 3§o The true Chriftian'. s Life, Ser. XVH. poffeffion of them, It may be in the midft of our days, and from, the midft of our enjoyments. And then where will be all our wordly employments and en-* joyments, when we are laid in the filent grave! Sa man lieth down and rifeth not again, till the heavens be no more * II. The future world was defigned to be our fettled and everlafting abode. Here it was intended that we fhould be fixed ; and here alone is a lafting habitation, and a lafting inheri tance and enjoyments to be had. We are defigned for this future world. We are to be in two flates, the one in this world, which is an imperfea ftate; the other in the world to come. The prefent ftate is ffiort and tranfitory ; but our ftate in the other world, is everlaft ing. When we go into another world, there we muft be to all eternity, And as we are there at firft, fo we muft be without change. Our ftate in the future world therefore being eter nal, is of fo exceedingly greater importance than our ftate in this world, that it is worthy that our ftate here, and all our concerns in this world fhould be wholly fubordinated to it. III. Heaven is that place alone where opr higheft end, and higheft good is to be obtained. God hath made us for himfelf. Of God, and through God, and to God are all things. Therefore then do we attain to our higheft end, when we are brought to God: but that is by being brought to heaven; for that is God's throne ; that is the place of his fpecial prefence, and of his refidence, There is but a very imperfea .union with God to be had in this world, a very imper-. Job xiv, 1 2. Ser. XVII. a Journey towards Heaven. 381 fea knowledge of God in the midft of abundance of darknefs ; a very imperfea conformity to God, mingled with abundance of enmity and eftrangement. Here we can ferve and glorify God, but in an exceeding imper fea manner; our fervice being mingled with much fin and difhpnour to God. But when we get to heaven, (if ever that be) there we ffiall be brought to a perfea union with God. There we fhall have the clear views of God. We fhall fee face to face, and know as we are known. There we fliall be fully conformed to God, without any remainder of fin. We fhall be like him, for we fhall fee him as he is. There we ffiall ferve God perfeaiy. We fliall glorify him in an exalted manner, and to the utmoft of the powers and capacity of our nature. Then we ffiall perfeaiy give up ourfelves to God. Then will our hearts be pure and holy offerings to God; offered all in a flame of divine love. In heaven alone is the attainment of our higheft good. God is the higheft good of the reafonable crea ture. The enjoyment of him is our proper happi nefs ; and is the only happinefs with which our fouls can be fatisfied. To go to heaven, fully to enjoy God, is infinitely better than the moft pleafant accommodations here. Better than fathers and mothers, hufbands, wives or children, or the company of any, or all earthly friends. Thefe are but fhadows ; but the enjoyment of God is the fubftance. Thefe are but fcattered beams; but God is the fun, Thefe are but ftreams; 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 heaven, as it becomes us to make the feeking our higheft end, and proper good the whole work of our lives: and we ffiould fubordinate all other concerns of life to it. Why fhould we labour 382 The true Chriftian' s Life, Ser. XVII. for any thing 'elfe; or fet our hearts on any thing elfe but that which is our proper end, and true happi nefs ? IV. Our prefent ftate, and all that belongs to it, is de figned by him that made all things, to be wholly in order to another world. This world was made for a place of preparation for a- nother world. Man's mortal life was given him only here, that he might here be prepared for his fixed ftate. And all that God has here given us, is given to this purpofe. The fun fhines upon us ; the rain falls upon us ; the earth yields her increafe to us : civil and ecclefiaftical affairs ; family affairs, and all our perfo nal concerns are defigned and ordered in a fubordina- tion to a future world, by the maker and difpofer of all things. They ought therefore to be fubordinated to this by us. Ser. XVIII. a Journey towards Heaven. 383 SERMON XVIII. Hebrews xi. 13, 14. And confeffed that they were ftrangers and pilgrims on the earth. For they that fay fuch things, declare plainly that they feek a country. DOCTRINE. This life ought to befpent by us, fo as to be only a journey towards heaven. HAVING fhewn how this is to be done, and given the reafons of it, in the preceeding difcourfe, I now proceed to the APPLICATION. I. In a ufe of infiruclion. I. This doclrine may teach us moderation in our mourn ing for the lofs of fuch dear friends, who, while they lived, improved their lives to right purpofes. If they lived a holy life, then their lives were a jour ney towards heaven. And why ffiould we be immo derate in mourning, when they are got to their jour ney's end? Death to them, though it appears to us with a frightful afpea, is a great bleffing. Their end is happy, and petter than, their beginning. The day of 384 The true Chriftian.' s Life, Ser. XVIII. their death, is better to them than the day of their birth.* While they lived they defired heaven, and.chofe it above this world, or any of the enjoyments of it. They earneftly fought and longed for heaven : and why fhould we grieve that they have obtained it. Now they have got to heaven, they have got home. They never were at home before. They have got to their Father's houfe. They find more comfort a thou fand times, now they are got home, than they did in their journey. While they were on their journey, they underwent much labour and toil. It was a whdernefs. that they paffed through : a difficult road. There were abundance of difficulties in the way; mountains and rough places. It was a laborious, fatiguing 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 everlafting reft. They need to travel no more ; nor labour any more; nor endure any more toil and difficulty; but enjoy perfea reft and peace; and will enjoy them forever. And I heard a voice from heaven*. faying unto me, write, bleffed are the dead which die in the Lord, from henceforth: yea, faith the fpirit, that they may reft from their labours ; and their works do follow them, f , They do not mourn that they are got home, but greatly rejoice. They look back upon the difficul ties, and fortowS, and dangers of life, rejoicing that they have got through them all. We are ready to look upon death as though it were a calamity to them: we are ready to mourn over them with tears of pity ; to think that thofe that were fo dear to us, ffiould be in the dark rotting grave ; that they fhould there turn to corruption and worms : that, they fhould be taken away from their dear children, and o- ther pleafant enjoyments ; and that they never ffiould * Ecclef. vii. 1. f Rev. xiv. 13. Ser. XVIII. a Journey towards Heaven. 385 have any part more in any thing under the fun. Our bowels are ready to yearn over them, and we are ready to look upon it, as though fome forrowful thing had be fallen them ; and as though they were in awful circum ftances. But this is owing to our infirmity that we are ready thus to look upon it. They are in a happy con dition. They are inconceivably bleffed. They do not mourn, but rejoice with exceeding joy. Their mouths are filled with joyful fongs : they drink at rivers of plea fure. They find no mixture of grief at all, that they have changed their earthly houfes and enjoyments, and their earthly friends, and the company of mortal man kind, for heaven. They think of it without any de gree of regret. This is an evil world, in comparifon to that they are now in. Their life here, if attended with the beft cir cumftances that any earthly life ever was, was at tended with abundance that was adverfe and affliaive ; but now there is an end to all adverfity. They Jhall hunger no more, nor thirft any more; neither Jhall the fun light on them,' nor any heat. For the Lamb which is in the midft of the throne, Jhall feed them, and fhall lead them unto the living fountains of waters : and God Jhall wipe away all tears from their eyes. * It is true we fhall fee them no more while here in this world, yet we ought not immoderately to mourn for that; though it ufed to be pleafant to us to fee them; and though their company was fweet. For we ffiould confider ourfelves as but on a journey too ; we fhould be travelling towards the fame place, that they are gone to ; and why ffiould we break our hearts with that, thattheyhave got there before us ; when we are follow ing after them as faft as we can ; and hope, as foon as ever we get to our journey's end, to be with them again ; to be with them in better circumftances than ever we were with them while here? A degree of mourning Rev. vii. 16, 17. C c c 386 The true Chriftian1 s Life, Ser. XVIII. for near relations when departed, is not inconfiftantwith Chriftianity, but very agreeable to it: for as long as we are fleffi and blood, no other can be expeaed, than that we ffiall have animal propenfities and affeaions. But we have not juft reafon to be overborne and funk in fpi rit, when the death of near friends is attended with thefe circumftances, we ffiould be glad they are got to heaven, our mourning ffiould be mingled with joy. But I would not have you to be ignorant, brethren, con cerning them that are afleep, that ye forrow not, even as others that have no hope: * (/. e.) that they ffiould not forrow as the heathen, that had no knowledge of a future happinefs, nor any certain hope of any thing for themfelves or their friends, after they were dead. This appears by the following verfe; for if we believed that Jefus died and rofe again, evenfo them alfo which fleep in Jefus, will God bring with him. 2. If it befo, that our lives ought to be only a journey towards heaven ; how ill do they improve their lives, that fpend them in travelling towards hell? Some men fpend their whole lives from their infancy to their dying day, in going down the broad way to de ftruaion. They do not only draw nearer to hell in length of time, but they every day grow more ripe for de ftruaion; they are more affimilated to the inhabitants of the infernal world. While others prefs forward in the ftrait and narrow way to life, and laboriously travel up the hill toward Zion, againft the inclinations and tendency of the fleffi; 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 all wicked men; the whole day is fpent 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 * The£iv. 13. Ser. XVIII. a Journey towards Heaven. 387 are efiranged from the womb, they go aftray as foon as they are born, fpeaking lies, f 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 over 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 in fiting for hell. And all his poffeffions are fo ufed by him, as to be fubfervient to the fame purpofe. Some men fpend their time in treafuring up wrath againft the day of wrath. Thus do all unclean perfons," that live -in lafcivious praaices in fecret. Thus do all malicious perfons. Thus do all prophane perfons, that negfea duties of religion. Thus do all unjuft perfons; and thofe that are fraudulent. and oppreffive in their dealings. Thus do all backbiters and revilers. Thus do all co vetous perfons, that fet their hearts chiefly on the riches of this world. Thus do tavern-haunters, and frequenters of evil company ; and many other kinds of perfons that might be mentioned. Thus do far the greater part of men ; the bulk of mankind are hailing onward in the broad way to deftruaion. The way, as broad as it is, is, as it were, filled up with the multitude that are going with one accord this way. And they are every day going into hell out of this broad way by thoufands. Multitudes are continually flowing down into the great lake of fire and brirnftone, out of this broad way, as fome mighty river eonftantly difembogues. its water into the ocean. 3. Hence when perfons are converted, they do but' be gin their work, and fet out in the way they have to go. They never till then do any thing at that work which their whole lives ought to be fpent in ; which we have now fhewn to be travelling towards heaven* •j- Pfalm xlviii. 4. C C C 8 388 The true Chriftian' s Life, Ser. XVIII. Perfons before converfion never take a ftep that way. Then does a man firft fet out on this journey, when he is brought home to Chrift ; and he is but juft fet out in it. So far is he from having done his work, that he then only begins to fet his face towards heaven. His journey is not finifhed ; he is then only firft brought to be willing to go to it, and begins to look that way; fo that his care and labour in his chriftian work and bufi nefs, is then but begun, which he muft fpend, the re maining part of his life in, Thofe perfons do ill, who, when they are converted, and have obtained a hope of their being in a good con dition, do not ftrive as earneftly as they did before, while they were under awakenings. They ought, hencefor ward, as long as they live, to be as earneft and labori- ous as ever; as watchful and careful as ever; yea, they fhould increafe more and more. It is no juft objeaion or excufe from this, that now they have not the fame to ftrive for -as before, before they throve that they might be converted, but that they have obtained. IS there nothing elfe that perfons have as much reafon to ftrive, and lay out their ftrength for, as their own fafety? Should we not be as willing to be diligent that we may ferve and glorify God, as that we ourfelves may be happy? And if we have obtained grace, yet there is not all obtained that may be. It is but a very little grace that we have obtained ; we ought to ftrive that we may obtain more. We ought to ftrive as much that we may obtain the other 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 further reafon to ftrive for grace than they had before; for now they have tafted, and feen fomething of the fweet nefs and, excellency of it, A man that has once tafted * PM- iii- i^- Ber. XVIII. a Journey towards Heaven. 389 the bleffings of Canaan, has more reafon to prefs for ward towards it, than he had before. And then, they, that are converted, ffiould ftrive that they may make their calling and efeaion fure. All thofe that are con verted, are not fure of it; and thofe that are fure of it, do not know that they ffiall be always fo; and ftill feek ing and ferving God with 'the utmoft diligence, is the Way to have affurance, and to have it maintained. II. Ufe may be of exhortation : fo to fpend the prefent life that it may only be a journey towards heaven. Labour to be converted and fanaified, and to obtain fuch a difpofition of mind that you may chufe heaven for your inheritance and home ; and may earneftly long for it, and be willing and defirous 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 beft earthly friends, and thofe things that are moft comfortable to you here, to go to heaven, there to enjoy God and Chrift. Be perfuaded to travel in the way that leads to hea ven; viz. in a way of holinefs, felf-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 heaven. Be content to travel on in this way, in a laborious manner, to endure all the fatigues of it. Begin to travel it without delay, if you have not al- ready begun it; and travel in it with afliduity. Let it be your daily work, from morning to night, and hold out in it to the end; let there be nothing that ffiall 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 53 390 The true Chriftian' s Life, Ser. XVIII. you ffiall be when you get there, (if ever that be.) And let all other concerns be fubordinated to this great concern of getting forward towards heaven. Confider the reafons that have been mentioned why you ffiould thus fpend your life. Confider that the world is npt your abiding place, and was never fo intended by God. Confider how little 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 further for motive, i . How worthy is heaven that your life Jhould be •wholly fpent as a journey towards it. To what better purpofe can you fpend your life, whether you refpea your duty or your intereft? What better end can you propofe to your journey, than to ob tain heaven? Here you are placed in this world, in this wildernefs, and have yoUr choice, given you, that1 you may travel which way you pleafe. And there is one way that leads to heaven. Now can you direa your courfe better than this way ? What can you chufe better for your journey's end? All men have fome aim or other in living. Some mainly feek worldly things; they fpend their days in the purfuit of thefe things. But is not heaven, where is fullnefs 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 Jerufalem ; to the heavenly mount Zion ; where all your defires will be filled, and no danger of ever lofing your happinefs? No man is at home in this world, whether he chufe heaven or not; yet here he is but a tranfient perfon. Where can you chufe your home better than in hea- Ser. XVIII. a Journey towards Heaven. 391 yen? The reft and glory of heaven is fo great, that it is worthy we ffiould 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 fubordinate thefe things to it, and that we fhould be ready, chearfully, to part with them for heaven, whenever God calls. 2. This is the way to have death comfortable to us. If we fpend our lives fo as to be only a journeying towards heaven, this will be the way to have death, that is the end of the journey, and entrance into heaven not terrible but comfortable. This is the way to be free from bondage, through the fear of death, and to have the profpea and forethought of death comfortable. Does the traveller think of his journey's end with fear and terror, efpecially when he has been many days travelling and it be a long and tirefome journey? Is it terrible to him to think that he has almoft got to his journey's end? Are not men rather wont to rejoice at it? Were the children of Ifrael forry, after forty years travel in the wildernefs, when they had almoft got to Canaan? This is the way to have death not terrible when it comes. It is the way to be able to part with the world without grief. Does it 1 grieve the traveller when he has got home, to quit his i flaff and load of provifions that he had to fuftain him by the way? 3. No more of your life will be pleafant to think of when you come to die, than has been fpent after this man ner. All of your paft life that has been fpent 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 to you to'think of, unlefs you die under fome great delufion. You will fee then, how that all of your life that las been fpent otherwife, is loft. You will then fee the 393 The true Chriftian' s Life, Ser. XVIIfc vanity of other aims, that you may have propofed to yourfelf. The thought of what you here poffeffed and enjoyed in the world, wiU not be pleafant to you » un lefs you can think withal that you have fubordinated them to this purpofe. 4. Confider that thofe that are willing thus to fpend their lives as a journey towards heaven, may have heaven. Heaven, as high as it is, and glorious as it is, is at tainable for fuch poor worthfefs creatures as we are. We, even fuch worms, may attain to have for our home, that glorious region that -is the habitation of thp glorious angels ; yea, the dwelling-place of the glori ous Son of God ; and where is the glorious prefencd pf the great Jehovah. And we may have it freely; there is no high price that is demanded of us for this privilege. We may have it without money and with* out price ; if we are but willing to fet out and go on towards it; are but willing to travel the road that leads to it, and bend cur courfe that way as long as we live; we may and ffiall have heaven for our eternal retting place. 5. ¦ Let it be confider ed that if our lives be not a jour ney towards heaven, they will be a journey to hell. We cannot continue here always, but we muft go fome where elfe. All mankind, after they have been in this world a little while, go out of it, and there is but two places that they go to ; the two great recepti- ' cles of all that depart out of this world; the one is hea ven; 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 thefe muft be our journey's end; the iffue of our courfe in this world, I fliall conclude by giving fome direaions : 1. Labour to get a fenfe of the vanity of this world? s Ser. XVIII. a Journey towards Heaven. 393 or the vanity of it on account of the little fatisfaaion that is to be enjoyed here ; and on account of its ffiort continuance, and unfefviceablenefs when we moft ftand in need of help; viz. on a death bed; All men, that live any confiderable time in the world, fee abundance that might convince them of the vanity of the world, if they would but confider; Be perfuaded to exercife confideration; when you fee and hear , from time to time* of the death of others. La bour to turn your thoughts this way. See if you can 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 hot worthy that your life ffiould be fpent to the purpofes thereof; and all is loft that is not fome way aimed at heaven; 2. Labour to he ntaeh acquainted with heaven. ... If you are 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 converfant in your mind with a better good, it will be exceeding difficult to you to have your hearts loofe from thefe things, and to ufe them only in fubordination to fomething elfe, and to be ready to part with them for the fake of that better 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 Jefus Chrift. Chrift tells us that he is the way, and the truth, and the life. * tie tells us that he is the door of the fheep; / am the door, by me if any man^enter in, he fhall be faved; and go in and out and find pafture. \ If we therefore would improve our lives as a journey towards heaven, we muft feek it by him; and not by our own righteouf nefs J as expeaing to obtain only for his fake, looking * John xiv. 6. + John x. 9. ¦¦.., Ddd 394 The true Chriftian's Life, Ser. XVIII. to him, having our dependance on him only for the purchafe of heaven, and procuring it for us by his me rit. And expea ftrength to walk in a way of holinefs, the way that leads to heaven, only from him. '4. Let chriftians help one another in going this journey. There are many ways that chriftians might greatly help and forward one another in their way to heaven by religious conference, and otherwife. And perfons greatly need lielp in this way, which is, as I have ob* ferved,. a difficult way. Let chriftians be exhorted to go this journey as it were, in company, converting together while their jour ney fhall end, and affifling one another. Company is very defireable in a journey, but in none fo much as in this. " Let chriftians go united, and not fall out by the way, which would be the way to hinder one another; but ufe all means they can to help one another up the hill. This is the way to be more fuccefsful in travelling, and to have the more joyful meeting at their father's houfe in glory. N I S, 3 9002 05453